Originally published in 1961. The Reason, the Understanding, and Time is concerned with the history of the conceptions of reason, ego, time, and other related concepts that enjoyed a great vogue and influence in German philosophy in the last decades of the eighteenth century and the early decades of the nineteenth century. Kant's influence on and relevance to the development of later German epistemology is traced, as is the impact of those ideas on the Transcendentalist movements in England and America as represented by Coleridge, Carlyle, and Emerson. The significance of Jacobi's philosophy, hitherto not fully appreciated by historians, is demonstrated as well as the contribution of the young Schelling. By examining Bergson's letters, Lovejoy throws new light on Bergson's concept of time. Lovejoy's philosophical interpretation is a model of penetrating insight and helpful criticism.

The explosive debate that transformed our views about time and scientific truth On April 6, 1922, in Paris, Albert Einstein and Henri Bergson publicly debated the nature of time. Einstein considered Bergson's theory of time to be a soft, psychological notion, irreconcilable with the quantitative realities of physics. Bergson, who gained fame as a philosopher by arguing that time should not be understood exclusively through the lens of science, criticized Einstein's theory of time for being a metaphysics grafted on to science, one that ignored the intuitive aspects of time. The Physicist and the Philosopher tells the remarkable story of how this explosive debate transformed our understanding of time and drove a rift between science and the humanities that persists today. Jimena Canales introduces readers to the revolutionary ideas of Einstein and Bergson, describes how they dramatically collided in Paris, and traces how this clash of worldviews reverberated across the twentieth century. She shows how it provoked responses from figures such as Bertrand Russell and Martin Heidegger, and carried repercussions for American pragmatism, logical positivism, phenomenology, and quantum mechanics. Canales explains how the new technologies of the period—such as wristwatches, radio, and film—helped to shape people’s conceptions of time and further polarized the public debate. She also discusses how Bergson and Einstein, toward the end of their lives, each reflected on his rival’s legacy—Bergson during the Nazi occupation of Paris and Einstein in the context of the first hydrogen bomb explosion. The Physicist and the Philosopher is a magisterial and revealing account that shows how scientific truth was placed on trial in a divided century marked by a new sense of time.

Your view of God determines your view of the world. You hold in your hands a landmark guide to understanding the ideas and forces shaping our times. Understanding the Times offers a fascinating, comprehensive look at the how the tenets of the Christian worldview compares with the five major competing worldviews of our day: Islam, Secular Humanism, Marxism, New Age, and Postmodernism. Understanding the Times is a systematic way to understand the ideas that rule our world. While the material is expansive, the engaging, easy-to-understand writing style invites you to discover the truths of God – and our world. This classic should be on the shelf of every Christian home, on the desk of every pastor, and in the hands of every Christian student headed off to college.

Martin Heidegger (1889-1976) is probably the most divisive philosopher of the twentieth century. Considered by some to be the greatest charlatan ever to claim the title of 'philosopher', by some as an apologist for Nazism, he was also an acknowledged leader and central figure to many philosophers. Michael Inwood's lucid introduction to Heidegger's thought focuses on his most important work, 'Being and Time', and its major themes of existence in the world, inauthenticity, guilt, destiny, truth, and the nature of time. These themes are then reassessed in the light of Heidegger's later work, together with the extent of his philosophical importance and influence. This is an invaluable guide to the complex and voluminous thought of a major twentieth-century existentialist philosopher. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.

This book is an introduction to three questions on love according to St. Thomas Aquinas (Summa Theologiae I-II, qq. 26-28). These three questions reflect on the nature of love (q. 26), the causes of love (q. 27), and the effects of love (q. 28). It is thus an introduction to the entire phenomenon of love, both as a bodily passion and an act of the will. The purpose is to present the Thomistic and broadly scholastic account of human and divine love from a philosophical and theological perspective. It aims to be a theological and philosophical study of the topic, useful both for a graduate/professional audience, as part of an undergraduate or graduate course, and perhaps for the educated reader. The thesis of the book is that, contrary to contemporary conceptions, not all loves are created equal. Some loves perfect us and some loves corrupt us. The worth of a love depends on its object and end. St. Thomas thus presents an objective and teleological account of human and divine love that is of philosophical and theological interest. The method is broadly exegetical, presenting a careful reading of the text and supplying the philosophical and theological background which the text of Aquinas assumes. The scope of the work is limited to three questions (ST I-II, qq. 26-28). References to interpretative disputes of Aquinas and references to further resources in the secondary literature will be mostly limited to the footnotes, making the body of the text accessible to more readers.

The book is the first detailed and full exegesis of the role of death in Heidegger’s philosophy and provides a decisive answer to the question of being. It is well-known that Heidegger asked the “question of being”. It is equally commonplace to assume that Heidegger failed to provide a proper answer to the question. In this provocative new study Niederhauser argues that Heidegger gives a distinct response to the question of being and that the phenomenon of death is key to finding and understanding it. The book offers challenging interpretations of crucial moments of Heidegger’s philosophy such as aletheia, the history of being, time, technology, the fourfold, mortality, the meaning of existence, the event, and language. Niederhauser makes the case that any reading of Heidegger that ignores death cannot fully understand those concepts. The book argues that death is central to Heidegger’s “thinking path” from the early 1920s until his late post-war philosophy. The book thus attempts to show that there is a unity of the early and late Heidegger often ignored by other commentators. Niederhauser argues that death is the fulcrum of Heidegger’s ontology and the turning point of the history of being. Death resurfaces at the most crucial moments of the “thinking path” – from beginning to end. The book is of interest to those invested in current debates on the ethics of dying and the transhumanist project of digital human immortality. The text also shows that for Heidegger philosophy means first and foremost to learn how to die. This volume speaks to continental and analytical philosophers and students alike as it draws on a number of diverse Heidegger interpretations and appreciates intercultural differences in reading Heidegger.

What is the relation between time and change? Does time depend on the mind? Is the present always the same or is it always different? Aristotle tackles these questions in the Physics, and Time for Aristotle is the first book in English devoted to this discussion. Aristotle claims that time is not a kind of change, but that it is something dependent on change; he defines it as a kind of 'number of change'. Ursula Coope argues that what this means is that time is a kind of order (not, as is commonly supposed, a kind of measure). It is universal order within which all changes are related to each other. This interpretation enables Coope to explain two puzzling claims that Aristotle makes: that the now is like a moving thing, and that time depends for its existence on the mind. Brilliantly lucid in its explanation of this challenging section of the Physics, Time for Aristotle shows his discussion to be of enduring philosophical interest.

This book recognizes and questions a key assumption about time which is shared by common sense and philosophy—the assumption that time, like a single substance or a homogeneous quality, is subject to the law of contradiction. This leads to the logical conclusion that among different and mutually exclusive accounts of time, whether in science, practical action, or fine art, only one can be the “right” one. Four such accounts are shown here to be internally consistent though mutually incompatible, suggesting that the initial assumption is mistaken, and that in some way each alternative concept of time must be incomplete. Brumbaugh suggests that we must choose the one appropriate to a particular purpose: artistic creation, technological efficiency, discovery of mathematical laws of nature, or work with biological and social phenomena. The selection should allow coherence between that aspect of reality which the selected time concept emphasizes, and the aspect of reality most relevant to a successful execution of our purpose.