I wish in these lectures to analyse as fully as I can what it is that really takes place when we, e.g. believe or desire. In this first lecture I shall be concerned to refute a theory which is widely held, and which I formerly held myself: the theory that the essence of everything mental is a certain quite peculiar something called "consciousness," conceived either as a relation to objects, or as a pervading quality of psychical phenomena.
The reasons which I shall give against this theory will be mainly derived from previous authors. There are two sorts of reasons, which will divide my lecture into two parts:
(1) Direct reasons, derived from analysis and its difficulties;
(2) Indirect reasons, derived from observation of animals (comparative psychology) and of the insane and hysterical (psycho-analysis).
Few things are more firmly established in popular philosophy than the distinction between mind and matter. Those who are not professional metaphysicians are willing to confess that they do not know what mind actually is, or how matter is constituted; but they remain convinced that there is an impassable gulf between the two, and that both belong to ...
Metaphysics, or the attempt to conceive the world as a whole by means of thought, has been developed, from the first, by the union and conflict of two very different human impulses, the one urging men towards mysticism, the other urging them towards science. Some men have achieved greatness through one of these impulses alone, others through the other alone: in Hume, for example, the scientific impulse reigns quite unchecked, while in Blake a strong hostility to science co-exists with profound mystic insight. But the greatest men who have been philosophers have felt the need both of science and of mysticism: the attempt to harmonise the two was what made their life, and what always must, for all its arduous uncertainty, make philosophy, to some minds, a greater thing than either science or religion.
Before attempting an explicit characterisation of the scientific and the mystical impulses, I will illustrate them by examples from two philosophers whose greatness lies in the very intimate blending which they achieved. The two philosophers I mean are Heraclitus and Plato.
Heraclitus, as every one knows, was a believer in universal flux: time builds and destroys all things. From the few fragments that remain, it is not easy to discover how he arrived at his opinions, but there are some sayings that strongly suggest scientific observation as the source....
In daily life, we assume as certain many things which, on a closer scrutiny, are found to be so full of apparent contradictions that only a great amount of thought enables us to know what it is that we really may believe. In the search for certainty, it is natural to begin with our present experiences, and in some sense, no doubt, knowledge is to be derived from them. But any statement as to what it is that our immediate experiences make us know is very likely to be wrong. It seems to me that I am now sitting in a chair, at a table of a certain shape, on which I see sheets of paper with writing or print. By turning my head I see out of the window buildings and clouds and the sun. I believe that the sun is about ninety-three million miles from the earth; that it is a hot globe many times bigger than the earth; that, owing to the earth's rotation, it rises every morning, and will continue to do so for an indefinite time in the future. I believe that, if any other normal person comes into my room, he will see the same chairs and tables and books and papers as I see, and that the table which I see is the same as the table which I feel pressing against my arm. All this seems to be so evident as to be hardly worth stating, except in answer to a man who doubts whether I know anything. Yet all this may be reasonably doubted, and all of it requires much careful discussion before we can be sure that we have stated it in a form that is wholly true....
This Routledge Classics edition includes a new Preface by Tim Sluckin.
In Gregory Hays’s new translation—the first in thirty-five years—Marcus’s thoughts speak with a new immediacy. In fresh and unencumbered English, Hays vividly conveys the spareness and compression of the original Greek text. Never before have Marcus’s insights been so directly and powerfully presented.
With an Introduction that outlines Marcus’s life and career, the essentials of Stoic doctrine, the style and construction of the Meditations, and the work’s ongoing influence, this edition makes it possible to fully rediscover the thoughts of one of the most enlightened and intelligent leaders of any era.
Michael J. Sandel's "Justice" course is one of the most popular and influential at Harvard. Up to a thousand students pack the campus theater to hear Sandel relate the big questions of political philosophy to the most vexing issues of the day, and this fall, public television will air a series based on the course. Justice offers readers the same exhilarating journey that captivates Harvard students. This book is a searching, lyrical exploration of the meaning of justice, one that invites readers of all political persuasions to consider familiar controversies in fresh and illuminating ways. Affirmative action, same-sex marriage, physician-assisted suicide, abortion, national service, patriotism and dissent, the moral limits of markets—Sandel dramatizes the challenge of thinking through these con?icts, and shows how a surer grasp of philosophy can help us make sense of politics, morality, and our own convictions as well. Justice is lively, thought-provoking, and wise—an essential new addition to the small shelf of books that speak convincingly to the hard questions of our civic life.
Sam Harris’s first book, The End of Faith, ignited a worldwide debate about the validity of religion. In the aftermath, Harris discovered that most people—from religious fundamentalists to nonbelieving scientists—agree on one point: science has nothing to say on the subject of human values. Indeed, our failure to address questions of meaning and morality through science has now become the most common justification for religious faith. It is also the primary reason why so many secularists and religious moderates feel obligated to "respect" the hardened superstitions of their more devout neighbors.
In this explosive new book, Sam Harris tears down the wall between scientific facts and human values, arguing that most people are simply mistaken about the relationship between morality and the rest of human knowledge. Harris urges us to think about morality in terms of human and animal well-being, viewing the experiences of conscious creatures as peaks and valleys on a "moral landscape." Because there are definite facts to be known about where we fall on this landscape, Harris foresees a time when science will no longer limit itself to merely describing what people do in the name of "morality"; in principle, science should be able to tell us what we ought to do to live the best lives possible.
Bringing a fresh perspective to age-old questions of right and wrong and good and evil, Harris demonstrates that we already know enough about the human brain and its relationship to events in the world to say that there are right and wrong answers to the most pressing questions of human life. Because such answers exist, moral relativism is simply false—and comes at increasing cost to humanity. And the intrusions of religion into the sphere of human values can be finally repelled: for just as there is no such thing as Christian physics or Muslim algebra, there can be no Christian or Muslim morality.
Using his expertise in philosophy and neuroscience, along with his experience on the front lines of our "culture wars," Harris delivers a game-changing book about the future of science and about the real basis of human cooperation.
As America descends deeper into polarization and paralysis, social psychologist Jonathan Haidt has done the seemingly impossible—challenged conventional thinking about morality, politics, and religion in a way that speaks to everyone on the political spectrum. Drawing on his twenty five years of groundbreaking research on moral psychology, he shows how moral judgments arise not from reason but from gut feelings. He shows why liberals, conservatives, and libertarians have such different intuitions about right and wrong, and he shows why each side is actually right about many of its central concerns. In this subtle yet accessible book, Haidt gives you the key to understanding the miracle of human cooperation, as well as the curse of our eternal divisions and conflicts. If you’re ready to trade in anger for understanding, read The Righteous Mind.
"A delightful experience."—Joseph Conrad
Philosopher, mathematician and social critic, Bertrand Russell was awarded the Nobel Prize for Literature in 1950. In The Analysis of Mind, one of his most influential and exciting books, Russell presents an intriguing reconciliation of the materialism of psychology with the antimaterialism of physics.
This book established a new conception of the mind and provided one of the most original and interesting externalist accounts of knowledge. Drawing upon the writings of psychologists such as William James and John Watson, Russell offers a comprehensive treatment of such considerations as belief, desire, habit, memory, meaning, and causal law. His reasoning formed the foundation for many subsequent theories of mind, as well as a framework for his own later philosophical writings. It remains one of the most important works on the philosophy of the mind.