In a substantial philosophical work, Jacques Maritain designated Christianity as the sole full humanism. Defender of Catholic orthodoxy, he contributed to the renaissance of Thomism, which had a great influence on the philosophical renewal that took place between the two wars.

The heart of philosophy is metaphysics, and at the heart of the heart lie two questions about existence. What is it for any contingent thing to exist? Why does any contingent thing exist? Call these the nature question and the ground question, respectively. The first concerns the nature of the existence of the contingent existent; the second concerns the ground of the contingent existent. Both questions are ancient, and yet perennial in their appeal; both have presided over the burial of so many of their would-be undertakers that it is a good induction that they will continue to do so. For some time now, the preferred style in addressing such questions has been deflationary when it has not been eliminativist. Ask Willard Quine what existence is, and you will hear that "Existence is what existential quantification expresses. "! Ask Bertrand Russell what it is for an individual to exist, and he will tell you that an individual can no more exist than it can be numerous: there 2 just is no such thing as the existence of individuals. And of course Russell's eliminativist answer implies that one cannot even ask, on pain of succumbing to the fallacy of complex question, why any contingent individual exists: if no individual exists, there can be no question why any individual exists. Not to mention Russell's modal corollary: 'contingent' and 'necessary' can only be said de dicto (of propositions) and not de re (of things).

This work can be read as a sequel to Kripke's classic Naming and Necessity, confronting important issues left open in that work and developing a novel approach to questions concerning empty names and existence. It provides along the way novel treatments of fictional and mythological discourse, the pragmatics of definite and indefinite descriptions and the language of sense data.

Martin Heidegger (1889–1976) was one of the most original thinkers of the twentieth century. His work has profoundly influenced philosophers including Jean-Paul Sartre, Simone de Beauvoir, Maurice Merleau-Ponty, Michel Foucault, Jacques Derrida, Hannah Arendt, Hans-Georg Gadamer, Jürgen Habermas, Charles Taylor, Richard Rorty, Hubert Dreyfus, Stanley Cavell, Emmanuel Levinas, Alain Badiou, and Gilles Deleuze. His accounts of human existence and being and his critique of technology have inspired theorists in fields as diverse as theology, anthropology, sociology, psychology, political science, and the humanities. This Lexicon provides a comprehensive and accessible guide to Heidegger's notoriously obscure vocabulary. Each entry clearly and concisely defines a key term and explores in depth the meaning of each concept, explaining how it fits into Heidegger's broader philosophical project. With over 220 entries written by the world's leading Heidegger experts, this landmark volume will be indispensable for any student or scholar of Heidegger's work.

An expansive, yet succinct, analysis of the Philosophy of Religion – from metaphysics through theology. Organized into two sections, the text first examines truths concerning what is possible and what is necessary. These chapters lay the foundation for the book’s second part – the search for a metaphysical framework that permits the possibility of an ultimate explanation that is correct and complete. A cutting-edge scholarly work which engages with the traditional metaphysician’s quest for a true ultimate explanation of the most general features of the world we inhabit Develops an original view concerning the epistemology and metaphysics of modality, or truths concerning what is possible or necessary Applies this framework to a re-examination of the cosmological argument for theism Defends a novel version of the Leibnizian cosmological argument

This book defends the common sense view that there are no such things as fictional people, places, and things. It then creates an argument against fictional realism by finding the faults and problems with the fictional realism argument.

DIVThe novel that began as a radio hoax, Theodore Sturgeon’s I, Libertine is a hilarious erotic romp through the royal boudoirs of eighteenth-century London/divDIV Inspired by a notorious radio hoax in the mid-1950s, popular radio host and prankster Jean Shepherd exhorted his faithful listeners to approach their local booksellers the next morning and request copies of the historical novel I, Libertine by Frederick R. Ewing—a book that had never been written, by an author who had never been alive. The hoax was so successful that I, Libertine became the talk of the town, even earning the unique distinction of being banned by the Archdiocese of Boston, despite the fact that it didn’t yet exist. Now there was nothing left to do but write the thing . . . and fantasy and science fiction legend Theodore Sturgeon was called in to work his magic./divDIV /divDIVOriginally written pseudonymously, Sturgeon’s I, Libertine is a glorious tale of close shaves, daring escapes, and wildly licentious behavior. It covers the bawdy misdeeds of Captain Lance Courtenay as he carelessly romps through the royal court and the bedchambers of London’s finest ladies. Chock-full of wicked wit and Sturgeon’s trademark twists and turns, it is a hilarious, picaresque adventure that Ewing himself would certainly have been proud to call his own, if he had existed./divDIV /divDIVThis ebook features an illustrated biography of Theodore Sturgeon including rare images and never-before-seen documents from the University of Kansas’s Kenneth Spencer Research Library and the author’s estate, among other sources./div

Tim Crane addresses the ancient question of how it is possible to think about what does not exist. He argues that the representation of the non-existent is a pervasive feature of our thought about the world, and that to understand thought's representational power ('intentionality') we need to understand the representation of the non-existent.