"Lost", created by wunderkind JJ Abrams and aired on the US ABC network and Sky in the UK, began in 2004 and ends after its sixth season in 2010.

Health Economics and Financing What are the metaphysics of time travel? How can Hurley exist in two places at the same time? What does it mean for something to be possibly true in the flash-sideways universe? Does Jack have a moral obligation to his father? What is the Tao of John Locke? Dude. So there’s, like, this island? And a bunch of us were on Oceanic flight 815 and we crashed on it. I kinda thought it was my fault, because of those numbers. I thought they were bad luck. We’ve seen the craziest things here, like a polar bear and a Smoke Monster, and we traveled through time back to the 1970s. And we met the Dharma dudes. Arzt even blew himself up. For a long time, I thought I was crazy. But now, I think it might have been destiny. The island’s made me question a lot of things. Like, why is it that Locke and Desmond have the same names as real philosophers? Why do so many of us have trouble with our dads? Did Jack have a choice in becoming our leader? And what’s up with Vincent? I mean, he’s gotta be more than just a dog, right? I dunno. We’ve all felt pretty lost. I just hope we can trust Jacob, otherwise ... whoa. With its sixth-season series finale, Lost did more than end its run as one of the most talked-about TV programs of all time; it left in its wake a complex labyrinth of philosophical questions and issues to be explored. Revenge, redemption, love, loss, identity, morality—all of Lost’s key themes are examined in this fully updated guide, which reveals the deeper meaning behind every twist and turn in this historic, one-of-a-kind show.

“Shines a floodlight on a topic that has been cloaked in obscurity . . . a landmark work in both intellectual history and political theory” (The Wall Street Journal). Philosophical esotericism—the practice of communicating one’s unorthodox thoughts “between the lines”—was a common practice until the end of the eighteenth century. Despite its long and well-documented history, however, esotericism is often dismissed today as a rare occurrence. But by ignoring esotericism, we risk cutting ourselves off from a full understanding of Western philosophical thought. Walking readers through both an ancient (Plato) and a modern (Machiavelli) esoteric work, Arthur M. Melzer explains what esotericism is—and is not. It relies not on secret codes, but simply on a more intensive use of familiar rhetorical techniques like metaphor, irony, and insinuation. Melzer explores the various motives that led thinkers in different times and places to engage in this strange practice, while also exploring the motives that lead more recent thinkers not only to dislike and avoid this practice but to deny its very existence. In the book’s final section, “A Beginner’s Guide to Esoteric Reading,” Melzer turns to how we might once again cultivate the long-forgotten art of reading esoteric works. The first comprehensive, book-length study of the history and theoretical basis of philosophical esotericism, Philosophy Between the Lines is “a treasure-house of insight and learning. It is that rare thing: an eye-opening book . . . By making the world before Enlightenment appear as strange as it truly was, [Melzer] makes our world stranger than we think it is” (George Kateb, Professor of Politics, Emeritus, at Princeton University). “Brilliant, pellucid, and meticulously researched.” —City Journal

At the base camp - imagining -- First climb - wisdom -- First crossroad - knowledge -- Second climb - meaningful action -- Second crossroad - purchase -- Third climb - meaningless action -- Third crossroad - place -- Fourth climb - receiving -- Fourth crossroad - needs -- Fifth climb - gratitude -- Fifth crossroad - sin -- At the summit

A long tradition, going back to Aristotle, conceives of logic in terms of necessity and possibility: a deductive argument is correct if it is not possible for the conclusion to be false when the premises are true. A relatively unknown feature of the analytic tradition in philosophy is that, at its very inception, this venerable conception of the relation between logic and necessity and possibility - the concepts of modality - was put into question. The founders of analytic philosophy, Gottlob Frege and Bertrand Russell, held that these concepts are empty: there are no genuine distinctions among the necessary, the possible, and the actual. In this book, the first of two volumes, Sanford Shieh investigates the grounds of this position and its consequences for Frege's and Russell's conceptions of logic. The grounds lie in doctrines on truth, thought, and knowledge, as well as on the relation between mind and reality, that are central to the philosophies of Frege and Russell, and are of enduring philosophical interest. The upshot of this opposition to modality is that logic is fundamental, and, to be coherent, modal concepts would have to be reconstructed in logical terms. This rejection of modality in early analytic philosophy remains of contemporary significance, though the coherence of modal concepts is rarely questioned nowadays because it is generally assumed that suspicion of modality derives from logical positivism, which has not survived philosophical scrutiny. The anti-modal arguments of Frege and Russell, however, have nothing to do with positivism and remain a challenge to the contemporary acceptance of modal notions.

Jonardon Ganeri tells the story of a fascinating period in intellectual history, when Indian philosophy moved into the modern era. Philosophers no longer defer to ancient authorities, but draw upon their insights to seek a true understanding of knowledge, self, and reality. This missing chapter in the development of modernity can at last be read.

A philosophical exploration of J.R.R. Tolkien's beloved classic—just in time for the December 2012 release of Peter Jackson's new film adaptation, The Hobbit: An Unexpected Journey J.R.R. Tolkien's The Hobbit is one of the best-loved fantasy books of all time and the enchanting "prequel" to The Lord of the Rings. With the help of some of history's great philosophers, this book ponders a host of deep questions raised in this timeless tale, such as: Are adventures simply "nasty, disturbing, uncomfortable things" that "make you late for dinner," or are they exciting and potentially life-changing events? What duties do friends have to one another? Should mercy be extended even to those who deserve to die? Gives you new insights into The Hobbit's central characters, including Bilbo Baggins, Gandalf, Gollum, and Thorin and their exploits, from the Shire through Mirkwood to the Lonely Mountain Explores key questions about The Hobbit's story and themes, including: Was the Arkenstone really Bilbo's to give? How should Smaug's treasure have been distributed? Did Thorin leave his "beautiful golden harp" at Bag-End when he headed out into the Wild? (If so, how much could we get for that on eBay?) Draws on the insights of some of the world's deepest thinkers, from Confucius, Plato, and Aristotle to Immanuel Kant, William Blake, and contemporary American philosopher Thomas Nagel From the happy halls of Elrond's Last Homely House to Gollum's "slimy island of rock," this is a must read for longtime Tolkien fans as well as those discovering Bilbo Baggins and his adventures "there and back again" for the first time.

800x600Normal0falsefalsefalseEN-USX-NONEX-NONEMicrosoftInternetExplorer4 In 1947 America’s premier philosopher, educator, and public intellectual John Dewey purportedly lost his last manuscript on modern philosophy in the back of a taxicab. Now, sixty-five years later, Dewey’s fresh and unpretentious take on the history and theory of knowledge is finally available. Editor Phillip Deen has taken on the task of editing Dewey’s unfinished work, carefully compiling the fragments and multiple drafts of each chapter that he discovered in the folders of the Dewey Papers at the Special Collections Research Center at Southern Illinois University Carbondale. He has used Dewey’s last known outline for the manuscript, aiming to create a finished product that faithfully represents Dewey’s original intent. An introduction and editor’s notes by Deen and a foreword by Larry A. Hickman, director of the Center for Dewey Studies, frame this previously lost work. In Unmodern Philosophy and Modern Philosophy, Dewey argues that modern philosophy is anything but; instead, it retains the baggage of outdated and misguided philosophical traditions and dualisms carried forward from Greek and medieval traditions. Drawing on cultural anthropology, Dewey moves past the philosophical themes of the past, instead proposing a functional model of humanity as emotional, inquiring, purposive organisms embedded in a natural and cultural environment. Dewey begins by tracing the problematic history of philosophy, demonstrating how, from the time of the Greeks to the Empiricists and Rationalists, the subject has been mired in the search for immutable absolutes outside human experience and has relied on dualisms between mind and body, theory and practice, and the material and the ideal, ultimately dividing humanity from nature. The result, he posits, is the epistemological problem of how it is possible to have knowledge at all. In the second half of the volume, Dewey roots philosophy in the conflicting beliefs and cultural tensions of the human condition, maintaining that these issues are much more pertinent to philosophy and knowledge than the sharp dichotomies of the past and abstract questions of the body and mind. Ultimately, Dewey argues that the mind is not separate from the world, criticizes the denigration of practice in the name of theory, addresses the dualism between matter and ideals, and questions why the human and the natural were ever separated in philosophy. The result is a deeper understanding of the relationship among the scientific, the moral, and the aesthetic. More than just historically significant in its rediscovery, Unmodern Philosophy and Modern Philosophy provides an intriguing critique of the history of modern thought and a positive account of John Dewey’s naturalized theory of knowing. This volume marks a significant contribution to the history of American thought and finally resolves one of the mysteries of pragmatic philosophy.

Paradox Lost covers ten of philosophy’s most fascinating paradoxes, in which seemingly compelling reasoning leads to absurd conclusions. The following paradoxes are included: The Liar Paradox, in which a sentence says of itself that it is false. Is the sentence true or false? The Sorites Paradox, in which we imagine removing grains of sand one at a time from a heap of sand. Is there a particular grain whose removal converts the heap to a non-heap? The Puzzle of the Self-Torturer, in which a series of seemingly rational choices has us accepting a life of excruciating pain, in exchange for millions of dollars. Newcomb’s Problem, in which we seemingly maximize our expected profit by taking an unknown sum of money, rather than taking the same sum plus $1000. The Surprise Quiz Paradox, in which a professor finds that it is impossible to give a surprise quiz on any particular day of the week . . . but also that if this is so, then a surprise quiz can be given on any day. The Two Envelope Paradox, in which we are asked to choose between two indistinguishable envelopes, and it is seemingly shown that each envelope is preferable to the other. The Ravens Paradox, in which observing a purple shoe provides evidence that all ravens are black. The Shooting Room Paradox, in which a deadly game kills 90% of all who play, yet each individual’s survival turns on the flip of a fair coin. Each paradox is clearly described, common mistakes are explored, and a clear, logical solution offered. Paradox Lost will appeal to professional philosophers, students of philosophy, and all who love intellectual puzzles.

Language Lost and Found takes as its starting-point Iris Murdoch's claim that "we have suffered a general loss of concepts." By means of a thorough reading of Iris Murdoch's philosophy in the light of this difficulty, it offers a detailed examination of the problem of linguistic community and the roots of the thought that some philosophical problems arise due to our having lost the sense of our own language. But it is also a call for a radical reconsideration of how philosophy and literature relate to each other on a general level and in Murdoch's authorship in particular.