My first two lessons as a geophysicist were confusing opposites. My supervisor told me that I must carry my investigations to professional conclusions, while the very best physicists showed me that good scientists are the most parsimonious about what they conclude. It's a battle between humility and the need to tell a story. We human beings crave a nice, neat ending, and we often only get one in fantasy, for the real world is complex. It was this insight that led me to start every story I ever wrote with at least a concept for the ending. If we are going to go anywhere with our narratives, we better first consider where that is.
I stopped and blinked at the end of the first chapter, knowing the author had touched on something brilliant. His character, Kit, asked something I never expected to read in a fantasy novel. I broke out in goose bumps as I thought to myself, where will this go? An ending is a conclusion, and both feel best when they are strong and unquestionable. So, what happens when we find a book that makes us question what is true? Not an abstract quest towards the meaning of life or epistemology, but an indictment of human dogmatism, The Dragon’s Path will make you laugh at your own desire for simple, unquestionable answers.
"Everything I look for in a fantasy." -- George R. R. Martin
All paths lead to war. . .
Marcus' hero days are behind him. He knows too well that even the smallest war still means somebody's death. When his men are impressed into a doomed army, staying out of a battle he wants no part of requires some unorthodox steps.
Cithrin is an orphan, ward of a banking house. Her job is to smuggle a nation's wealth across a war zone, hiding the gold from both sides. She knows the secret life of commerce like a second language, but…
I have immersed myself in the study of seventeenth-century philosophy for almost forty years. Over that time, I have become particularly devoted to Spinoza. This is because, first, I think he got it all pretty much right; his views on religion, on human nature, and especially on what it is to lead a good life have always struck me as correct and relevant. You can be a Spinozist today, three and a half centuries after his death, and it would make perfect sense. Second, Spinoza is endlessly fascinating. I find that every time I read him⎯and I’ve been reading and re-reading him for a long time now⎯it gets more difficult. Just when you think you know him, there are always new questions that arise and new puzzles to solve.
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.
Spinoza was one of the most influential figures of the Enlightenment, but his often obscure metaphysics makes it difficult to understand the ultimate message of his philosophy. Although he regarded freedom as the fundamental goal of his ethics and politics, his theory of freedom has not received sustained, comprehensive treatment. Spinoza holds that we attain freedom by governing ourselves according to practical principles, which express many of our deepest moral commitments. Matthew J. Kisner focuses on this theory and presents an alternative picture of the ethical project driving Spinoza's philosophical system. His study of the neglected practical philosophy provides an…
I am professor of linguistics (Emerita) at the Australian National University. I was born in Poland, but having married an Australian I have now lived for 50 years in Australia. In 2007, my daughter Mary Besemeres and I published Translating Lives: Living with Two Languages and Cultures, based on our own experience. I have three big ideas which have shaped my life’s work, and which are all related to my experience and to my thinking about that experience. As a Christian (a Catholic) I believe in the unity of the “human race”, and I am very happy to see that our discovery of “Basic Human” underlying all languages vindicates this unity.
This book takes the reader back to another speech world, that of 16th and 17th century English, albeit one on which we have some purchase through the plays of William Shakespeare. Where someone today may hedge their words with I supposeor probably,people in this time peppered their speech with expressions conveying certainty like verily and forsooth.This contrast represents the ethos of truth and faith that reigned at this time before it was replaced by a modern spirit of epistemic detachment ushered in by the British enlightenment. Yet a by my trothwas not interchangeable with a by my faith, and each chapter of the book opens the door on the specifics of an epistemic expression in 16th and 17th century English through colourful examples, cultural evidence and a statement of its meaning. I love this book.
This is a ground-breaking study in the historical semantics and pragmatics of English in the 16th and 17th centuries. It examines the meaning, use and cultural underpinnings of confident- and certain-sounding epistemic expressions, such as forsooth, by my troth and in faith, and first person epistemic phrases, such as I suppose, I ween and I think.
The work supports the hypothesis that the British Enlightenment and its attendant empiricism brought about a profound epistemic shift in the 'ways of thinking' and 'ways of speaking' in the English speaking world. In contrast to the modern ethos of empiricism and doubt, the…
I’ve been pondering philosophical questions and trying to understand my queer sexuality since childhood. While checking out The Portable Nietzsche in my high school library, the librarian warned me the philosopher was “a bad man.” Then I had to read the book, which not only taught me to become critical of all forms of authority, but also, perhaps paradoxically, empowered me to embrace my queerness. As a college and graduate student, I studied many of the American academic movements based in Continental philosophy grouped under the rubric, “theory.” When queer theory emerged in the early 1990s’, I found a place for myself. I'm convinced that we should never stop putting our identities under critique.
A foundational text of queer theory and queer literary reading practices, Epistemology of the Closet is absolutely irreplaceable.
Originally also an intervention in the AIDS crisis and in late-twentieth-century homophobia, the updated version places the original argument in historical context. The book elaborates on an influential practice later termed “closet reading,” wherein the reader analyzes homoerotic meaning that for various reasons, including censorship, legal repercussions, and social norms, the author couldn’t or wouldn’t state directly.
Sedgwick offers sharp and illuminating interpretations of such writers as Friedrich Nietzsche and Oscar Wilde. The sweep of the book extends from law, public policy, and Continental philosophy to literary study.
Since the late 1980s, queer studies and theory have become vital to the intellectual and political life of the United States. This has been due, in no small degree, to the influence of Eve Kosofsky Sedgwick's critically acclaimed "Epistemology of the Closet". Working from classic texts of European and American writers - including Melville, James, Nietzsche, Proust, and Wilde -Sedgwick analyzes a turn-of-the-century historical moment in which sexual orientation became as important a demarcation of personhood as gender had been for centuries. In her preface to this updated edition Sedgwick places the book both personally and historically, looking specifically at…
I do not read a lot of poetry, but I picked up this book thinking I'd riffle through it and read a couple poems and see what I thought.
Instead, I started at the first page, which I never do on a book of poetry.
Something very strange, otherworldly, morphic fieldly happened...
I could not put this book down!! I read every page, cover to cover, including the acknowledgments and the notes. And then I went back and read chunks of it again. This book is a revelation! It is one of the most amazing, powerful things I've ever read.
I was literally crying at some of the passages and laughing at others. What the author has done here, I still don't fully understand, but I am in awe! Awe. All I can say is....awe!
Wet Dream is an expansive book of ecological thinking for living on a wet planet on fire. Erotic and political, vibrating with pleasures, medicines, and unrest, these poems metabolize toxic logics and traverse enmeshed ecologies through the wetness that connects. A pulse of agency to the heart.
"Erin Robinsong's Wet Dream is an erotic epistemology of humors, the vital fluids linking bodies to cosmos. What does liquidity know?" - Lisa Robertson
"Wet Dream is brain lube for an insurgent language - creaturely poems that remake your body and relation to the world. I…
I began studying philosophy, both western and Asian, as a college freshman, and I never stopped. Much of my career in philosophy was devoted to building bridges between western and Buddhist traditions. The best philosophers try to make their ideas as clear as possible. But standards of clarity can differ across traditions, and this sometimes makes it difficult to present the theories and arguments of one philosophical tradition to those who think in terms of another. I have struggled with this in my own efforts at bridge-building, and I am always appreciative when I see other scholars of Buddhism achieve the sort of clarity I aim for.
Buddhist philosophers try to construct rational defenses of those claims about the nature of ourselves and the world that are central to the Buddhist project. So clarity about how we obtain knowledge is important to Buddhist thinkers. In this book Stoltz presents some of the fruits of their efforts, the epistemological theories of the tradition. What I most like about this book is the clarity with which Stoltz connects Buddhist theorizing about knowledge with trends in more recent western epistemology, bringing out both important overlaps and significant discontinuities.
Illuminating the Mind puts the field of Buddhist epistemology in conversation with contemporary debates in philosophy. Jonathan Stoltz provides readers with an introduction to epistemology within the Buddhist intellectual tradition in a manner that is accessible to those whose primary background is in the "Western" tradition of philosophy. The book examines many of the most important topics in the field of epistemology, topics that are central both to contemporary discussions of epistemology and to the classical Buddhist tradition of epistemology in India and Tibet. Among the topics discussed are Buddhist accounts of the nature of knowledge episodes, the defining conditions…
Timothy Williamson is a professor of philosophy at Oxford University and a visiting professor at Yale. He writes on metaphysics and epistemology because he doesn’t know how not to care about them. Metaphysics asks fundamental questions about what reality is and how it is structured; epistemology asks fundamental questions about what and how we can know about reality.
This is my favourite introduction to epistemology. It relates questions about knowledge and scepticism to human psychology, human knowledge to other animals’ knowledge, and the development of Western epistemology to epistemology elsewhere, such as ancient India. Amongst leading epistemologists today, Jennifer Nagel probably has the deepest understanding of relevant work in psychology.
What is knowledge? How does it differ from mere belief? Do you need to be able to justify a claim in order to count as knowing it? How can we know that the outer world is real and not a dream?
Questions like these are ancient ones, and the branch of philosophy dedicated to answering them - epistemology - has been active for thousands of years. In this thought-provoking Very Short Introduction, Jennifer Nagel considers these classic questions alongside new puzzles arising from recent discoveries about humanity, language, and the mind. Nagel explains the formation of major historical theories of…
As a lifelong student with what I sometimes call “a multidisciplinary disorder,” I have been intrigued both about “the outer world,” or the “external environment of life on planet Earth, and “the mind that knows the world.” Hence, as a teenager in New York City, I read voraciously books in philosophy, history, and the social and natural sciences to learn what “great minds” have thought about “the world.” Much later, as an “academic” researcher and writer, I scoured the shelves of university libraries to examine what I considered the strengths and weaknesses of the academic disciplines that addressed our “knowledge of the world,” and their applications for “changing the world for the better.” My book The World as Idea is the first volume of a projected trilogy modestly entitled The Fate of This World and The Future of Humanity. I’m now working on the second volume, The Reality of This World.
Kant is one the most important, and many, including myself, would argue the most seminal thinkers in the Western intellectual tradition.
His epistemological and metaphysical masterpiece, The Critique of Pure Reason, has had the single greatest impact on my own thinking about how we think and know “the world,” both in its “inner” and “outer” dimensions.
The Critique of Pure Reason (1781) is one of the most influential works in the history of philosophy. It is also referred to as Kant's "First Critique", being followed by the Critique of Practical Reason (1788) and the Critique of Judgment (1790). In the preface to the first edition Kant explains what he means by a critique of pure reason: "I do not mean by this a critique of books and systems, but of the faculty of reason in general, in respect of all knowledge after which it may strive independently of all experience." “There is no single philosopher of…
I am currently a Professor of Sociology at George Mason University, a Research I Institution, and have now published 9 books. Until I wrote the book Christianity and Sociological Theory, I was a traditional sociologist, one who abided by the tenet of the discipline to profess neutrality in one’s scholarly work. My book, The Not So Outrageous Idea of a Christian Sociology, is not only my most controversial book, given its criticism of contemporary sociology, but also my most personal book.
Since the recent passing of Peter Berger, Christian Smith is arguably the most well-known and influential sociologist working in the field of religion.
In this book, Smith lays the groundwork for his vision of what it means to be a person, something so often overlooked in the social sciences. Smith claims that humans have a particular set of capacities and proclivities that distinguish them from animals. Despite the vast differences in humanity across cultures and historical eras, Smith offers the possibility that human beings have a universal human personhood. Humans, who, though part of the animal kingdom, are spiritual beings that have a moral and spiritual dimension.
This is something that I have been struggling with for years, and Smith simplified it.
What kind of animals are human beings? And how do our visions of the human shape our theories of social action and institutions? In Moral, Believing Animals, Christian Smith advances a creative theory of human persons and culture that offers innovative, challenging answers to these and other fundamental questions in sociological, cultural, and religious theory.
Smith suggests that human beings have a peculiar set of capacities and proclivities that distinguishes them significantly from other animals on this planet. Despite the vast differences in humanity between cultures and across history, no matter how differently people narrate their lives and histories, there…
I am an English professor, and for the past decade I’ve focused my attention on the fiction that is money. I’ve also been a magazine writer for many years and came to money by a circuitous route – through writing about food, which led to writing about global hunger, which in turn led to writing about how food gets its price, which finally and lastly led me to the strange ways of Wall Street – options, futures, and the idea that money can be manipulated into a story, a narrative, or as we say in English departments, a plot.
This is one of those lost academic works of genius of the 1950s, in which Burke, an English Professor, uses the idea of “grammar” to explain the motivations of characters in dramatic situations. This book inspired me to write about money as a quite literal “plot”—a way people tell stories about themselves and the universe.
Mr. Burke contributes an introductory and summarizing remark, "What is involved, when we say what people are doing and why they are doing it? An answer to that question is the subject of this book. The book is concerned with the basic forms of through which, in accordance with the nature of the world as all men necessarily experience it, are exemplified in the attributing of motives. These forms of though can be embodied profoundly or trivially, truthfully or falsely. They are equally present in systematically elaborated or metaphysical structures, in legal judgements, in poetry and fiction, in political and…
