This book gives the answers to why people have to put forward the concepts and ideas of practice, rationality, labor, subject, object, subjectivity, objectivity, word, being, moments, pure idea, notion, conception, phenomenon, form, essence, matter, content, quality, quantity, measure, time, space, relative, absolute, the most basic and primary starting point of time scaling, contradiction, antimony, unity of opposites, natural dialectics, social dialectics, objective dialectics, subjective dialectics, philosophy, science, religion, laws, morality, politics, sovereignty etc. from the aspects of dialectics. This book also talks about the usage of loan of the concepts of time in languages and the defects of some outstanding scholars in their theories of time, such as Martin Heidegger, Albert Einstein, G. W. F. Hegel, Isaac Newton, Immanuel Kant, Stephen Hawking, etc.

Marx and Whitehead boldly asks us to reconsider capitalism, not merely as an "economic system" but as a fundamentally self-destructive mode that, by its very nature and operation, undermines the cohesive fabric of human existence. Author Anne Fairchild Pomeroy asserts that it is impossible to appreciate fully the impact of Marx's critique of capitalism without understanding the philosophical system that underlies it. Alfred North Whitehead's work is used to forge a systematic link between process philosophy and dialectical materialism via the category of production. Whitehead's process thought brings Marx's philosophical vision into sharper focus. This union provides the grounds for Pomeroy's claim that the heart of Marx's critique of capitalism is fundamentally ontological, and that therefore the necessary condition for genuine human flourishing lies in overcoming the capitalist form of social relations.

This book offers a complete survey of contemporary Soviet theory of knowledge. It is by no means meant to replace De Vries' excellent treatise on the same subject. Since De Vries depended mainly on the 'classics of Marxism' and the few contemporary Soviet works which were available in German translation, his account is at best an in troduction to the contemporary period. In a sense this book is com plementary to his: he presents the doctrines of the classics and criticizes them, this book recounts what came after and what is going on now. Epistemology and theory of knowledge are taken here as equivalent terms, representing the Soviet gnose%gija and teorija poznanija. No attempt to justify the existence of such a philosophical discipline will be attempted here. Even outside of this question of the legitimacy of epistemo logy, it is not easy to delimit the domain of its purvey. We have, therefore, taken it in a wider rather than narrow sense. This means that some ques tions of logic and psychology have been taken up - to the extent that they overlap with the field of philosophical consideration of knowledge.

Contemporary philosophy is by its nature pluralistic, to a perhaps greater extent than at any moment of the preceding tradition, in that there are multiple forms of thought competing for a position on the center of the philosophic stage. The reasons for this conceptual proliferation are numerous. But certainly one factor is the increasing development of contemporary means of publication and communication, which in turn make possible the rapid dissemination of ideas as well as an informed reaction to them. And this in turn has increased the possibility for serious philosophic exchange by enhancing the available opportunities for the interaction of competing forms of thought. But, although informed philosophic interaction has in principle become increasingly possible in recent years, the frequency, scope and quality of such discussion has often been less than satisfactory. Contemporary philosophic viewpoints tend not to interact in a Hegelian manner, as complementary aspects of a totally satisfactory and a-perspectival view, facets of a singly and all-embracing true position. Rather, contemporary philosophic viewpoints tend to portray themselves as mutually exclusive alternatives only occasionally willing to acknowledge the possible validity or even the intrinsic interest of other perspectives. Thus, although the multiplication of different forms of philosophy in principle means that there are greater possibilities for meaning ful exchange between them, in practice the tendency of each of the various philosophic positions to raise claims to philosophic truth from its point of view alone has had the effect of impeding such interaction.

Adorno’s lectures on ontology and dialectics from 1960–61 comprise his most sustained and systematic analysis of Heidegger’s philosophy. They also represent a continuation of a project that he shared with Walter Benjamin – ‘to demolish Heidegger’. Following the publication of the latter’s magnum opus Being and Time, and long before his notorious endorsement of Nazism at Freiburg University, both Adorno and Benjamin had already rejected Heidegger’s fundamental ontology. After his return to Germany from his exile in the United States, Adorno became Heidegger’s principal intellectual adversary, engaging more intensively with his work than with that of any other contemporary philosopher. Adorno regarded Heidegger as an extremely limited thinker and for that reason all the more dangerous. In these lectures, he highlights Heidegger’s increasing fixation with the concept of ontology to show that the doctrine of being can only truly be understood through a process of dialectical thinking. Rather than exploiting overt political denunciation, Adorno deftly highlights the connections between Heidegger’s philosophy and his political views and, in doing so, offers an alternative plea for enlightenment and rationality. These seminal lectures, in which Adorno dissects the thought of one of the most influential twentieth-century philosophers, will appeal to students and scholars in philosophy and critical theory and throughout the humanities and social sciences.

Drawing on the thought of Bernard Lonergan, The Death and Life of Speculative Theology narrates the rise and fall of speculative theology, retrieves and transposes its central achievements, and shows how it might be renewed as a modern science for a modern culture.

This prize monograph was a pioneering work among Marxist philosophers, East and West, twenty-five years ago. To our mind, the work would have been received with respect and pleasure by philosophers of many viewpoints if it had been known abroad then. Now, revised for this English-language editiJn by our dear and honored colleague Mihailo Markovic, it is still admirable, still the insightful and stimulating accomplishment of a pioneering philosophical and scientific mind, still resonating to the three themes of technical mastery, humane purpose, political critique. Markovic has always worked with the scientific and the humanist disci plines inseparably, a faithful as well as a creative man oflate twentieth century thOUght. Reasoning is to be studied as any other object of investigation would be: empirically, theoretically, psychologically, historically, imaginatively. But the entry is often through the study of meaning, in language and in life. In his splendid guide into the work before us, his Introduction, Markovic shows his remarkable ability as the teacher, motivating, clarifying, sketching the whole, illuminating the detail, Critically situating the problem within a practical understanding of the tool oflanguage.

This collection of essays explores the ways in which the defense of liberty can be bolstered by use of a dialectical method—that is, a mode of analysis devoted to grasping the full context of philosophical, cultural, and social factors requisite to the sustenance of human freedom. Its strength lies in the variety of disciplines and perspectives represented by contributors who apply explicitly dialectical tools to a classical liberal / libertarian analysis of social and cultural issues. In its conjoining of a dialectical method, typically associated with the socialist left, to a defense of individual liberty, typically associated with the libertarian right, this anthology challenges contemporary attitudes on both ends of the political spectrum. Though this conjunction of dialectics and liberty has been explored before in several works, including a trilogy of books written by one of our coeditors (Chris Matthew Sciabarra), this volume will be the first one of its kind to bring together accomplished scholars in political science, economics, philosophy, aesthetics, psychology, law, history, education, and rhetoric.

The Swiss Reformed Theologian Emil Brunner was one of the key figures in the early 20th century theological movement of Dialectical Theology. In this monograph David Gilland offers an account of Bruner's earlier theology in relation to one of the central themes of the Protestant Reformation: Law and Gospel.He examines Brunner's early relationship with fellow Swiss Reformed theologian, Karl Barth and provides a detailed reading of a variety of Brunner's essays from the early to mid-1920s, centering on Brunner's efforts to use the law-gospel relationship to establish a basis for Christian theology. After analyzing the influence this has on Brunner's theological method, Gilland examines Brunner's earliest text on Christology, The Mediator (1927). In light of the preceding analysis, the fourth chapter provides a careful reading of Brunner's controversial polemic against Karl Barth, Nature and Grace (1934).The monograph concludes with reflections on Brunner's earlier theological work and his turbulent relationship with Karl Barth.