This is Volume II of six in a collection on Epistemology. Originally published in 1972, the central concern of this book is the understanding of the nature of the universe. Its field is thus that which until the eighteenth century had been known as philosophia naturalis, the philosophy of nature. The aim of the book is to elucidate and examine the fundamental concepts in terms of which the universe is understood.

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).

Things are particulars and their qualities are universals, but do universals have an existence distinct from the particular things describable by those terms? And what must be their nature if they do? This book provides a careful and assured survey of the central issues of debate surrounding universals, in particular those issues that have been a crucial part of the emergence of contemporary analytic ontology. The book begins with a taxonomy of extreme nominalist, moderate nominalist, and realist positions on properties, and outlines the way each handles the phenomena of predication, resemblance, and abstract reference. The debate about properties and philosophical naturalism is also examined. Different forms of extreme nominalism, moderate nominalism, and minimalist realism are critiqued. Later chapters defend a traditional realist view of universals and examine the objections to realism from various infinite regresses, the difficulties in stating identity conditions for properties, and problems with realist accounts of knowledge of abstract objects. In addition, the debate between Platonists and Aristotelians is examined alongside a discussion of the relationship between properties and an adequate theory of existence. The book's final chapter explores the problem of individuating particulars. The book makes accessible a difficult topic without blunting the sophistication of argument required by a more advanced readership.

The earliest phase of philosophy in Europe saw the beginnings of cosmology and rational theology, metaphysics, epistemology, and ethical and political theory. It saw the development of a wide range of radical and challenging ideas: from Thales' claim that magnets have souls and Parmenides' account that there is only one unchanging existent to the development of an atomist theory of the physical world. This general account of the Presocratics introduces the major Greek philosophical thinkers from the sixth to the middle of the fifth century BC. It explores how we might go about reconstructing their views and understanding the motivation and context for their work as well as highlighting the ongoing philosophical interest of their often surprising claims. Separate chapters are devoted to each of the major Presocratic thinkers, including Xenophanes, Heraclitus, Parmenides, Anaxagoras, Empedocles, Leucippus and Democritus, and an introductory chapter sets the scene by describing their intellectual world and the tradition through which their philosophy has been transmitted and interpreted. With a useful chronology and guide to further reading, the book is an ideal introduction for the student and general reader.

Readings in Sri Aurobindo's The Life Divine Volume 2 There is probably no other book [Sri Aurobindo's The Life Divine] that I know of which so well, completely, rationally and intuitively addresses the questions of our existence and the meaning of life, and provides a cogent answer rooted in the highest spiritual realization and yogic experience that can be adapted by all, regardless of their particular background or inclinations. Santosh Krinsky, a life long student of Sri Aurobindo, with great devotion, dedication and attention has served this crucial role of providing a bridge to help us enter more deeply into the vast universe of consciousness that Aurobindo holds open for humanity today. He leads the reader through each page of The Life Divine by extracting its essence. In this way, he makes the book easier to access, with no loss of its broader meaning. - from the Foreword by Dr. David Frawley, author of Yoga and Ayurveda

In Book Oneof this four-volume work, Alexander describes a scientific view of the world in which all space-matter has perceptible degrees of life, and establishes this understanding of living structures as an intellectual basis for a new architecture. He identifies fifteen geometric properties which tend to accompany the presence of life in nature, and also in the buildings and cities we make. These properties are seen over and over in nature and in the cities and streets of the past, but they have almost disappeared in the impersonal developments and buildings of the last hundred years. This book shows that living structures depend on features which make a close connection with the human self, and that only living structure has the capacity to support human well-being.

Nu s-au introdus date