Here are 100 books that How the Cold War Transformed Philosophy of Science fans have personally recommended if you like
How the Cold War Transformed Philosophy of Science.
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I am a philosophy post-doc at Unesp and a poet who has always felt that politics is not the exclusive business of politicians; that violence is not the exclusive business of warfare or of “vulgar” people, say, drunkards in bars. Violence, I have felt while doing philosophy in the USA, Brazil, Germany, and France, is likewise expressed by well-educated and apparently “peaceful” philosophers who are engaged in implicit politics and practice “subtle” violence. To handle the relation between politics and metaphysics is to do justice to this feeling. The Politics of Metaphysics, I hope, does that. I believe that though more tacitly, the same is done by this list’s books.
What I love about this book is the fact that it indicates that an apparently apolitical metaphilosophical assumption agrees with an upfront right-wing policy.
The assumption is that when tackling disputes in metaphysics, philosophers should aim to achieve consensus. The policy is that of pressing one to respect the allegedly rationally undeniable standards of a “herd,” as Nietzsche puts it. While problematizing this view, Nietzsche argues that libertarian tendencies of expressing one’s uniqueness are more valuable than more egalitarian tendencies of following herds; to provoke dissensus would then be more valuable than to reach consensus.
This stance has influenced me, even though while problematizing Nietzsche’s works through Carnap’s (and vice-versa), I claim that libertarian and egalitarian tendencies are equally valuable so that one should aim for a balance between them.
Unabridged English value reproduction of Beyond Good And Evilby Friedrich Nietzsche and translated by Helen Zimmern. This philosophical classic is a must read because of its fearless approach to how knowledge is formed.
Beyond Good And Evil asks, is truth absolute? Do humans invent ways to fortify already held views or truly seek the truth? Are the powerful more ‘right’ than the weak? Or is Nietzsche writing down page after page to hear himself talk?
Let the reader decide in this slim volume with full text and footnotes, produced at an affordable price.
I am a philosophy post-doc at Unesp and a poet who has always felt that politics is not the exclusive business of politicians; that violence is not the exclusive business of warfare or of “vulgar” people, say, drunkards in bars. Violence, I have felt while doing philosophy in the USA, Brazil, Germany, and France, is likewise expressed by well-educated and apparently “peaceful” philosophers who are engaged in implicit politics and practice “subtle” violence. To handle the relation between politics and metaphysics is to do justice to this feeling. The Politics of Metaphysics, I hope, does that. I believe that though more tacitly, the same is done by this list’s books.
This book strikes me as being a very lovely one. Despite countless right-wing readings, Cardenal indicates that the Gospels can be persuasively read as providing evidence that Christian metaphysics may reinforce left-wing practices of liberation (and vice-versa)
Besides, this book renovates Plato’s dialogues; it considers all sorts of stances from interlocutors who have not been usually taken to be legitimate philosophical peers: namely, the campesinos (peasants) who got together with Cardenal every Sunday to discuss the Gospels in Solentiname, a remote archipelago in Lake Nicaragua whose population is around 1000 persons.
I also love the fact that this book manages to do philosophy through poetic means (and vice-versa) while indicating the importance of utopic views for those who can no longer bear an actual and supposedly unavoidable situation.
In Solentiname, a remote archipelago in Lake Nicaragua, the people gathered each Sunday to reflect together on the Gospel reading. From recordings of their dialogue, this extraordinary document of faith in the midst of struggle was composed. First published in four volumes, The Gospel in Solentiname was immediately acclaimed as a classic of liberation theology—a radical reading of the good news of Jesus from the perspective of the poor and the oppressed. (It was also banned by the Somoza dictatorship.)
Forty years later The Gospel in Solentiname retains its freshness and power. Though times may have changed, the message of…
I am a philosophy post-doc at Unesp and a poet who has always felt that politics is not the exclusive business of politicians; that violence is not the exclusive business of warfare or of “vulgar” people, say, drunkards in bars. Violence, I have felt while doing philosophy in the USA, Brazil, Germany, and France, is likewise expressed by well-educated and apparently “peaceful” philosophers who are engaged in implicit politics and practice “subtle” violence. To handle the relation between politics and metaphysics is to do justice to this feeling. The Politics of Metaphysics, I hope, does that. I believe that though more tacitly, the same is done by this list’s books.
I love this book because it problematizes a popular assumption among contemporary Anglo-American authors who like to call themselves “analytic philosophers” and who only care to acknowledge the existence of a few past philosophers, e.g., Russell and Ryle. The assumption is that philosophers, such as the latter two, tackled in an apolitical “noble” fashion metaphysical matters.
Akehurst, by his turn, indicates how the likes of Russell and Ryle aligned themselves with a right-wing British policy whose “vulgar” propaganda is echoed throughout works published by British philosophers in the first half of the 20th century.
Also, I appreciate Akehurst’s way of showing that while contributing to the creation of the so-called “analytic-continental gap,” this attitude helped to naturalize the attribution of the shortness of logos to German philosophers like Hegel, Marx, and Nietzsche.
British Analytic Philosophy in the Twentieth Century examines three generations of analytic philosophers, who between them founded the modern discipline of analytic philosophy in Britain. The book explores how philosophers such as Bertrand Russell, A.J. Ayer, Gilbert Ryle and Isaiah Berlin believed in a link between German aggression in the twentieth century and the nineteenth-century philosophy of Hegel and Nietzsche. Thomas L. Akehurst thus identifies in this political critique of continental philosophy the origins of the hugely significant faultline between analytic and continental thought, an aspect of twentieth-century philosophy that is still poorly understood. The book also uncovers a tripartite…
I am a philosophy post-doc at Unesp and a poet who has always felt that politics is not the exclusive business of politicians; that violence is not the exclusive business of warfare or of “vulgar” people, say, drunkards in bars. Violence, I have felt while doing philosophy in the USA, Brazil, Germany, and France, is likewise expressed by well-educated and apparently “peaceful” philosophers who are engaged in implicit politics and practice “subtle” violence. To handle the relation between politics and metaphysics is to do justice to this feeling. The Politics of Metaphysics, I hope, does that. I believe that though more tacitly, the same is done by this list’s books.
Dussel does what Latin American philosophers allegedly should not do. That is what I love about this book.
Whereas Latin American philosophers allegedly should take for granted assumptions from supposedly “enlightened” philosophers who have worked in the Global North, Dussel rejects such assumptions, say, the one that philosophers should never talk about imperialism as if this political issue were philosophically irrelevant.
Whereas Latin American philosophers allegedly should only tackle disputes in metaphysics raised by philosophers from the Global North, Dussel articulates disputes these likes usually ignore, e.g., the dispute on how or under which conditions a liberation could exist.
Whereas Latin American philosophers allegedly should import Northern right-wing policies of depoliticization, Dussel politicizes philosophy in a left-wing vein while opposing the war-driven attitudes of the likes of Henry Kissinger.
Argentinean philosopher, theologian, and historian Enrique Dussel understands the present international order as divided into the culture of the center -- by which he means the ruling elite of Europe, North America, and Russia -- and the peoples of the periphery -- by which he means the populations of Latin America, Africa, and part of Asia, and the oppressed classes (including women and children) throughout the world. In 'Philosophy of Liberation,' he presents a profound analysis of the alienation of peripheral peoples resulting from the imperialism of the center for more than five centuries. Dussel's aim is to demonstrate that…
I’ve always had equally balanced interests in the arts/humanities and the natural sciences. I started as a physics major in college but added a second major in philosophy after encountering the evolutionary theories of Hegel, Bergson, Alexander, Whitehead, and Teilhard de Chardin. This interest continued in graduate school at Northwestern, where my first year coincided with the arrival of Prof. Errol E. Harris, who had a similar focus and would direct my doctoral dissertation in philosophy, whose title was From Ontology to Praxis: A Metaphilosophical Inquiry into Two Philosophical Paradigms. One of the “paradigms” was reductionist; the other was emergentist.
Clayton and Davies selected the diverse essays by various experts in this area of research to show the relevance of the emergentist paradigm to diverse areas of inquiry–including quantum physics, astronomy, cell biology, and primatology.
These lines of inquiry converge on the more provocative question of the emergence of consciousness from the brain...with an added discussion of the relevance of theological questions, including the relation between God and the world.
The thirteen essays of this study are divided into four broad areas: (1) The Physical Sciences, (2) The Biological Sciences, (3) Consciousness and Emergence, and (4) Religion and Emergence. Contributing authors include Jaegwon Kim, David J. Chalmers, and Arthur Peacocke. Here again, my perspective on this subject was broadened by the diversity of these treatments.
Much of the modern period was dominated by a `reductionist' theory of science. On this view, to explain any event in the world is to reduce it down to fundamental particles, laws, and forces. In recent years reductionism has been dramatically challenged by a radically new paradigm called `emergence'. According to this new theory, natural history reveals the continuous emergence of novel phenomena: new structures and new organisms with new causal powers. Consciousness is yet one more emergent level in the natural hierarchy. Many theologians and religious scholars believe that this new paradigm may offer new insights into the nature…
Somehow, electrical impulses shoot through our brains to generate a surround sound, 3D-movie experience of the world. How on earth is this possible? When I was a college student, this question burrowed into my brain and wouldn’t get out. So I decided to make a living thinking about it. Now it’s 20 years later, I’m a philosophy professor at Yale-NUS College, and I still don’t know the answer!
What if consciousness isn't explained from the bottom up by little bits of matter that assemble into our brains? What if consciousness is instead explained from the top down by the universe as a whole?
That's the guiding idea of Philip Goff's book, which examines consciousness through the lens of an exciting recent idea: that reality itself is an integrated whole. What impresses me most about this book are Goff’s insights about the nature of consciousness and our introspective access to it.
A core philosophical project is the attempt to uncover the fundamental nature of reality, the limited set of facts upon which all other facts depend. Perhaps the most popular theory of fundamental reality in contemporary analytic philosophy is physicalism, the view that the world is fundamentally physical in nature. The first half of this book argues that physicalist views cannot account for the evident reality of conscious experience, and hence that physicalism cannot be true. Unusually for an opponent of physicalism, Goff argues that there are big problems with the most well-known arguments against physicalism-Chalmers' zombie conceivability argument and Jackson's…
Having majored in both philosophy and physics as an undergraduate, I specialized in the philosophy of science in graduate school–with a focus on the possibility of a “logic of scientific discovery.” Most philosophers of science have been skeptical about such a sub-discipline, restricting their theories of scientific method to the justification of already-formulated hypotheses. Others (including myself) have held that there is also a logic to the generation of hypotheses.
Hume’s skeptical arguments regarding the justification of induction are taken as a point of departure, followed by a consideration of a variety of traditional and contemporary ways of dealing with this problem.
The author then sets forth his own criteria of adequacy for interpretations of probability. Utilizing these criteria, he analyzes contemporary theories of probability, as well as the older classical and subjective interpretations.
After its publication in 1967, The Foundations of Scientific Inference taught a generation of students and researchers about the problem of induction, the interpretation of probability, and confirmation theory. Fifty years later, Wesley C. Salmon's book remains one of the clearest introductions to these fundamental problems in the philosophy of science. This anniversary edition of Salmon's foundational work features a detailed introduction by Christopher Hitchcock, which examines the book's origins, influences, and major themes, its impact and enduring effects, the disputes it raised, and its place in current studies, revisiting Salmon's ideas for a new audience of philosophers, historians, scientists,…
I’m a geoscientist and writer, and ever since my childhood explorations of the ponds, creeks, cliffs and forests of my native Ontario I’ve been fascinated with the natural world. During my PhD studies and subsequent academic career I’ve been fortunate to experience the thrill of experiment and discovery, and I’m passionate about communicating the wonders of science to others. I try to do that in my own books. Those I’ve recommended here, in my opinion, do it superbly.
This book is a collection of essays, letters, and lectures about the intrinsic value, importance, and beauty of science by one of its most talented and passionate communicators. Dawkins’s clear and often witty treatment of complex scientific issues is a breath of fresh air in this time of misinformation and ‘fake news.’ He writes primarily about biology, his own specialty, but ranges widely from ecology to evolution to genetics and even life beyond planet earth. Throughout, his incisive prose conveys the thrill and wonder of scientific discovery.
Richard Dawkins - author of The Selfish Gene, The Blind Watchmaker, and The God Delusion - is one of science's greatest communicators. This anthology of more than forty pieces is a kaleidoscopic argument for the power and the glory of science.
Breathtaking, brilliant and passionate, these essays, journalism, lectures and letters make an unanswerable case for the wonder of scientific discovery and its power to stir the imagination; for the practical necessity of scientific endeavour to society; and for the importance of the scientific way of thinking - particularly in today's 'post-truth' world.
I’ve always had equally balanced interests in the arts/humanities and the natural sciences. I started as a physics major in college but added a second major in philosophy after encountering the evolutionary theories of Hegel, Bergson, Alexander, Whitehead, and Teilhard de Chardin. This interest continued in graduate school at Northwestern, where my first year coincided with the arrival of Prof. Errol E. Harris, who had a similar focus and would direct my doctoral dissertation in philosophy, whose title was From Ontology to Praxis: A Metaphilosophical Inquiry into Two Philosophical Paradigms. One of the “paradigms” was reductionist; the other was emergentist.
This is a collection of twenty-four essays by thirty-six prominent researchers, demonstrating how important this topic has become for both scientific and philosophical research. In 2016 (after I had published ESSENTIAL DIFFERENCE: Toward a Metaphysics of Emergence [2012], where I discuss Paul Humphreys’ view on pp. 231-2), he published EMERGENCE: A Philosophical Account, Oxford University Press, New York.
What I find especially significant in this more recent (and more challenging) work is that, in effect, emergence theory has developed into both a metascience and a metaphilosophy–as is evident in Humphreys’ Chapters 2, “Ontological Emergence” and 5, “Conceptual Emergence,” as well as Chapters 6, “Philosophical Topics Related to Emergence,” and 7, “Scientific Topics Related to Emergence.” This parallels very closely my own perspective on both scientific and philosophical conceptions of emergence.
Contemporary classics on the the major approaches to emergence found in contemporary philosophy and science, with chapters by such prominent scholars as John Searle, Stephen Weinberg, William Wimsatt, Thomas Schelling, Jaegwon Kim, Daniel Dennett, Herbert Simon, Stephen Wolfram, Jerry Fodor, Philip Anderson, David Chalmers, and others.
Emergence, largely ignored just thirty years ago, has become one of the liveliest areas of research in both philosophy and science. Fueled by advances in complexity theory, artificial life, physics, psychology, sociology, and biology and by the parallel development of new conceptual tools in philosophy, the idea of emergence offers a way to understand…
A childhood friend says that I am the only person he knows who grew up to be exactly what he said he wanted to become. But he is mistaken because I was born a scientist. I have no memories when I was not thinking about science, learning it, doing it, teaching it, trying to improve it, pondering it, or sharing it with others. Over my life and career as a scientist, I have been further fulfilled by undergirding my scientific work with reflection and introspection through reading the history, philosophy, and practice of science revealed and disclosed in books like the five I recommend here. Enjoy them as I have!
Once I finished reading Kuhn’s Structure of Scientific Revolutions, it wasn’t long before I learned that he had followed it up with a collection of deeper analyses in the realm of the philosophy of science.
His sequel book took me deeper into the minds and conflicts of noted greats of science whose scientific contributions’ acceptance is now taken for granted by most. Yet, in their own day, they, too, often had to contend with the tension of science’s and scientists’ history of preferring what consensus had ordained as settled knowledge instead of welcoming new insights and discoveries.
"Kuhn has the unmistakable address of a man, who, so far from wanting to score points, is anxious above all else to get at the truth of matters."-Sir Peter Medawar, Nature
