The music of the Greek-born composer, Iannis Xenakis, has been called brutal and violent. He first studied as an architect, but then turned to composition and put to musical use his knowledge of higher mathematics. In these conversations he talks about his life and music.

Major figures of twentieth-century philosophy were enthralled by the revolution in formal logic, and many of their arguments are based on novel mathematical discoveries. Hilary Putnam claimed that the Löwenheim-Skølem theorem refutes the existence of an objective, observer-independent world; Bas van Fraassen claimed that arguments against empiricism in philosophy of science are ineffective against a semantic approach to scientific theories; W. v. O. Quine claimed that the distinction between analytic and synthetic truths is trivialized by the fact that any theory can be reduced to one in which all truths are analytic. This book dissects these and other arguments through in-depth investigation of the mathematical facts undergirding them. It presents a systematic, mathematically rigorous account of the key notions arising from such debates, including theory, equivalence, translation, reduction, and model. The result is a far-reaching reconceptualization of the role of formal methods in answering philosophical questions.

Actuality and potentiality, substantial form and prime matter, efficient causality and teleology are among the fundamental concepts of Aristotelian philosophy of nature. Aristotle's Revenge argues that these concepts are not only compatible with modern science, but are implicitly presupposed by modern science.

Among the many topics covered are:

- The metaphysical presuppositions of scientific method
- The status of scientific realism
- The metaphysics of space and time
- The metaphysics of quantum mechanics
- Reductionism in chemistry and biology
- The metaphysics of evolution
- Neuroscientific reductionism

The book interacts heavily with the literature on these issues in contemporary analytic metaphysics and philosophy of science, so as to bring contemporary philosophy and science into dialogue with the Aristotelian tradition.

The second volume of The Passenger, Stella Maris is an intimate portrait of grief and longing, as a young woman in a psychiatric facility seeks to understand her own existence.

1972, BLACK RIVER FALLS, Alicia Western, twenty years old, with forty thousand dollars in a plastic bag, admits herself to the hospital. A doctoral candidate in mathematics at the University of Chicago, Alicia has been diagnosed with paranoid schizophrenia, and she does not want to talk about her brother, Bobby. Instead, she contemplates the nature of madness, the human insistence on one common experience of the world; she recalls a childhood where, by the age of seven, her own grandmother feared for her; she surveys the intersection of physics and philosophy; and she introduces her cohorts, her chimeras, the hallucinations that only she can see. All the while, she grieves for Bobby, not quite dead, not quite hers. Told entirely through the transcripts of Alicia’s psychiatric sessions, Stella Maris is a searching, rigorous, intellectually challenging coda to The Passenger, a philosophical inquiry that questions our notions of God, truth, and existence.

This book presents an expanded edition of the author's exploration of the nature and limits of thought. Embracing contradiction and challenging traditional logic, the book engages with issues across philosophical borders, from the historical to the modern, from Eastern to Western, and from the continental to the analytic. This edition of the text includes new chapters on European and Indian philosophy, and reflections on responses to the previous edition of the book.

Praise for previous "a splendid tour de force , one which should be read by every philosopher..."-- Philosophical Quarterly
"[H]ighly entertaining and provocative...an engaging and instructive tour through some of the most perplexing features of our own conceptual finitude..."-- TLS

In this newly revised book On Sonic Art , Trevor Wishart takes a wide-ranging look at the new developments in music-making and musical aesthetics made possible by the advent of the computer and digital information processing. His emphasis is on musical rather than technical matters. Beginning with a critical analysis of the assumptions underlying the Western musical tradition and the traditional acoustic theories of Pythagoras and Helmholtz, he goes on to look in detail at such topics as the musical organization of complex sound-objects, using and manipulating representational sounds and the various dimensions of human and non-human utterance. In so doing, he seeks to learn lessons from areas (poetry and sound-poetry, film, sound effects and animal communication) not traditionally associated with the field of music.

Murti, T.R.V. The Central Philosophy of Buddhism. A Study of the Madhyamika System. Fourth Impression. London, George Allen and Unwin Ltd., 1974. 14 cm x 16 cm. XIII, 372 pages. Original Hardcover with dustjacket. Very good condition with only minor signs of external wear on edge. Few minor spots on the edge. From the library of philosopher Graham Parkes, with his name on the front free endpaper. Includes for example the following essays: Origin and Development of the Madhyamika Philosophy / The Two Traditions in Indian Philosophy / The 'Silence' of the Buddha and the Beginning of the Dialectic / Development in the Atma-tradition / The Madhyamika and some Western Dialectical Systems / Kant and the Madhyamika / The Hegelian and the Madhyamika Dialectic / Bradley and the Madhyamika / Sunyata is Absolutism, not Nihilism or Positivism etc etc

One of the world's preeminent cultural anthropologists leaves a last work that fundamentally reconfigures how we study most other cultures

From the perspective of Western modernity, humanity inhabits a disenchanted cosmos. Gods, spirits, and ancestors have left us for a transcendent beyond, no longer living in our midst and being involved in all matters of everyday life from the trivial to the dire. Yet the vast majority of cultures throughout human history treat spirits as very real persons, members of a cosmic society who interact with humans and control their fate. In most cultures, even today, people are but a small part of an enchanted universe misconstrued by the transcendent categories of "religion" and the "supernatural." The New Science of the Enchanted Universe shows how anthropologists and other social scientists must rethink these cultures of immanence and study them by their own lights.

In this, his last, revelatory book, Marshall Sahlins announces a new method and sets an exciting agenda for the field. He takes readers around the world, from Inuit of the Arctic Circle to pastoral Dinka of East Africa, from Arawet� swidden gardeners of Amazonia to Trobriand Island horticulturalists. In the process, Sahlins sheds new light on classical and contemporary ethnographies that describe these cultures of immanence and reveals how even the apparently mundane, all-too-human spheres of "economics" and "politics" emerge as people negotiate with, and ultimately usurp, the powers of the gods.

The New Science of the Enchanted Universe offers a road map for a new practice of anthropology that takes seriously the enchanted universe and its transformations from ancient Mesopotamia to contemporary America.

The Perennial Philosophy is defined by its author as "The metaphysic that recognizes a divine Reality substantial to the world of things and lives and minds." With great wit and stunning intellect, Aldous Huxley examines the spiritual beliefs of various religious traditions and explains them in terms that are personally meaningful.

An inspired gathering of religious writings that reveals the "divine reality" common to all faiths, collected by Aldous Huxley

"The Perennial Philosophy," Aldous Huxley writes, "may be found among the traditional lore of peoples in every region of the world, and in its fully developed forms it has a place in every one of the higher religions."

With great wit and stunning intellect—drawing on a diverse array of faiths, including Zen Buddhism, Hinduism, Taoism, Christian mysticism, and Islam—Huxley examines the spiritual beliefs of various religious traditions and explains how they are united by a common human yearning to experience the divine. The Perennial Philosophy includes selections from Meister Eckhart, Rumi, and Lao Tzu, as well as the Bhagavad Gita, Tibetan Book of the Dead, Diamond Sutra, and Upanishads, among many others.

Advaita Vedānta is the most important philosophical system in India. It involves a discipline of spiritual experience as well as a technical philosophy, and since the time of Samkara in the ninth century some of the greatest intellects in India have contributed to its development.

In his reconstruction of Advaita Vedānta, Eliot Deutsch has lifted the system out of its historical/cultural context and has concentrated attention on those ideas which have enduring philosophical value. He has sought to formulate systematically one's understanding of what is of universal philosophical interest in Vedantic thought. Professor Deutsch's work covers the basic metaphysical, epistemological, and ethical ideas of Vedānta.

Students and scholars of Western as well as of Indian philosophy will be interested in the lucid, organized manner in which the material is presented and in the fresh interpretations given. The book is written in a critical rather than simply "pious" spirit and should thus also be of interest to anyone interested in deepening his or her appreciation and understanding of the richness of Indian thought.

In the spring of 1957, when he was eighty-one years old, C. G. Jung undertook the telling of his life story. At regular intervals he had conversations with his colleague and friend Aniela Jaffé, and collaborated with her in the preparation of the text based on these talks. On occasion, he was moved to write entire chapters of the book in his own hand, and he continued to work on the final stages of the manuscript until shortly before his death on June 6, 1961.This edition of Memories, Dreams, Reflections includes Jung's VII Sermones ad Mortuos. It is a fully corrected edition. From the Trade Paperback edition.

Offering a philosophical introduction to set theory, this book interweaves a presentation of the technical material with a philosophical critique. At every stage, it discusses the reasons that can be offered for believing it to be true. It is designed as a key text for philosophy, mathematical logic, and computer science.

The Indian philosopher Acharya Nagarjuna (c. 150-250 CE) was the founder of the Madhyamaka (Middle Path) school of Mahayana Buddhism and arguably the most influential Buddhist thinker after Buddha himself. Indeed, in the Tibetan and East Asian traditions, Nagarjuna is often referred to as the 'second Buddha.' His primary contribution to Buddhist thought lies is in the further development of the concept of sunyata or 'emptiness.' For Nagarjuna, all phenomena are without any svabhaba, literally 'own-nature' or 'self-nature', and thus without any underlying essence. In this book, Jan Westerhoff offers a systematic account of Nagarjuna's philosophical position. He reads Nagarjuna in his own philosophical context, but he does not hesitate to show that the issues of Indian and Tibetan Buddhist philosophy have at least family resemblances to issues in European philosophy.

This collection of fifteen research papers explores the implications of chaos and complexity in physical, chemical, and biological systems for philosophical and theological issues regarding God's action in the world. It resulted from the second of five international research conferences being co-sponsored by the Vatican Observatory, Rome, and the Center for Theology and the Natural Sciences, Berkeley. The overarching goal is to contribute to constructive theology as it engages current research in the natural sciences and to investigate the philosophical and theological elements in ongoing theoretical research in the natural sciences.

This collection of twenty-two research papers explores the creative interaction between evolutionary and molecular biology, philosophy, and theology. It is the result of the third of five international research conferences co-sponsored by the Vatican Observatory, Rome and the Center for Theology and the Natural Sciences, Berkeley. The overarching goal of these conferences is to support the engagement of constructive theology with the natural sciences and to investigate the philosophical and theological elements in ongoing theoretical research in the natural sciences. Contributors are Robert John Russell, George V. Coyne, S.J., Francisco J. Ayala, Camilo J. Cela-Conde, Julian Chela-Flores, Wesley J. Wildman, Paul Davies, William R. Stoeger, S.J., Charles Birch, George F. R. Ellis, Anne M. Clifford, Willem B. Drees, Philip Hefner, Arthur Peacocke, Denis Edwards, John F. Haught, Ian G. Barbour, Nancey Murphy, Ted Peters, and Thomas F. Tracy.
This series of conferences builds on the initial 1987 Vatican Observatory conference and its resulting publication, Physics, Philosophy and Theology: A Common Quest for Understanding (1988), and on the previous jointly sponsored conferences and their publications, Quantum Cosmology and the Laws of Nature (1993) and Chaos and Complexity (1995). Future conferences will focus on scientific topics including the neurosciences, quantum physics, and quantum field theory.

A long-awaited translation on the philosophical relation between technology, the individual, and milieu of the living

From Democritus’s atomism to Heisenberg’s uncertainty principle, from Aristotle’s reflections on the individual to Husserl’s call for a focused return to things, from the philosophical advent of the Cartesian ego and the Leibnizian monad to Heidegger’s notion of Dasein, the question concerning the constitution of the individual has continued to loom large over the preoccupations of philosophers and scholars of scientific disciplines for thousands of years. 

Through conceptions in modern scientific areas of research such as thermodynamics, the fabrication of technical objects, gestalt theory, cybernetics, and the dynamic formation at work in the creation of crystals, Gilbert Simondon’s unique multifaceted philosophical and scholarly research will eventually lead to an astounding reevaluation and questioning of the historical methods for posing the very question and notion of the individual. More than fifty years after its original publication in French, this groundbreaking work of philosophical theory is now available in its first complete English language translation.

"In this book, Naomi Fisher provides a cohesive interpretation of Schelling's philosophical work from 1792-1802 as a mystical Platonism. According to this interpretation, Schelling is guided by two overarching commitments during this time. First, Schelling is committed to mysticism regarding the absolute. That is, the absolute is ineffable; it cannot be described in conceptual terms. For this reason, it remains inferentially external to any given philosophical system. Second, Schelling is committed to a priority monism: All things are grounded in the absolute, but finite things possess an integral unity all their own, and so have a distinct and relatively independent existence. This book shows how these two commitments cohere in a project that fulfils the distinctive aims of post-Kantian philosophy, and it traces their inspiration to Schelling's early engagement with Plato's dialogues and to his education, which was Neoplatonic in orientation. In presenting Schelling's philosophy of this decade as guided by these two fundamental commitments, this book poses a challenge to those readings of Schelling's philosophy according to which it shifts frequently in its basic commitments during this time. According to the interpretation presented in this book, Schelling's appropriations of various strands of Platonism distinguish him from his contemporaries and give rise to his idiosyncratic approach to the projects of post-Kantian philosophy. Mysticism, Platonism, monism, Schelling, Neoplatonism, philosophy of nature, identity philosophy, German Idealism, Romanticism In this book, Naomi Fisher provides a cohesive interpretation of Schelling's philosophical work from 1792-1802 as a mystical Platonism. According to this interpretation, Schelling is guided by two overarching commitments during this time. First, Schelling is committed to mysticism regarding the absolute. That is, the absolute is ineffable; it cannot be described in conceptual terms. For this reason, it remains inferentially external to any given philosophical system. Second, Schelling is committed to a priority monism: All things are grounded in the absolute, but finite things possess an integral unity all their own, and so have a distinct and relatively independent existence. This book shows how these two commitments cohere in a project that fulfils the distinctive aims of post-Kantian philosophy, and it traces their inspiration to Schelling's early engagement with Plato's dialogues and to his education, which was Neoplatonic in orientation. In presenting Schelling's philosophy of this decade as guided by these two fundamental commitments, this book poses a challenge to those readings of Schelling's philosophy according to which it shifts frequently in its basic commitments during this time. According to the interpretation presented in this book, Schelling's appropriations of various strands of Platonism distinguish him from his contemporaries and give rise to his idiosyncratic approach to the projects of post-Kantian philosophy. Mysticism, Platonism, monism, Schelling, Neoplatonism, philosophy of nature, identity philosophy, German Idealism, Romanticism In this book, Naomi Fisher provides a cohesive interpretation of Schelling's philosophical work from 1792-1802 as a mystical Platonism. According to this interpretation, Schelling is guided by two overarching commitments during this time. First, Schelling is committed to mysticism regarding the absolute. That is, the absolute is ineffable; it cannot be described in conceptual terms. For this reason, it remains inferentially external to any given philosophical system. Second, Schelling is committed to a priority monism: All things are grounded in the absolute, but finite things possess an integral unity all their own, and so have a distinct and relatively independent existence. This book shows how these two commitments cohere in a project that fulfils the distinctive aims of post-Kantian philosophy, and it traces their inspiration to Schelling's early engagement with Plato's dialogues and to his education, which was Neoplatonic in orientation. In presenting Schelling's philosophy of this decade as guided by these two fundamental commitments, this book poses a challenge to those readings of Schelling's philosophy according to which it shifts frequently in its basic commitments during this time. According to the interpretation presented in this book, Schelling's appropriations of various strands of Platonism distinguish him from his contemporaries and give rise to his idiosyncratic approach to the projects of post-Kantian philosophy. Mysticism, Platonism, monism, Schelling, Neoplatonism, philosophy of nature, identity philosophy, German Idealism, Romanticism"--

First published in 1938, this ubiquitously taught French-text translation expounds on the theory of knowledge and its development—a key element of Gaston Bachelard's notion of "the epistemological obstacle"—and the unavoidable presence in the thinking individual's mind of preconceived and misleading ideas derived from the very nature of language and culture.

This book is a study of ancient views about "moral luck." It examines the fundamental ethical problem that many of the valued constituents of a well-lived life are vulnerable to factors outside a person's control, and asks how this affects our appraisal of persons and their lives. The Greeks made a profound contribution to these questions, yet neither the problems nor the Greek views of them have received the attention they deserve. This updated edition contains a new preface.

Does the real world, defined as a world of objects that exist independent of human interests, concerns, and cognitive activities, really exist? Jan Westerhoff argues that we have good reason to believe it does not. His discussion considers four main facets of the idea of the real world, ranging from the existence of a separate external and internal world (comprising various mental states congregated around a self), to the existence of an ontological foundation that grounds the existence of all the entities in the world, and the existence of an ultimately true theory that provides a final account of all there is. As Westerhoff discusses the reasons for rejecting the postulation of an external world behind our representations, he asserts that the internal world is not as epistemically transparent as is usually assumed, and that there are good reasons for adopting an anti-foundational account of ontological dependence. Drawing on conclusions from the ancient Indian philosophical
system of Madhyamaka Buddhism, Westerhoff defends his stance in a purely Western philosophical framework, and affirms that ontology, and philosophy more generally, need not be conceived as providing an ultimately true theory of the world.