This book explores the possibility of philosophical praxis by weaving an ontological thread through four principal thinkers: Heidegger, Schelling, Goethe, and Heraclitus. It argues that a special kind of redemptive power awaits the structural understanding of thought that is beyond semantic formations such as concepts and ideational systems. The author claims that the “power” is negative in nature, trans-personal, and derived directly from the understanding of thought as a structural pulse. The book travels backwards in time, encountering successively Heidegger’s critique of calculative thinking, Schelling’s Mind/Nature relation, Goethe’s Delicate Empiricism, and the aphoristic wisdom of Heraclitus in search of a redemptive power that lies in the self-knowledge of thought. This power is ontological and not historical or developmental; it is the same at all times and all points of history. The author refers to the praxis as “philosophical bilingualism.”

Love and evil are real – they are substances of force fields which contain us as constituent parts. Of all the powers of life they are the two most pregnant with meaning, hence the most generative of what is specifically human. Love and evil stand in the closest relationship to each other: evil is both what destroys love and what forces more love out of us; it is, as Augustine astutely grasped, privative (requiring something to negate) but it is also born out of misdirected love. Breaking with naïve realist and post-modern dogmas about the nature of the real, this book provides the basis for a philosophy of generative action as it draws upon examples from philosophy, literature, religion and popular culture. While this book has a sympathetic ear for ancient and traditional narratives about the meaning of life, it offers a philosophy appropriate for our times and our crises. It is particularly directed at readers who are seeking for new ways to think about our world and self-making, and who are as dissatisfied with post-Nietzschean and post-Marxian 20th century social theory as they are by more traditional philosophical and naturalistic accounts of human being.

Published in 2012, Powers and Capacities in Philosophy is a valuable contribution to the field of Philosophy.

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."

As a growing area of research, the philosophy of time is increasingly relevant to different areas of philosophy and even other disciplines. This book describes and evaluates the most important debates in philosophy of time, under several subject areas: metaphysics, epistemology, physics, philosophy of language, philosophy of mind, cognitive science, rationality, and art. Questions this book investigates include the following. Can we know what time really is? Is time possible, especially given modern physics? Must there be time because we cannot think without it? What do we experience of time? How might philosophy of time be relevant to understanding the mind–body relationship or evidence in cognitive science? Can the philosophy of time help us understand biases toward the future and the fear of death? How is time relevant to art—and is art relevant to philosophical debates about time? Finally, what exactly could time travel be? And could time travel satisfy emotions such as nostalgia and regret? Through asking such questions, and showing how they might be best answered, the book demonstrates the importance philosophy of time has in contemporary thought. Each of the book’s ten chapters begins with a helpful introduction and ends with study questions and an annotated list of further reading. This and a comprehensive bibliography at the end of the book prepare the reader to go further in their study of the philosophy of time.

Philosophy of Leadership has been written to arouse curiosity, not to satisfy it. The authors point out ideas about leadership which draw upon both ancient and modern wisdom. This book develops a philosophy of leadership by tracing the evolution of Western ideas from philosophical perspectives, ancient and modern.

This lucidly written book examines the social and political significance of the natural sciences through a detailed and original account of science as an interpretive social practice.

This book explores the important yet neglected relationship between the philosophy of time and the temporal structure of perceptual experience. It examines how time structures perceptual experience and, through that structuring, the ways in which time makes perceptual experience trustworthy or erroneous. Sean Power argues that our understanding of time can determine our understanding of perceptual experience in relation to perceptual structure and perceptual error. He examines the general conditions under which an experience may be sorted into different kinds of error such as illusions, hallucinations, and anosognosia. Power also argues that some theories of time are better than others at giving an account of the structure and errors of perceptual experience. He makes the case that tenseless theory and eternalism more closely correspond to experience than tense theory and presentism. Finally, the book includes a discussion of the perceptual experience of space and how tenseless theory and eternalism can better support the problematic theory of naïve realism. Philosophy of Time and Perceptual Experience originally illustrates how the metaphysics of time can be usefully applied to thinking about experience in general. It will appeal to those interested in the philosophy of time and debates about the trustworthiness of experience.

In this book, Robert C. Smith presents a philosophical and empirical examination on the subordination of women and blacks in the United States. Comparing liberalism—specifically the major social contract philosophies—and Marxism on the nature of the subordination of blacks and women and their proposals, if any, for women’s and black liberation, Smith argues that sexual and racial equalitarianism in the United States is about politics and power. He begins with a discussion of the multiple meanings of politics and its relationship to power, and an analysis of nine power bases blacks and women should acquire and manipulate in order to advance a moral and substantive equalitarianism. These power bases include money, knowledge (including technology and information), religion, morality, authority, size/solidarity, charisma, violence and status. Smith concludes by making a moral case for racial and sexual equalitarianism and advocates for black leadership to use the power bases available to it to make reparations for the civil rights issue of the 21st century. Power, Philosophy and Egalitarianism is an essential read for all those interested in race, women and politics today.