The Central Questions Of Philosophy

Philosophical Questions: East and West is an anthology of source material for use in comparative courses in philosophy, religion, and the humanities. The readings--derived from the great works of the Indian, Chinese, Japanese, Islamic, and Western intellectual traditions--are presented as answers to some of the most enduring questions in philosophy. Discussions are arranged under the headings of epistemology, metaphysics, ethics, philosophy of religion, aesthetics, and the nature of human being. Each section begins with an introductory essay in which the leading questions and their responses from different traditions are presented in overview.Philosophical Questions raises the central questions of comparative philosophy and eloquently argues the need for discarding familiar cliches to make a fresh, unprejudiced study of these traditions.

The British philosopher A.J. Ayer is known for his influence on the development of analytical philosophy, spreading and developing the ideas of logical positivism following his study with the Vienna Circle in the 1920s. Ayer rejected metaphysics and theology as meaningless and emotivist, and argued for what he identified as a "criterion of verifiability" as a test of meaningful statements. In addition to being a creative and rigorous philosopher, the major books included in this collection reveal him to have been a gifted teacher.

This classic work, first published in 1912, has never been supplanted as an approachable introduction to the theory of philosophical enquiry. It gives Russell's views on such subjects as the distinction between appearance and reality, the existence and nature of matter, idealism, knowledge by acquaintance and by description, induction, truth and falsehood, the distinction between knowledge, error and probable opinion, and the limits and value of philosophical knowledge.

First Published in 1951, this outline work on the theory of knowledge and metaphysics in intended both for university students who have recently started on the subject and for any who, without having the advantage of studying it at University, wish by private reading to acquire a general idea of its nature. The book deals with all the main questions arising within the field in so far as they can be stated and discussed profitably and simply. The topics discussed include the place of reason in knowledge and life, the possibility of knowledge beyond sense-experiene, the theory of perception, the relation of body and mind, alleged philosophical implications of recent scientific doctrines, the problem of evil and the existence of God.

The essays in this book turn to the major figures and texts of the Buddhist tradition in order to expand and enrich our thinking on enduring philosophical questions. Featuring striking and generative comparisons, Philosophy's Big Questions offers readers new conceptual tools, methods, and insights for the pursuit of a good and happy life.

In What Do We Really Know? Simon Blackburn addresses the twenty most-asked philosophical questions, including 'Can machines think?', 'What is the meaning of life?', 'Is death to be feared?', 'Why be good?', 'What am I?' and 'What do we really know?' Each 3000-word essay examines a question that has eternally perplexed enquiring minds, and provides answers from history's great thinkers.

In this series of interviews and dialogues which took place between 1981 and 2003, Paul Ricoeur addresses some of the central questions of political philosophy and ethics: justice, violence, war, the environmental crisis, the question of evil, ethical and political action in the polis. Philosophical issues are brought to bear on present-day concerns and the practical realities of contemporary politics. How can the philosopher speak about politics without claiming superior insight or a higher order of knowledge? Ricoeur distinguishes three levels of society: ‘tools’ (modes of production and the accumulation of technology), ‘institutions’ (which are tied to national cultures) and ‘values’ (which claim to be universal). The philosopher’s task is to probe each of these levels and open up spaces for reflection, criticism and democratic deliberation. It is to explore the paradoxes of the political rather than invoking certainties dictated by conscience. Just as there no longer exists a grand narrative about the past, so too there is no longer any utopia capable of projecting the desired future. What remains is human creativity, which marks the source common to the institutional frameworks that are already present and the horizons that extend beyond them. The philosopher’s engagement lies in the promise to revive this source at the very moment it appears to dry up under the weight of the real. This volume of interviews and dialogues with one of the most important French philosophers of the post-war period will be of interest to anyone interested in the great political and ethical questions of our time.