Bøger i Series in Philosophy serien

The present collection aims to examine this fertile period in the history of philosophy concerning its significance for understanding the relation between theoretical and practical reason, or, relatedly, facts and values. Our contributors have explored different important ways in which both the shortcomings and insights of the theoretical/practical distinction have shaped Western philosophy.

Why do we act as we do? Why do we assume that the way of being and behaving in our community is right, good, and common sense? Why do we fail to understand those who are, act, and feel differently? These are some of the questions that this book raises and attempts to answer. This ontology is rooted in the phenomenological tradition but with the innovation of taking the "form of life" as the central ontological unit. We are our form of life, but, as a transcendental-immanent reality, this is not directly equivalent to culture or society; it is rather the "political" realisation in the world of an image of the human being shared by a given community. This overcomes the traditional dualities of individual and society, consciousness and body, facticity and freedom, actuality and possibility. The subject is a subject because it identifies with that image, which is equivalent to the intersubjective consciousness of how one should act and be in the world. This gives rise to multiple forms of life. The latter implies a certain power to be who one wants to be. In this way, the book is an invitation to self-examination, for if our form of life is voluntary (i.e., capitalism), it shatters the illusion that one cannot live in any other way, and places us before the anguished but inevitable task of justifying its adoption or resorting to its abandonment. The book offers a dynamic analysis of human existence as the actualisation of a form of life that is, at the same time, the exercise of a certain power over those who seek to live otherwise, especially when that form is institutionalised by a government as the essence of the national or transnational community.

This is a clear and concise and original investigation of God's nature and existence.First of all, it considers (among other things) two of God's traditional properties: being all-knowing and being all-powerful. It argues he cannot possess these properties. But, it argues this is in accord with him being worthy of worship.Secondly, it introduces the notion of evil being "overridden". It argues he has to bring about other free living things and it is plausible they have to be liable to experience evil due to their conditions. But, it argues the evil in this world is "overridden".Thirdly, it considers the principal arguments for the claim he does not exist. (They refer to the evil in the world.) It argues they do not establish sufficient grounds for this claim.Finally, it considers some well-known arguments for the claim he exists. It argues they face difficulties. It sets out other arguments: eg, some arguments to increase any degree of belief one has that God can exist.It includes a number of Appendices: God's sovereignty; Are there sufficient grounds for the claim that, very probably, God does not exist?; Theodicy and some theodicies; Some further remarks on God and time; Some further remarks on a living thing which possesses the power to do this or that freely; Some remarks on God being simple; Some remarks on God being present in a spatial realm and God being present in a non-spatial realm; ... . It covers as a whole the principal parts of the Philosophy of Religion.It unifies these parts to a significant degree. It proceeds regularly by way of formal and clear arguments.It will be of interest to advanced students and specialists in Philosophy, Religious Studies, and Theology.Given its explanation of key terms, its jargon-free language, its clarity and brevity.... , it will be of interest to others, too.

That we are now entering a post-Western world is no longer merely a thesis in international studies. But what does the dissolution of “Western” hegemony signify for humanity’s rich learning traditions and the civilizing quest for wisdom? How can this human inheritance assist us today?Reintroducing Philosophy seeks a more realistic framework for discourse on these questions than offered by the Western-centric worldview, which continues to be taught in schools almost by rote. It analyzes themes from several world traditions in logic, knowledge and metaphysics connected with the quest for completeness of thinking and practice. Its examination of the relation of knowing and being is based on sources as varied as Leibniz and Frege, Q┼½naw─½ and ß╣óadr─ü, ancient Greek and classical Indian and Chinese thought. Shaker brings into the discussion the paradigm (unm┼½zaj) that ß╣óadr─ü presented as that of man’s being in the world, encapsulating philosophy’s longstanding view of thinking as the gathering of civilization.Reintroducing Philosophy is based on a concentrated reading of all these sources, simply because human civilization had already been global and advanced before the present age.