How did such an intellectual giant spring up out of nowhere? Konstantin Eduardovich Tsiolkovsky was the founder of Russian astrophysics and cosmonautics. He was a self-taught scientist, inventor, philosopher and science fiction writer. He lost his hearing at age 10; he struggled in obscurity, earning a living as a school teacher; while he was in his prime the Soviet Revolution changed his world - but nothing stopped him from achieving his life's purpose. Historian and biographer Dan Shubin presents Tsiolkovsky's life story and a selection of his compositions including autobiographical notes, his cosmic and political philosophy, and his science fiction writings. Tsiolkovsky's most important designs include the jet-propelled engine, the use of rockets for space travel, and dirigibles made with a metallic shield. His scientific studies contributed to the advancement of technology and science in Soviet Russia. As a teacher he became adept at explaining complex problems in vivid ways that were both clear and inspiring. This talent infused his writing, and his prose has been compared to that of Asimov, Clarke and Heinlein. His stories about travel to the moon and throughout the solar system, and his special brand of cosmic philosophy, motivated the Soviet public to dream of reaching the stars.Unique with Tsiolkovsky was his conviction that advanced life existed on other planets and his confidence in man's ability to progress toward the settlement and development of planetary systems throughout outer space.Ever a man ahead of his times, toward the end of his life Tsiolkovsky campaigned for equal rights of all citizens and the abolition of war and violence.This volume includes a biography and a selection of Tsiolkovsky's autobiographical sketches, his cosmic and socialist philosophies, and an example of his science fiction.

This book addresses foundational questions raised by observational and theoretical progress in modern cosmology. As the foundational volume of an emerging academic discipline, experts from relevant fields lay out the fundamental problems of contemporary cosmology and explore the routes toward finding possible solutions, for a broad academic audience.

The notions of the cosmic city and the common law are central to early Stoic political thought. As Vogt shows, together they make up one complex theory. A city is a place governed by the law. Yet on the law pervading the cosmos can be considered a true law, and thus the cosmos is the only real city. A city is also a dwelling-place--in the case of the cosmos, the dwelling-place of all human beings. Further, a city demarcates who belongs together as fellow-citizens. The thought that we should view all other human beings as belonging to us constitutes the core of Stoic cosmopolitanism. All human beings are citizens of the cosmic city in the sense of living in the world. But the demanding task of acquiring wisdom allows a person to become a citizen in the strict sense: someone who lives according to the law, as the gods do. The sage is the only citizen, relative, friend and free person; via these notions, the Stoics explore the political dimensions of the Stoic idea of wisdom. Vogt argues against two widespread interpretations of the common law--that it consists of rules, and that lawful action is what right reason prescribes. While she rejects the rules-interpretation, she argues that the prescriptive reason-interpretation correctly captures key ideas of the Stoics' theory, but misses the substantive side of their conception of the law. The sage fully understands what is valuable for human beings, and this makes her actions lawful. The Stoics emphasize the revisionary nature of their theory; whatever course of action perfect deliberation commands, even if it be cutting off one's limb and eating it, we should act on its command, and not be held back by conventional judgments.

Explaining the Cosmos is a major reinterpretation of Greek scientific thought before Socrates. Focusing on the scientific tradition of philosophy, Daniel Graham argues that Presocratic philosophy is not a mere patchwork of different schools and styles of thought. Rather, there is a discernible and unified Ionian tradition that dominates Presocratic debates. Graham rejects the common interpretation of the early Ionians as "material monists" and also the view of the later Ionians as desperately trying to save scientific philosophy from Parmenides' criticisms. In Graham's view, Parmenides plays a constructive role in shaping the scientific debates of the fifth century BC. Accordingly, the history of Presocratic philosophy can be seen not as a series of dialectical failures, but rather as a series of theoretical advances that led to empirical discoveries. Indeed, the Ionian tradition can be seen as the origin of the scientific conception of the world that we still hold today.

The goal of the present book is nothing less than to correct what Alfredo Ferrarin calls the standard reading of Kant s. Ferrarin argues that this widespread form of interpretation has failed to do justice to Kant s philosophy primarily because it is rooted in several uncritical and unjustified assumptions. Two are particularly egregious: a compartmentalization of the First Critique, and an isolation of each Critique from the others. Ultimately these two assumptions cause one to lose sight of the fact that the cognitive/epistemological functions laid out in the Transcendental Aesthetic and Analytic are functions of an overarching pure reason of which the constitution of experience (and of a science of nature) is only one problem among others. This book, by contrast, argues that the main problem, which pervades the entire first critique, is the power that reason has to reach beyond itself and legislate over the world. Ferrarin pays close attention to both the Transcendental Dialectic and the Doctrine of Method where Kant lays out his conception of cosmic philosophy as embodied in the ideal philosopher."

The modern materialist approach to life has conspicuously failed to explain such central mind-related features of our world as consciousness, intentionality, meaning, and value. This failure to account for something so integral to nature as mind, argues philosopher Thomas Nagel, is a major problem, threatening to unravel the entire naturalistic world picture, extending to biology, evolutionary theory, and cosmology. Since minds are features of biological systems that have developed through evolution, the standard materialist version of evolutionary biology is fundamentally incomplete. And the cosmological history that led to the origin of life and the coming into existence of the conditions for evolution cannot be a merely materialist history, either. An adequate conception of nature would have to explain the appearance in the universe of materially irreducible conscious minds, as such. Nagel's skepticism is not based on religious belief or on a belief in any definite alternative. In Mind and Cosmos, he does suggest that if the materialist account is wrong, then principles of a different kind may also be at work in the history of nature, principles of the growth of order that are in their logical form teleological rather than mechanistic. In spite of the great achievements of the physical sciences, reductive materialism is a world view ripe for displacement. Nagel shows that to recognize its limits is the first step in looking for alternatives, or at least in being open to their possibility.

In this study, Uhlfelder (recently deceased) argues convincingly that, in portraying his literary persona as an exemplum of man in his quest for self-knowledge, Boethius has made the whole Consolatio a cosmic image representing man as microcosm. The mental faculties of sensus, imaginatio, ratio, and intellegentia are arranged as a proportion suggesting both Plato's famous "divided line" at the end of Book 6 of the Republic and, at the same time, the four elements of the physical cosmos which, according to the Platonic Timaeus, are connected with one another so as to form a geometrical proportion. The philosophical argument of the Consolatio in books II through V comprises another cosmic image with III. M.9 at its exact center; in addition, the other three cosmic depictions, revolving as concentric circles around III. M.9, may be viewed as forming an image of cosmic order. In its structure, then, Boethius' work is an anagogic eikon which formally depicts its content.

Reprint of the original, first published in 1875.

“We’re doomed.” So begins the work of the philosopher whose unabashed and aphoristic indictments of the human condition have been cropping up recently in popular culture. Today we find ourselves in an increasingly inhospitable world that is, at the same time, starkly indifferent to our species-specific hopes, desires, and disappointments. In the Anthropocene, pessimism is felt everywhere but rarely given its proper place. Though pessimism may be, as Eugene Thacker says, the lowest form of philosophy, it may also contain an enigma central to understanding the horizon of the human. Written in a series of fragments, aphorisms, and prose poems, Thacker’s Cosmic Pessimism explores the varieties of pessimism and its often-conflicted relation to philosophy. “Crying, laughing, sleeping—what other responses are adequate to a life that is so indifferent?”