David Hume's Enquiry concerning Human Understanding is the definitive statement of the greatest philosopher in the English language. His arguments in support of reasoning from experience, and against the "sophistry and illusion"of religiously inspired philosophical fantasies, caused controversy in the eighteenth century and are strikingly relevant today, when faith and science continue to clash. The Enquiry considers the origin and processes of human thought, reaching the stark conclusion that we can have no ultimate understanding of the physical world, or indeed (...) our own minds. In either sphere we must depend on instinctive learning from experience, recognizing our animal nature and the limits of reason. Hume's calm and open-minded skepticism thus aims to provide a new basis for science, liberating us from the "superstition" of false metaphysics and religion. His Enquiry remains one of the best introductions to the study of philosophy, and his edition places it in its historical and philosophical context. (shrink)

A key to modern studies of 18th century Western philosophy, the Treatise considers numerous classic philosophical issues, including causation, existence, freedom and necessity and morality. This abridged edition has an introduction which explain's Hume's thought and places it in the context of its times.

All developed human beings possess a practical mastery of a vast range of concepts, including such basic structural notions as those of identity, truth, existence, material objects, mental states, space, and time; but a practical mastery does not entail theoretical understanding. It is that understanding which philosophy seeks to achieve. In this book, one of the most distinguished of living philosophers, assuming no previous knowledge of the subject on the part of the reader, sets out to explain and illustrate a (...) certain conception of the nature of analytical philosophy. Strawson draws on his many years of teaching at Oxford University, during which he refined and developed what he regards as the most productive route to understanding the fundamental structure of human thinking. Among the distinctive features of his exposition are the displacement of an older, reductive conception of philosophical method in favor of elucidating the interconnections between the complex but irreducible notions which form the basic structure of our thinking; and the demonstration that the three traditionally distinguished departments of metaphysics, epistemology, and logic are but three aspects of one unified enquiry. Strawson has produced an elegant work that will be invaluable to students and stimulating for professional philosophers and general readers alike. (shrink)

In The Construction of Social Reality, John Searle argues that there are two kinds of facts--some that are independent of human observers, and some that require..

Available for the first time in 20 years, here is the Rudolf Carnap's famous principle of tolerance by which everyone is free to mix and match the rules of ...

What is empiricism and what could it be? Bas C. van Fraassen, one of the world’s foremost contributors to philosophical logic and the philosophy of science, here undertakes a fresh consideration of these questions and offers a program for renewal of the empiricist tradition. The empiricist tradition is not and could not be defined by common doctrines, but embodies a certain stance in philosophy, van Fraassen says. This stance is displayed first of all in a searing, recurrent critique of metaphysics, (...) and second in a focus on experience that requires a voluntarist view of belief and opinion._ _Van Fraassen focuses on the philosophical problems of scientific and conceptual revolutions and on the not unrelated ruptures between religious and secular ways of seeing or conceiving of ourselves. He explores what it is to be or not be secular and points the way toward a new relationship between secularism and science within philosophy. (shrink)

Science Without Numbers caused a stir in 1980, with its bold nominalist approach to the philosophy of mathematics and science. It has been unavailable for twenty years and is now reissued in a revised edition with a substantial new preface presenting the author's current views and responses to the issues raised in subsequent debate.

The aim of the dissertation is to formulate a research program in moral cognition modeled on aspects of Universal Grammar and organized around three classic problems in moral epistemology: What constitutes moral knowledge? How is moral knowledge acquired? How is moral knowledge put to use? Drawing on the work of Rawls and Chomsky, a framework for investigating -- is proposed. The framework is defended against a range of philosophical objections and contrasted with the approach of developmentalists like Piaget and Kohlberg. (...) ;One chapter consists of an interpretation of the analogy Rawls draws in A Theory of Justice between moral theory and generative linguistics. A second chapter clarifies the empirical significance of Rawls' linguistic analogy by formulating a solution to the problem of descriptive adequacy with respect to a class of commonsense moral intuitions, including those discussed in the trolley problem literature originating in the work of Foot and Thomson. Three remaining chapters defend Rawls' linguistic analogy against some of its critics. In response to Hare's objection that Rawls' conception of moral theory is too empirical and insufficiently normative, it is argued that Hare fails to acknowledge both the centrality of the problem of empirical adequacy in the history of moral philosophy and the complexity of Rawls' approach to the problem of normative adequacy. In response to Nagel's claim that the analogy between moral theory and linguistics is false because whatever native speakers agree on is English, but whatever ordinary men agree in condemning is not necessarily wrong, it is argued that the criticism ignores both Rawls' use of the competence-performance distinction and the theory-dependence of the corresponding distinction in linguistics. In response to Dworkin's claim that Rawls' conception of moral theory is incompatible with naturalism and presupposes constructivism, it is argued that Dworkin's distinction between naturalism and constructivism represents a false antithesis; neither is an accurate interpretation of the model of moral theory Rawls describes in A Theory of Justice. The thesis concludes by situating Rawls' linguistic analogy within the context of broader debates in metaethics, democratic theory, natural law theory, and the theory of moral development. (shrink)

In this impressive second edition of Theory of Knowledge, Keith Lehrer introduces students to the major traditional and contemporary accounts of knowing. Beginning with the traditional definition of knowledge as justified true belief, Lehrer explores the truth, belief, and justification conditions on the way to a thorough examination of foundation theories of knowledge,the work of Platinga, externalism and naturalized epistemologies, internalism and modern coherence theories, contextualism, and recent reliabilist and causal theories. Lehrer gives all views careful examination and concludes that (...) external factors must be matched by appropriate internal factors to yield knowledge. This match of internal and external factors follows from Lehrer’s new coherence theory of undefeated justification. In addition to doing justice to the living epistemological traditions, the text smoothly integrates several new lines that will interest scholars. Also, a feature of special interest is Lehrer’s concept of a justification game.This second edition of Theory of Knowledge is a thoroughly revised and updated version that contains several completely new chapters. Written by a well-known scholar and contributor to modern epistemology, this text is distinguished by clarity of structure, accessible writing, and an elegant mix of traditional material, contemporary ideas, and well-motivated innovation. (shrink)

Aesthetics and the Environment presents fresh and fascinating insights into our interpretation of the environment. Traditional aesthetics is often associated with the appreciation of art, but Allen Carlson shows how much of our aesthetic experience does not encompass art but nature--in our response to sunsets, mountains or horizons or more mundane surroundings, like gardens or the view from our window. Carlson argues that knowledge of what it is we are appreciating is essential to having an appropriate aesthetic experience and that (...) a scientific understanding of nature can enhance our appreciation of it, rather than denigrate it. (shrink)

This is the first book-length study in any language to examine in detail and critically assess the second part of Kant's ethics- -an empirical, impure part, which determines how best to apply pure principles to the human situation. Drawing attention to Kant's under-explored impure ethics, this revealing investigation refutes the common and long-standing misperception that Kants ethics advocates empty formalism. Making detailed use of a variety of Kantian texts never before translated into English, author Robert B. Louden reassesses the strengths (...) and weaknesses of Kantian ethics as a whole, once the second part is re-admitted to its rightful place within Kant's practical philosophy. (shrink)

Metaphysicians speak of laws of nature in terms of necessity and universality; scientists, in terms of symmetry and invariance. In this book van Fraassen argues that no metaphysical account of laws can succeed. He analyzes and rejects the arguments that there are laws of nature, or that we must believe there are, and argues that we should disregard the idea of law as an adequate clue to science. After exploring what this means for general epistemology, the author develops the empiricist (...) view of science as a construction of models to represent the phenomena. (shrink)

"This book, one of the most frequently cited works on Martin Heidegger in any language, belongs on any short list of classic studies of Continental philosophy. William J. Richardson explores the famous turn in Heidegger's thought after Being in Time and demonstrates how this transformation was radical without amounting to a simple contradiction of his earlier views." "In a full account of the evolution of Heidegger's work as a whole, Richardson provides a detailed, systematic, and illuminating account of both divergences (...) and fundamental continuities in Heidegger's philosophy, especially in light of recently published works. He demonstrates that the "thinking" of Being for the later Heidegger has exactly the same configuration as the radical phenomenology of the early Heidegger, once he has passed through the "turning" of his way." Including as a preface the letter that Heidegger wrote to Richardson and a new writer's preface and epilogue, the new edition of this valuable guide will be an essential resource for students and scholars for many years to come. (shrink)

Author Jeremy Waldron has thoroughly revised thirteen of his most recent essays in order to offer a comprehensive critique of the idea of the judicial review of legislation. He argues that a belief in rights is not the same as a commitment to a Bill of Rights. This book presents legislation by a representative assembly as a form of law making which is especially apt for a society whose members disagree with one another about fundamental issues of principle.

What is science? Is there a real difference between science and myth? Is science objective? Can science explain everything? This Very Short Introduction provides a concise overview of the main themes of contemporary philosophy of science. Beginning with a short history of science to set the scene, Samir Okasha goes on to investigate the nature of scientific reasoning, scientific explanation, revolutions in science, and theories such as realism and anti-realism. He also looks at philosophical issues in particular sciences, including the (...) problem of classification in biology, and the nature of space and time in physics. The final chapter touches on the conflicts between science and religion, and explores whether science is ultimately a good thing. (shrink)

Since the beginning of the eighteenth century the philosophy of art has been engaged on the project of trying to find out what the fine arts have in common and, thus, how they might be defined. Peter Kivy's purpose in this accessible and lucid book is to trace the history of that enterprise and argue that the definitional project has been unsuccessful. He offers a fruitful change of strategy: instead of engaging in an obsessive quest for sameness, let us explore (...) the differences between the arts. He presents five case studies, three from literature, two from music. With its combination of historical and analytic approaches this is a book for a wide range of readers in philosophy, literary studies, music, and non-academic readers with interests in the arts. (shrink)

Mathematicians tend to think of themselves as scientists investigating the features of real mathematical things, and the wildly successful application of mathematics in the physical sciences reinforces this picture of mathematics as an objective study. For philosophers, however, this realism about mathematics raises serious questions: What are mathematical things? Where are they? How do we know about them? Offering a scrupulously fair treatment of both mathematical and philosophical concerns, Penelope Maddy here delineates and defends a novel version of mathematical realism. (...) She answers the traditional questions and poses a challenging new one, refocusing philosophical attention on the pressing foundational issues of contemporary mathematics. (shrink)

This book is concerned with `the problem of existence in mathematics'. It develops a mathematical system in which there are no existence assertions but only assertions of the constructibility of certain sorts of things. It explores the philosophical implications of such an approach through an examination of the writings of Field, Burgess, Maddy, Kitcher, and others.

First published in 1713, this work was designed as a vivid and persuasive presentation of the remarkable picture of reality that Berkeley had first presented two years earlier in his Principles of Human Knowledge. His central claim there, as here, was that physical things consist of nothing but ideas in minds--that the world is not material but mental. Berkeley uses this thesis as the ground for a new argument for the existence of God, and the dialogue form enables him to (...) raise and respond to many of the natural objections to his position. The text printed in this volume is that of the 1734 edition of the Dialogues. (shrink)

The second volume in the _Blackwell Brown Lectures in Philosophy_, this volume offers an original and provocative take on the nature and methodology of philosophy. Based on public lectures at Brown University, given by the pre-eminent philosopher, Timothy Williamson Rejects the ideology of the 'linguistic turn', the most distinctive trend of 20th century philosophy Explains the method of philosophy as a development from non-philosophical ways of thinking Suggests new ways of understanding what contemporary and past philosophers are doing.

This volume brings together Nussbaum's published papers on the relationship between literature and philosophy, especially moral philosophy. The papers, many of them previously inaccessible to non-specialist readers, explore such fundamental issues as the relationship between style and content in the exploration of ethical issues; the nature of ethical attention and ethical knowledge and their relationship to written forms and styles; and the role of the emotions in deliberation and self-knowledge. Nussbaum investigates and defends a conception of ethical understanding which involves (...) emotional as well as intellectual activity, and which gives a certain type of priority to the perception of particular people and situations rather than to abstract rules. She argues that this ethical conception cannot be completely and appropriately stated without turning to forms of writing usually considered literary rather than philosophical. It is consequently necessary to broaden our conception of moral philosophy in order to include these forms. Featuring two new essays and revised versions of several previously published essays, this collection attempts to articulate the relationship, within such a broader ethical inquiry, between literary and more abstractly theoretical elements. (shrink)

Mimesis as Make-Believe is important reading for everyone interested in the workings of representational art.

What is the relation between a reason and an action when the reason explains the action by giving the agent's reason for doing what he did? We may call such explanations rationalizations, and say that the reason rationalizes the action. In this paper I want to defend the ancient - and common-sense - position that rationalization is a species of ordinary causal explanation. The defense no doubt requires some redeployment, but not more or less complete abandonment of the position, as (...) urged by many recent writers. (shrink)

"The days of the pure whites, the victors of today, are as numbered as were the days of their predecessors. Having fulfilled their destiny of mechanizing the world, they themselves have set, without knowing it, the basis for the new period: The period of the fusion and the mixing of all peoples." -- from The Cosmic Race In this influential 1925 essay, presented here in Spanish and English, José Vasconcelos predicted the coming of a new age, the Aesthetic Era, in (...) which joy, love, fantasy, and creativity would prevail over the rationalism he saw as dominating the present age. In this new age, marriages would no longer be dictated by necessity or convenience, but by love and beauty ethnic obstacles, already in the process of being broken down, especially in Latin America, would disappear altogether, giving birth to a fully mixed race, a "cosmic race," in which all the better qualities of each race would persist by the natural selection of love. "This bilingual edition of The Cosmic Race by José Vasconcelos gives the reader a clear and concise introduction to contents that have caused much critical controversy. Didier T. Jaén places this essay in perspective, discussing theories relevant to Vasconcelos's thought... [and] also provides an historical context for Vasconcelos's evolving ideas." -- Hispania. (shrink)

In this book Putnam turns to pragmatism - and confronts the teachings of James, Peirce, Dewey, and Wittgenstein - not solely out of an interest in theoretical ...

Eliminative materialism is the thesis that our common-sense conception of psychological phenomena constitutes a radically false theory, a theory so fundamentally defective that both the principles and the ontology of that theory will eventually be displaced, rather than smoothly reduced, by completed neuroscience. Our mutual understanding and even our introspection may then be reconstituted within the conceptual framework of completed neuroscience, a theory we may expect to be more powerful by far than the common-sense psychology it displaces, and more substantially (...) integrated within physical science generally. My purpose in this paper is to explore these projections, especially as they bear on (1) the principal elements of common-sense psychology: the propositional attitudes (beliefs, desires, etc.), and (2) the conception of rationality in which these elements figure. (shrink)

In this new book, Michael Friedman argues that Kant's continuing efforts to find a metaphysics that could provide a foundation for the sciences is of the utmost ...

Professional philosophers say it’s obvious that a Gettier subject does not know. But experimental philosophers and psychologists have argued that laypeople and non-Westerners view Gettier subjects very differently, based on experiments where laypeople tend to ascribe knowledge to Gettier subjects. I argue that when effectively probed, laypeople and non-Westerners unambiguously agree that Gettier subjects do not know.

In the past two decades, African American filmmakers like Spike Lee have made significant contributions to the dialogue about race in the United States by adapting techniques from classic _film noir _to black American cinema. This book is the first to examine these artistic innovations in detail from a philosophical perspective informed by both cognitive film theory and critical race theory. Dan Flory explores the techniques and themes that are used in black _film noir _to orchestrate the audience’s emotions of (...) sympathy and empathy felt toward morally complex characters whom people might not typically find appealing in real life, such as thugs, drug dealers, or murderers. Using an approach that combines the cognitive insights of theorists like David Bordwell, Noël Carroll, and Murray Smith with the reflective Wittgensteinian methods for considering film employed by Stanley Cavell, Stephen Mulhall, and William Rothman, Flory shows how these films scrutinize the state of race in America, induce their viewers to do so as well, and illuminate the ways in which categories of race have defined and continue to direct much of our vision of the moral self and what counts as appropriate moral sensibility. (shrink)

In Black Feminist Thought, Patricia Hill Collins explores the words and ideas of Black feminist intellectuals as well as those African-American women outside academe. She not only provides an interpretive framework for the work of such prominent Black feminist thinkers as Angela Davis, Alice Walker, and Audre Lorde, but she shows the importance of self-defined knowledge for group empowerment. In the tenth anniversary edition of this award-winning work, Patricia Hill Collins expands the basic arguments of the first edition by adding (...) several important new themes. A new discussion of heterosexism as a system of power, an expanded treatment of images of Black womanhood, U.S. Black feminism's connections to Black Diasporic feminisms, and more attention to the importance of social class and nationalism all appear in the new edition. In addition, the new edition includes recent developments in black cultural studies, especially black popular culture, as well as recent events and trends such as the Anita Hill hearings and the backlash against affirmative action. (shrink)

White supremacy is the unnamed political system that has made the modern world what it is today. You will not find this term in introductory, or even advanced, texts in political theory. A standard undergraduate philosophy course will start off with plato and Aristotle, perhaps say something about Augustine, Aquinas, and Machiavelli, move on to Hobbes, Locke, Mill, and Marx, and then wind up with Rawls and Nozick. It will introduce you to notions of aristocracy, democracy, absolutism, liberalism, representative government, (...) socialism, welfare capitalism, andlibertarianism. But though it covers more than two thousand years of Western political thought and runs the ostensible gamut of political systems, there will be no mention of the basic political system that has shaped the world for the past several hundred years. And this omission is not accidental. Rather, it reflects the fact that standard textbooks and courses have for the most part been written and designed by whites, who take their racial privilege so much for granted that they do not even see it as political, as a form of domination. Ironically, the most important political system of recent global history-the system of domination by which white people have historically ruled over and, in certain important ways, continue to rule over nonwhite people-is not seen as a political system at all. It is just taken for granted; it is the background against which other systems, which we are to see as political are highlighted. This book is an attempt to redirect your vision, to make you see what, in a sense, has been there all along. (shrink)

For this 1897 publication, the American philosopher William James brought together ten essays, some of which were originally talks given to Ivy League societies. Accessible to a broader audience, these non-technical essays illustrate the author's pragmatic approach to belief and morality, arguing for faith and action in spite of uncertainty. James thought his audiences suffered 'paralysis of their native capacity for faith' while awaiting scientific grounds for belief. His response consisted in an attitude of 'radical empiricism', which deals practically rather (...) than ideologically with real-world phenomena. When facing a 'momentous' decision about belief, he says, we both can and must choose the best hypothesis. The first four essays apply this principle to religious faith, and the rest explore the pragmatic approach to such topics as determinism, ethics and individual achievement. James developed his ideas further in The Varieties of Religious Experience and Pragmatism, both of which are reissued in this series. (shrink)

Do epistemic intuitions tell us anything about knowledge? Stich has argued that we respond to cases according to our contingent cultural programming, and not in a manner that tends to reveal anything significant about knowledge itself. I’ve argued that a cross-culturally universal capacity for mindreading produces the intuitive sense that the subject of a case has or lacks knowledge. This paper responds to Stich’s charge that mindreading is cross-culturally varied in a way that will strip epistemic intuitions of their evidential (...) value. I argue that existing work on cross-cultural variation in mindreading favors my position over Stich’s. (shrink)

Much as we would like to conceive empirical thought as rationally grounded in experience, pitfalls await anyone who tries to articulate this position, and ...

Empirical research on aesthetic response poses two challenges to philosophy. The more familiar challenge is that scientific explanations of aesthetic responses debunk what we take to be our reasons for those responses. One reaction to this challenge is an accommodation strategy that seeks to reconcile the scientific findings with an improved understanding of our normative reasons. This paper presents a more fundamental challenge: a well-established body of research in social psychology indicates that we routinely confabulate the reasons we give for (...) our aesthetic response. This challenges the accommodation strategy and suggests that philosophy should adopt a more radical naturalism about aesthetic response. (shrink)