As philosopher, historian, and teacher, John Herman Randall, Jr. is world-renowned and universally respected. In more than fifty years of study he has probed Western thought inclusively from the early Greeks, Aristotle and the Peripatetics through contemporary European and American philosophers. Currently, Professor Randall is conducting his scholarly research at the University of Padua and the Columbia-Padua Institute, a society which he helped found, devoted to the study of the Aristotelian tradition in the Renaissance. In his introduction to this volume, the editor characterizes Professor Randall's relation to the contemporary world of thought. "It can be said in truth that Randall never touched a subject-matter without making it luminous and intelligible, ...and has scorned no inquiry, no idea, no vision ever ardently pursued by men anywhere. The measure of our intellectual indebtedness to him will not soon be taken." This volume has provided the rare opportunity to present related work of several eminent scholars in different fields. Most of the essays were written to honor Professor Randall on the occasion of his 65th birthday. Using Randall's work as a point of departure, and reflecting its broad relevance, they treat subjects as diverse as religion, Greek philosophy, Kant's philosophy of science, Renaissance Aristotelianism, and British Empiricism. Included also are two tributes and memoirs—personal reminiscences of Randall's early career—and a valuable bibliography of Randall's published work.

Many contemporary Anglo-American philosophers describe themselves as naturalists. But what do they mean by that term? Popular naturalist slogans like, "there is no first philosophy" or "philosophy is continuous with the natural sciences" are far from illuminating. "Understanding Naturalism" provides a clear and readable survey of the main strands in recent naturalist thought. The origin and development of naturalist ideas in epistemology, metaphysics and semantics is explained through the works of Quine, Goldman, Kuhn, Chalmers, Papineau, Millikan and others. The most common objections to the naturalist project - that it involves a change of subject and fails to engage with "real" philosophical problems, that it is self-refuting, and that naturalism cannot deal with normative notions like truth, justification and meaning - are all discussed. "Understanding Naturalism" distinguishes two strands of naturalist thinking - the constructive and the deflationary - and explains how this distinction can invigorate naturalism and the future of philosophical research.

As philosopher, historian, and teacher, John Herman Randall, Jr. is world-renowned and universally respected. In more than fifty years of study he has probed Western thought inclusively from the early Greeks, Aristotle and the Peripatetics through contemporary European and American philosophers. Currently, Professor Randall is conducting his scholarly research at the University of Padua and the Columbia-Padua Institute, a society which he helped found, devoted to the study of the Aristotelian tradition in the Renaissance. In his introduction to this volume, the editor characterizes Professor Randall's relation to the contemporary world of thought. "It can be said in truth that Randall never touched a subject-matter without making it luminous and intelligible, ...and has scorned no inquiry, no idea, no vision ever ardently pursued by men anywhere. The measure of our intellectual indebtedness to him will not soon be taken." This volume has provided the rare opportunity to present related work of several eminent scholars in different fields. Most of the essays were written to honor Professor Randall on the occasion of his 65th birthday. Using Randall's work as a point of departure, and reflecting its broad relevance, they treat subjects as diverse as religion, Greek philosophy, Kant's philosophy of science, Renaissance Aristotelianism, and British Empiricism. Included also are two tributes and memoirs--personal reminiscences of Randall's early career--and a valuable bibliography of Randall's published work.

Two countervailing trends mark the intellectual tenor of our age – the spread of naturalistic worldviews and religious orthodoxies. Advances in biogenetics, brain research, and robotics are clearing the way for the penetration of an objective scientific self-understanding of persons into everyday life. For philosophy, this trend is associated with the challenge of scientific naturalism. At the same time, we are witnessing an unexpected revitalization of religious traditions and the politicization of religious communities across the world. From a philosophical perspective, this revival of religious energies poses the challenge of a fundamentalist critique of the principles underlying the modern Wests postmetaphysical understanding of itself. The tension between naturalism and religion is the central theme of this major new book by Jürgen Habermas. On the one hand he argues for an appropriate naturalistic understanding of cultural evolution that does justice to the normative character of the human mind. On the other hand, he calls for an appropriate interpretation of the secularizing effects of a process of social and cultural rationalization increasingly denounced by the champions of religious orthodoxies as a historical development peculiar to the West. These reflections on the enduring importance of religion and the limits of secularism under conditions of postmetaphysical reason set the scene for an extended treatment the political significance of religious tolerance and for a fresh contribution to current debates on cosmopolitanism and a constitution for international society.

Most contemporary philosophers would call themselves naturalists, yet there is little consensus on what naturalism entails. Long signifying the notion that science should inform philosophy, debates over naturalism often hinge on how broadly or narrowly the terms nature and science are defined. The founding figures of American Pragmatism—C. S. Peirce (1839–1914), William James (1842–1910), and John Dewey (1859–1952)—developed a distinctive variety of naturalism by rejecting reductive materialism and instead emphasizing social practices. Owing to this philosophical lineage, pragmatism has made original and insightful contributions to the study of religion as well as to political theory. In Pragmatism and Naturalism, distinguished scholars examine pragmatism’s distinctive form of nonreductive naturalism and consider its merits for the study of religion, democratic theory, and as a general philosophical orientation. Nancy Frankenberry, Philip Kitcher, Wayne Proudfoot, Jeffrey Stout, and others evaluate the contribution pragmatism can make to a viable naturalism, explore what distinguishes pragmatic naturalism from other naturalisms on offer, and address the pertinence of pragmatic naturalism to methodological issues in the study of religion. In parts dedicated to historical pragmatists, pragmatism in the philosophy and the study of religion, and pragmatism and democracy, they display the enduring power and contemporary relevance of pragmatic naturalism.

In The Philosophical Structure of Historical Explanation, Paul A. Roth resolves disputes persisting since the nineteenth century about the scientific status of history. He does this by showing why historical explanations must take the form of a narrative, making their logic explicit, and revealing how the rational evaluation of narrative explanation becomes possible. Roth situates narrative explanations within a naturalistic framework and develops a nonrealist (irrealist) metaphysics and epistemology of history—arguing that there exists no one fixed past, but many pasts. The book includes a novel reading of Thomas S. Kuhn’s The Structure of Scientific Revolutions, showing how it offers a narrative explanation of theory change in science. This book will be of interest to researchers in historiography, philosophy of history, philosophy of science, philosophy of social science, and epistemology.