Our beliefs constitute a large part of our knowledge of the world. We have beliefs about objects, about culture, about the past, and about the future. We have beliefs about other people, and we believe that they have beliefs as well. We use beliefs to predict, to explain, to create, to console, to entertain. Some of our beliefs we call theories, and we are extraordinarily creative at constructing them. Theories of quantum mechanics, evolution, and relativity are examples. But so are theories about astrology, alien abduction, guardian angels, and reincarnation.
Santayana’s Life of Reason, published in five books from 1905 to 1906, ranks as one of the greatest works in modern philosophical naturalism. Acknowledging the natural material bases of human life, Santayana traces the development of the human capacity for appreciating and cultivating the ideal. It is a capacity he exhibits as he articulates a continuity running through animal impulse, practical intelligence, and ideal harmony in reason, society, art, religion, and science. The work is an exquisitely rendered vision of human life lived sanely.
In this volume, leading philosophers of psychiatry examine psychiatric classification systems, including the Diagnostic and Statistical Manual of Mental Disorders (DSM), asking whether current systems are sufficient for effective diagnosis, treatment, and research. Doing so, they take up the question of whether mental disorders are natural kinds, grounded in something in the outside world.
Our awareness of time and temporal properties is a constant feature of conscious life. Subjective temporality structures and guides every aspect of behavior and cognition, distinguishing memory, perception, and anticipation. This milestone volume brings together research on temporality from leading scholars in philosophy, psychology, and neuroscience, defining a new field of interdisciplinary research.
In psychiatry, few question the legitimacy of asking whether a given psychiatric disorder is real; similarly, in psychology, scholars debate the reality of such theoretical entities as general intelligence, superegos, and personality traits. And yet in both disciplines, little thought is given to what is meant by the rather abstract philosophical concept of “real.” Indeed, certain psychiatric disorders have passed from real to imaginary (as in the case of multiple personality disorder) and from imaginary to real (as in the case of post-traumatic stress disorder).
A serious and good philosophical work could be written consisting entirely of jokes.”—Ludwig Wittgenstein
The good news is that this book offers an entertaining but enlightening compilation of Žižekisms. Unlike any other book by Slavoj Žižek, this compact arrangement of jokes culled from his writings provides an index to certain philosophical, political, and sexual themes that preoccupy him. Žižek’s Jokes contains the set-ups and punch lines—as well as the offenses and insults—that Žižek is famous for, all in less than 200 pages.
Traditional philosophers approached the issues of free will and moral responsibility through conceptual analysis that seldom incorporated findings from empirical science. In recent decades, however, striking developments in psychology and neuroscience have captured the attention of many moral philosophers. This volume of Moral Psychology offers essays, commentaries, and replies by leading philosophers and scientists who explain and use empirical findings from psychology and neuroscience to illuminate old and new problems regarding free will and moral responsibility.
Thinkers have been fascinated by paradox since long before Aristotle grappled with Zeno’s. In this volume in The MIT Press Essential Knowledge series, Margaret Cuonzo explores paradoxes and the strategies used to solve them. She finds that paradoxes are more than mere puzzles but can prompt new ways of thinking.
Why does reason matter, if (as many people seem to think) in the end everything comes down to blind faith or gut instinct? Why not just go with what you believe even if it contradicts the evidence? Why bother with rational explanation when name-calling, manipulation, and force are so much more effective in our current cultural and political landscape?
In our daily life, it really seems as though we have free will, that what we do from moment to moment is determined by conscious decisions that we freely make. You get up from the couch, you go for a walk, you eat chocolate ice cream. It seems that we’re in control of actions like these; if we are, then we have free will. But in recent years, some have argued that free will is an illusion. The neuroscientist (and best-selling author) Sam Harris and the late Harvard psychologist Daniel Wegner, for example, claim that certain scientific findings disprove free will.