C. D. Broad's writing on various philosophical issues spans more than half a century. Rather than attempt to trace the development of his thought throughout these fifty years this book considers his most representative work, namely, The Mind and Its Place in Nature. Nor does the scope of this study encompass the whole of that book, but only some of the issues he discusses in it. Specifically, Oaklander considers what Broad has to say about such fundamental issues as substance, universals, relations, space, time, and intentionality in the contexts of perception, memory and introspection. L. Nathan Oaklander studied philosophy at the university of Iowa. He is a student of Gustav Bergmann, one of the most distinguished ontologist in 20th century philosophy.

Leemon McHenry argues that Whitehead's metaphysics provides a better basis for achieving a unification of physical theory than a traditional substance metaphysics. He investigates the influence of Maxwell's electromagnetic field, Einstein's theory of relativity and quantum mechanics on the development of the ontology of events and compares Whitehead's theory to his contemporaries, C. D. Broad and Bertrand Russell, as well as W. V. Quine. In this way, McHenry defends the naturalised and speculative approach to metaphysics as opposed to analytical and linguistic methods that arose in the 20th century.

This is Volume III of eight in a collection on the Philosophy of the Mind and Language. Originally published in 1925, this text looks at alternative theories of life and mind at the level of enlightened common-sense; the Mind's knowledge of Existents and the Unconscious.

What are the most fundamental features of the world? Do minds stand outside the natural order? Is a unified picture of mental and physical reality possible? The Mind in Nature provides a staunchly realist account of the world as a unified system incorporating both the mental and the physical. C. B. Martin, an original and influential exponent of 'ontologically serious' metaphysics, echoes Locke's dictum that 'all things that exist are only particulars', and argues that properties are powerful qualities. He also spells out the implications of this view for philosophical conceptions of causation, intentionality, consciousness, and the mind-body problem. Martin emphasizes the importance of non-conscious 'vegetative' systems, which provide clear examples of intentionality in the form of representational use. The slide from representational use to consciousness involves a change in the material of use, but not the form of representation. A concluding chapter provides an argument for the view that an ontology of particular substances and properties leads ineluctably to monism: the bus we board with Locke takes us directly to the world of Spinoza and Einstein. Along the way, we are led to understand the nature of minds and conscious states of mind in a way that avoids both reductionism (the idea that mental is reducible to the non-mental) and dualism (the idea that mental substances or properties differ dramatically from physical substances and properties).

Universality is not sufficient to distinguish laws of nature from accidental regularities. A multitude of additional defining features have been suggested. Yet, once it is acknowledged that exceptionless universality is not the only criterion for lawhood it is possible to start questioning whether it is necessary. Markus Schrenk's The Metaphysics of Ceteris Paribus Laws takes this bold step and it's provocative conclusion is that existing theories - especially David Lewis's and David Armstrong's - are, in fact, strong enough to guarantee lawhood even if there are instances that do not conform to the laws. Schrenk also advances two novel theories for special science ceteris paribus laws. His unorthodox exploration has the potential to stimulate a new debate about laws, lawhood and exceptions. This work has received the Award for Furthering Research in Ontology of the German Society for Analytic Philosophy (GAP).

This volume breaks new grounds by bringing together a great variety of innovative contributions on triangulation, epistemology, and mind. The notion of “triangulation”, developed by Donald Davidson (1917-2003) during the last two decades of his life, has changed our understanding of the relationship between subjective, intersubjective, and objective, and shed new light on concepts such as externalism, internalism, communication, interpretation, and language. At the same time, however, it has been strongly criticized for several aspects. The papers collected in this volume—written by established contributors—aim to provide new insights into the contemporary debate on triangulation. The upshot is not only a deeper understanding of Davidson’s ideas but also a new appreciation of some central problems of epistemology and the philosophy of mind with regard to adjoining disciplines such as, for instance, cognitive sciences and the philosophy of language.

The aim of the book is to clarify the concept of omniscience. This is done first by discussing basic questions on omniscience (chs.1-12) and secondly by offering a theory of omniscience as an axiomatic system in which also a definition of omniscience is given (ch.13). The twelve chapters deal with questions like whether everything is true what God knows, whether God ́s knowledge is bound to time, whether it concerns singular truths or only laws, whether it extends also to contingent future events.etc. The book is neither a book about the existence of God nor about proofs for his existence. It is a book about the possibility of a consistent concept of omniscience which can be attributed to God. And it invalidates opposite claims and shows that they are based on wrong or very doubtful premises. The pros and cons at the beginning of each chapter represent different positions and objections which are clarified and discussed in the answer to the objections.

The belief is widely held that the physical world is causally-driven. The world is one because a tangled web of causally-driven processes keeps it together. However, both the psychological and the social worlds cannot be articulated in causal terms only. Hereby, “motivation” is used as the most general term referring to whatever keeps (synchronically) together and provides (diachronic) reasons explaining the behavior of psychological and social systems. In order to systematically address these problems, a categorical framework is needed for understanding the various types of realities populating the world and their multifarious interrelations. The papers collected in this volume dig into some of the intricacies presented by these problems. The papers here presented have been selected from those presented at the workshops bearing the very same name, “Causality and Motivation” organized in Bolzano and Rome.

In this essay, Monaghan argues for an account of property possession as strict, numerical identity. According to this account, for an entity to possess a property is for that entity and that property to be numerically identical to each other. To defend this view, he argues against two views he call Externalism and Internalism about property possession. Monaghan argues that it is impossible for one entity to possess a second entity as a property. He provides replies to variety of objections one might raise against his account.

This book models and simulates metaphysics by presenting the metaphysics of a model. The small size of the model makes it possible to treat metaphysical matters with a more than usual systematicity and comprehensiveness. In the mirror of sustained analogy, simulation-metaphysics offers a wealth of insights on the real thing: on the doctrines, the methods, and the epistemology of metaphysics.