100 books like Knowledge

This is a popular, reliable, wide-ranging introduction to metaphysics by two respected philosophers. It covers topics such as personal identity, fatalism, time, God, free will and determinism, possibility and necessity, and criticisms of metaphysics itself. It asks why there is something rather than nothing, and whether distinctions between good and evil and between right and wrong have any objective reality. Ted Sider is a leader of new developments in contemporary metaphysics.

This book, given as three lectures in 1970 by a 28-year-old wunderkind, made its author one of the greatest philosophers of our era.  Just as Russell transformed the philosophy of his day by demonstrating the significance of an advanced system logic he helped to found, so Kripke transformed the philosophy descending from Russell by inventing an expressively richer version logic, and illustrating its significance. This book, more than any other,  provided the starting point for contemporary metaphysics, epistemology, philosophy of language, and philosophy of mind. It is, nevertheless, remarkably accessible.  Delivered in a delightfully informal style, it presents ideas capable of far-reaching technical elaboration in their simplest and most comprehensible form, revealing their intuitive essence. If you want to understand philosophy today, you need to read this book.

This is an accessible defence of the astonishing theory that there are infinitely many possible worlds other than our own, with just as much flesh-and-blood reality; they are systems of space and time disconnected from ours. Many of those worlds contain almost exact counterparts of you. Lewis argues that his theory is much less alien to common sense than it seems, and that it provides the best explanation of many puzzling matters, such as the distinction between what is possible and what is impossible. Although few philosophers accept Lewis’s theory, it is extraordinarily difficult to disprove. David Lewis was the most influential metaphysician of the past half-century.

If you buy a lottery ticket, it is very probable that it will lose, but you do not know that it will lose, otherwise you might as well throw it away. The book uses such simple examples to think very deeply about the nature of knowledge and the way common sense knowledge is threatened by chance. It critically assesses the idea that what we mean by the word ‘know’ depends on the context in which we are speaking, and explores the subtly different idea that whether you know something can depend on how much practical difference it makes to you. John Hawthorne is one of the most acute and perceptive of contemporary epistemologists.

Immanuel Kant is one of the most important figures in the history of philosophy – specifically regarding metaphysics – because he discovered the internal logic and organization for all of philosophical metaphysics. The book with which Kant accomplished that monumental feat is extremely difficult to read and understand. Therefore, Kant wrote an easier-to-read version, and that is the book that I am recommending: Philosophy of Material Nature. This book is highly affordable and readable.

The book that the Philosophy of Material Nature paraphrases is, of course, the Critique of Pure Reason. What all of these works show us is that philosophical metaphysics naturally divides into theological metaphysics, cosmological metaphysics, and psychological metaphysics. Kant’s achievement is standardly characterized as the articulation of philosophical metaphysics as a science. The general term for such a science is “transcendental philosophy.” Thus, the rest of the books in this recommendation list relate to… show more.

In this book, one of the great philosophers of the first half of the 20th century sketches his take on two central philosophical tasks -- explaining what kinds of things exist in reality, and how they are related, and delineating what we can know and how we know it.  In so doing, Russell illustrates the new method of logical and linguistic analysis he used in The Philosophy of Logical Atomism (1918), to lay the foundations of an epistemological and metaphysical system rivaling the great systems of the past. A key transitional figure linking the history of the subject to contemporary concerns, he raised logic and language to central subjects of philosophical study in their own right, without losing sight of their relevance for more traditional philosophical quests.

My first book is an oldie but a goodie (and is due to come out soon in a third edition). Published in 1987, this is a highly readable and accessible introduction to Spinoza’s philosophy. It includes discussion of his views on God, the human being, the passions, the life of reason, and our ultimate happiness. It also covers his political thought and his views on religion. I recommend this book to anyone approaching Spinoza for the first time. Because the Ethics is such a difficult read, it is good to have a guide like this by your side.

Continuing on the theme of how to make Spinoza accessible to non-specialists, this is an excellent study of the many dimensions of Spinoza’s moral philosophy. For a long time, most of the literature on Spinoza was devoted to his metaphysics and epistemology, essentially Parts One and Two of the Ethics. Kisner’s was one of the first books devoted to the work’s moral dimensions in Parts Three, Four, and Five --  the ethics of the Ethics, so to speak. He covers all the right ground: freedom, happiness, responsibility, benevolence, and so on, and does so in an engaging and illuminating way.

A startling finding when I was researching Elizabethan ideas about the mind was how far their attitudes to the imagination differed from ours.

We see it as a creative force to be encouraged and liberated, but for them it was dangerous, deceptive, and unruly, leading towards sinfulness and madness. Roychoudhury explains how early scientific thinking was starting to unsettle this traditional view of the imagination as reprehensible, and traces the effects of this in works including A Midsummer Night’s Dream, The Sonnets, and Macbeth.

I would add that the new commercial playhouses for which Shakespeare wrote became experimental crucibles: these were spaces where the combined imaginations of playwright, actors, and audiences created virtual realities, unleashing an exhilarating and magical sense of the powers of imagination.

In Žižek’s view, philosophy as we know it today does not well and truly begin until the late-eighteenth century, with Kant’s critical-transcendental “Copernican revolution.” The Critique of Pure Reason inaugurates this revolution. It insists on the ineliminable centrality of the structures and dynamics of minded subjectivity for the constitution of what we experience as objective reality. Moreover, on Žižek’s psychoanalytic rereading of Kant’s epoch-making 1781/1787 masterpiece, Kant anticipates, among many other things, Lacan’s idea of an internally divided subject as the ultimate unconscious condition of possibility for how we humans register and understand ourselves and our world. Moreover, the Kant of the first Critique is crucial for Žižek as the inspiration for the entire tradition of post-Kantian German idealism so central to Žižek’s own philosophical program.