First published in 1961, this book considers Hume’s request to be judged solely by the acknowledged works of his maturity. It focuses on Hume’s first Inquiry in its own right as a separate book to the likes of his other works, such as the Treatise and the Dialogues, which are here only used as supplementary evidence when necessary. This approach brings out, as Hume himself quite explicitly wished to do, the important bearing of his more technical philosophy on matters of (...) religion and of world-outlook generally: "Be a philosopher; but amidst all your philosophy, be still a man.". (shrink)

What is logic? What were the most significant contributions of Kant, Plato and Descartes? What is the concept of yin and yang? The personalities, terminology, and definitions of philosophers and philosophical schools of thought are presented clearly in this unique A-to-Z reference guide.

Includes essays on parapsychology and life after death by J. B. Rhine, David Hume, George Price, Plato, Rene Descartes, Thomas Hobbes, and John Locke, among others.

AFTER DISTINGUISHING PARAPSYCHOLOGY FAVORABLY FROM VARIOUS PRESENTLY POPULAR YET WHOLLY DISREPUTABLE EXERCISES IN FRAUD AND SELF-DECEPTION, THIS PAPER CONSIDERS THREE ASPECTS IN WHICH IT DIFFERS FROM ALL ESTABLISHED HIGH-STATUS SCIENCES. FIRST, THE FIELD HAS TO BE DEFINED NEGATIVELY. SECOND, THERE IS AFTER OVER A CENTURY OF INVESTIGATION STILL NO REPEATABLE DEMONSTRATION OF THE GENUINENESS OF ANY PSI-PHENOMEN. THIRD, WE HAVE NO EVEN HALFWAY PLAUSIBLE THEORY WITH WHICH TO ACCOUNT FOR THE MATERIALS WHICH PARAPSYCHOLOGY IS SUPPOSED TO HAVE TO EXPLAIN. THE (...) CONCLUSION IS THAT PARAPSYCHOLOGY HAS NOT YET GRADUATED AS A SCIENCE, AND LIKELY NEVER WILL. (shrink)

In this brief but powerful book, acclaimed political philosopher C.B. Macpherson sets out in bold relief the essence of liberal democracy, both as it is currently conceived and as it might be reimagined. The Wynford edition includes a new Introduction by Frank Cunningham.

I want to discuss philosophically, to glance at the logic of, the parts of this expression “the justification of punishment” and then to draw from this discussion one or two morals for discussions of the justification of punishment. This paper is based on one originally given to the Scots Philosophy Club at its Aberdeen meeting in 1953, as the third part of a symposium on The Justification of Punishment.

At the beginning of Book X of his last work The Laws Plato turns his attention from violent and outrageous actions in general to the particular case of undisciplined and presumptuous behaviour in matters of religion: “We have already stated summarily what the punishment should be for temple-robbing, whether by open force or secretly. But the punishments for the various sorts of insolence in speech or action with regard to the gods, which a man can show in word or deed, (...) have to be proclaimed after we have provided an exordium. Let this be it: ‘No one believing, as the laws prescribe, in the existence of the gods has ever yet performed an impious action willingly, or uttered a lawless word. Anyone acting in such a way is in one of three conditions: either, first, he does not believe the proposition aforesaid; or, second, he believes that though the gods exist they have no concern about men; or, third, he believes that they can easily be won over by the bribery of prayer and sacrifice”. (shrink)

At the beginning of Book X of his last work The Laws Plato turns his attention from violent and outrageous actions in general to the particular case of undisciplined and presumptuous behaviour in matters of religion: “We have already stated summarily what the punishment should be for temple-robbing, whether by open force or secretly. But the punishments for the various sorts of insolence in speech or action with regard to the gods, which a man can show in word or deed, (...) have to be proclaimed after we have provided an exordium. Let this be it: ‘No one believing, as the laws prescribe, in the existence of the gods has ever yet performed an impious action willingly, or uttered a lawless word. Anyone acting in such a way is in one of three conditions: either, first, he does not believe the proposition aforesaid; or, second, he believes that though the gods exist they have no concern about men; or, third, he believes that they can easily be won over by the bribery of prayer and sacrifice”. (shrink)

Many contemporary philosophers assume that, before one can discuss prayer, the question of whether there is a God or not must be settled. In this title, first published in 1965, D. Z. Phillips argues that to understand prayer is to understand what is meant by the reality of God. Beginning by placing the problem of prayer within a philosophical context, Phillips goes on to discuss such topics as prayer and the concept of talking, prayer and dependence, superstition and the concept (...) of community. This is a fascinating reissue that will be of particular value to students with an interest in the philosophy of religion, prayer and religious studies more generally. (shrink)

In this classic primer to the philosophy of religion, Antony Flew subjects a wide range of philosophical arguments for the existence of the Christian God to intense critical scrutiny. However, the rumour in some circles is that Flew - long-time advocate of atheistic humanism - has become a theist. Judge for yourself.

Locke's contribution to the discussion was fourfold: First , he saw the importance of the problem; Second , he realized that the puzzle cases, the “strange suppositions,” were relevant; Third , he maintained “same” had a different meaning when applied to “person” from its meaning in other contexts; and, Fourth , he offered his much criticized solution of the problem.

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

First published in 1961, this book considers Hume’s request to be judged solely by the acknowledged works of his maturity. It focuses on Hume’s first _Inquiry_ in its own right as a separate book to the likes of his other works, such as the _Treatise _and the _Dialogues, _which are here only used as supplementary evidence when necessary. This approach brings out, as Hume himself quite explicitly wished to do, the important bearing of his more technical philosophy on matters of (...) religion and of world-outlook generally: "Be a philosopher; but amidst all your philosophy, be still a man.". (shrink)