The old-fashioned storyteller in today's setting is how I would like to be known best as an author. My self-coined genre is called Human Relationships, under which I aim to write engrossing stories with profound meanings that could possibly change your life. The wordings are simple, some have the ethnic charm to it that helps to transport you into the setting especially created for you. There are lessons behind lessons, stories behind stories, plots after plots. A simple life that began in the small villages of Bassi and Nagri in Rajasthan, unfolds into a labyrinth of twists and turns, spreading its wings all the way to New Delhi, the capital of India.

A collection of my poems, written over the years. Poems to touch your heart feel the Love, feel the goodness of being in Love, being Loved. Love the four letter word, which makes the world go round, each one of us have experienced it at some point of life. These poems dedicated to LOVE, Self Love, the feeling that beautifies LIFE.

The research for this work was undertaken during my tenure of a Senior Tutor ship in the Faculty of Arts and Music at the University of Otago (1983-85). Versions of some of the chapters herein have already been accepted for publication in the form of journal articles in Philosophy, Philosophy East and West, Sophia, and Religious Studies. My thanks to the editors and publishers concerned for permission to reuse this material. A number of people have assisted me in various ways. My greatest debt is to Graham Oddie, who supervised my doctoral research in this area and with whom I have had the benefit of innumerable discussions on these and other philosophical matters. I am very grateful for all I have learned from him. I would also like to thank: Bob Durrant for commenting helpfully on Chapter 2; the late Jim Harvie, both for his valuable suggestions (particularly regarding the material of Chapter 4) and for his encouraging enthusiasm for the whole project; George Hughes for his extensive comments on the whole work; and (for various points of detail) Alan Musgrave, Charles Pigden and Bryan Wilson. Despite much good advice, however, I have some times preferred to go my own way, recalling Blake's proverb: "If the fool would persist in his folly he would become wise. " With regard to the typing of the manuscript I am indebted to the word-processor wizardry of Jane Tannahill and Christine Colbert.

The Mahabharata, an ancient and vast Sanskrit poem, is a remarkable collection of epics, legends, romances, theology, and ethical and metaphysical doctrine. The core of this great work is the epic struggle between five heroic brothers, the Pandavas, and their one hundred contentious cousins for rule of the land. This is the third volume of van Buitenen's acclaimed translation of the definitive Poona edition of the text. Book 4, The Book of Virata, begins as a burlesque, but the mood soon darkens amid molestation, raids, and Arjuna's battle with the principal heroes of the enemy. Book 5, The Book of the Effort, relates the attempts of the Pandavas to negotiate the return of their patrimony. They are refused so much as a "pinprick of land," and both parties finally march to battle.

This is a collection of previously unpublished essays written by leading philosophers about God's relation to time. The essays have been selected to represent current debates between those who believe God to be atemporal and those who do not.

In this book, Bryan Wesley Hall breaks new ground in Kant scholarship, exploring the gap in Kant’s Critical philosophy in relation to his post-Critical work by turning to Kant’s final, unpublished work, the so-called Opus Postumum. Although Kant considered this project to be the "keystone" of his philosophical efforts, it has been largely neglected by scholars. Hall argues that only by understanding the Opus Postumum can we fully comprehend both Kant’s mature view as well as his Critical project. In letters from 1798, Kant claims to have discovered a "gap" in the Critical philosophy that requires effecting a "transition from the metaphysical foundations of natural science to physics"; unfortunately, Kant does not make clear exactly what this gap is or how the transition is supposed to fill the gap. To resolve these issues, Hall draws on the Opus Postumum, arguing that Kant’s transition project can solve certain perennial problems with the Critical philosophy. This volume provides a powerful alternative to all current interpretations of the Opus Postumum, arguing that Kant’s transition project is best seen as the post-Critical culmination of his Critical philosophy. Hall carefully examines the deep connections between the Opus Postumum and the view Kant develops in the Critique of Pure Reason, to suggest that properly understanding the post-Critical Kant will significantly revise our view of Kant’s Critical period.

McTaggart’s argument for the unreality of time, first published in 1908, set the agenda for 20th-century philosophy of time. Yet there is very little agreement on what it actually says—nobody agrees with the conclusion, but still everybody finds something important in it. This book presents the first critical overview of the last century of debate on what is popularly called "McTaggart’s Paradox". Scholars have long assumed that McTaggart’s argument stands alone and does not rely on any contentious ontological principles. The author demonstrates that these assumptions are incorrect—McTaggart himself explicitly claimed his argument to be dependent on the ontological principles that form the basis of his idealist metaphysics. The result is that scholars have proceeded to understand the argument on the basis of their own metaphysical assumptions, duly arriving at very different interpretations. This book offers an alternative reading of McTaggart’s argument, and at the same time explains why other commentators arrive at their mutually incompatible interpretations. It will be of interest to students and scholars with an interest in the philosophy of time and other areas of contemporary metaphysics.

Norman Kretzmann expounds and criticizes Aquinas's theology of creation, which is natural' (or philosophical) in that Aquinas developed it without depending on the data of Scripture. Because of the special importance of intellective creatures like us, Aquinas's account of the divine origin and organization of the universe includes essential ingredients of his philosophy of mind. The Metaphysics of Creation is a continuation of the project Kretzmann began inThe Metaphysics of Theism; as before, he not only explains Aquinas's natural theology, but advocates it as the best available to us.

Kant’s Inferentialism draws on a wide range of sources to present a reading of Kant’s theory of mental representation as a direct response to the challenges issued by Hume in A Treatise of Human Nature. Kant rejects the conclusions that Hume draws on the grounds that these are predicated on Hume’s theory of mental representation, which Kant refutes by presenting objections to Hume’s treatment of representations of complex states of affairs and the nature of judgment. In its place, Kant combines an account of concepts as rules of inference with a detailed account of perception and of the self as the locus of conceptual norms to form a complete theory of human experience as an essentially rule-governed enterprise aimed at producing a representation of the world as a system of objects necessarily connected to one another via causal laws. This interpretation of the historical dialectic enriches our understanding of both Hume and Kant and brings to bear Kant’s insights into mental representation on contemporary debates in philosophy of mind. Kant’s version of inferentialism is both resistant to objections to contemporary accounts that cast these as forms of linguistic idealism, and serves as a remedy to misplaced Humean scientism about representation.