First published in 1967, The Transcendence of the Cave is the second in a series of Gifford Lectures on philosophical issues, and continues the themes of the first series entitled The Discipline of the Cave. In the opening chapters, J N Findlay sketches an ontology, an axiology and a theology which are 'phenomenological' in the sense of Husserl, as they attempt to show that a 'firmament' of logical and other values emerges out of the contingencies of first order liking and interest. The synthesis of these values in an object having many paradoxical, mystical-religious properties is also a n.

It's said that women and men are from two different planets when it comes to communication, but how can they overcome the obstacles of prehistoric times when one of them simply doesn't have the ability to comprehend language?Ehd's a caveman living on his own in a harsh wilderness. He's strong and intelligent, but completely alone. When he finds a beautiful young woman in his pit trap, it's obvious to him that she is meant to be his mate. He doesn't know where she came from, she's wearing some pretty odd clothing, and she makes a lot of noises with her mouth that give him a headache. Still, he's determined to fulfill his purpose in life - provide for her, protect her, and put a baby in her.Elizabeth doesn't know where she is or exactly how she got there. She's confused and distressed by her predicament, and there's a caveman hauling her back to his cavehome. She's not at all interested in Ehd's primitive advances, and she just can't seem to get him to listen. No matter what she tries, getting her point across to this primitive but beautiful man is a constant - and often hilarious - struggle. With only each other for company, they must rely on one another to fight the dangers of the wild and prepare for the winter months. As they struggle to coexist, theirs becomes a love story that transcends language and time.

Few twenty-first century academics take seriously mysticism's claim that we have direct knowledge of a higher or more “inner” reality or God. But Philosophical Mysticism argues that such leading philosophers of earlier epochs as Plato, G. W. F. Hegel, Ludwig Wittgenstein, and Alfred North Whitehead were, in fact, all philosophical mystics. This book discusses major versions of philosophical mysticism beginning with Plato. It shows how the framework of mysticism's higher or more inner reality allows nature, freedom, science, ethics, the arts, and a rational religion-in-the-making to work together rather than conflicting with one another. This is how philosophical mysticism understands the relationships of fact to value, rationality to ethics, and the rest. And this is why Plato's notion of ascent or turning inward to a higher or more inner reality has strongly attracted such major figures in philosophy, religion, and literature as Aristotle, Plotinus, St Augustine, Dante Alighieri, Immanuel Kant, Hegel, William Wordsworth, Ralph Waldo Emerson, Emily Dickinson, Whitehead, and Wittgenstein. Wallace's Philosophical Mysticism brings this central strand of western philosophy and culture into focus in a way unique in recent scholarship.