Dealing with the metaphysical foundations of modern physical science, this book demonstrates that not only is classical metaphysics not in conflict with the principles of modern experimental science but that, when analogously transferred to the different divisions of modern science, the metaphysical principle of unity makes intelligible all the laws of modern science. This revolutionary book provides the means for reestablishing the unity of science by interpreting the whole of modern experimental science from the perspective of an analogous transfer of (...) the metaphysical principle of unity rather than in terms of efficient causality. (shrink)

This book challenges the presupposition among professional philosophers that René Descartes is the Father of Modern Philosophy. It demonstrates by intensive textual analysis of Descartes's Discourse and Meditations that he inaugurated a new type of sophistry rather than a new way of conducting philosophy. Transcendental Sophistry is a synthesis of Renaissance humanism and Christian theology, especially the theology of creation. This striking re-evaluation of the achievement of Descartes opens the history of Western philosophy to radical reinterpretation.

Through extensive textual analysis, this book concludes that the prevailing opinion about the nature of modern and contemporary philosophy is wrong. It maintains that almost all modern and contemporary philosophy is deconstructed, secularized, Augustinian theology, not philosophy. The work is divided into eight chapters, a guest Foreword by Herbert I. London notes, bibliography, and an index. Chapter 1 considers Cartesian thought, Hobbes, and Newton. Chapter 2 examines Locke, Berkeley, and Hume. Chapter 3 investigates Lessing and Rousseau. Chapters 4 and 5 (...) treat Kant. Chapters 6 and 7 deal with Hegel. Chapter 8 concludes that a lack of philosophical and historical experience coupled with a widespread inability to read philosophical texts according to the intention of the author causes us to mistake secularized theology for philosophy and is a main cause for the decline of contemporary universities. (shrink)

Through extensive textual analysis, this book concludes that the prevailing opinion about the nature of modern and contemporary philosophy is wrong. It maintains that almost all modern and contemporary philosophy is deconstructed, secularized, Augustinian theology, not philosophy. The work is divided into eight chapters, a guest Foreword by Herbert I. London notes, bibliography, and an index. Chapter 1 considers Cartesian thought, Hobbes, and Newton. Chapter 2 examines Locke, Berkeley, and Hume. Chapter 3 investigates Lessing and Rousseau. Chapters 4 and 5 (...) treat Kant. Chapters 6 and 7 deal with Hegel. Chapter 8 concludes that a lack of philosophical and historical experience coupled with a widespread inability to read philosophical texts according to the intention of the author causes us to mistake secularized theology for philosophy and is a main cause for the decline of contemporary universities. (shrink)

ExcerptThe new world “order” is a complicated, emerging political “disorder” with remote historical roots in Cartesian and Enlightenment sophistry and secularized Protestant theology, not in philosophy.1 Because the “new world order” is complicated, understanding justice in the new world order is also complicated. Proximately, the new world order began as the brainchild of some well-meaning Western intellectuals just after the end of World War II, as a means to heal what at least one leading Catholic philosopher of the time, Jacques (...) Maritain, described to be a “world broken by postwar distress and the weight of rival economic, political, and ideological…. (shrink)

In this paper, I take for granted that, today, something is radically wrong metaphysically with Western culture. I maintain that this problem arises, as Marcelsays, from the very depths of our being. This paper’s purpose is to consider some aspects of Marcel’s metaphysical teaching, especially about our need tostart philosophizing in the concrete, not the abstract, situation, to battle against the spirit of abstraction, and use these reflections for the practical purpose ofconsidering what sorts of steps we need to take (...) at the present moment to recover philosophical practice in the postmodern age. Within the context of this paper,I argue that Marcel is a realist humanist in the tradition of Plato and Aquinas whose battle against the spirit of abstraction is fundamentally a fight againstnominalism and sophistry. (shrink)

This book, written by well-known students of Étienne Gilson and especially dedicated to Armand A. Maurer, helps inaugurate a long-overdue special series in philosophy honoring Gilson’s legendary scholarship. It presents wide-ranging expositions of Thomist realism in the tradition of Gilsonian humanism covering themes related to philosophy in general, historical method, aesthetics, metaphysics, epistemology, and politics.

This collective volume offers the radically new thesis that, generically-considered, philosophy and science are identical and great because they are mainly psychological forms of wondering about organizational formation and operation, forms of behavioral organizational and leadership psychology.

Mass ideology is unique to modern society and rooted in early modern philosophy. Traditionally, knowledge had been viewed as resting on metaphysics. Rejecting metaphysical truth evoked questions about the source of "truth." For nineteenth-century ideologists, "truth" comes either from dominating classes in a progressively determined history or from a post-Copernican freedom of the superior man to create it. In From Physics to Politics Robert C. Trundle, Jr. uncovers the relation of modern philosophy to political ideology. And in rooting truth in (...) human nature and Nature by modal reasoning, he resolves the problem of politicized truth. Our concepts of scientific truth, logic, and necessity are essentially connected. Modern philosophy restricts our understanding of necessity to the political dreams and aspirations of Enlightenment intellectuals. As a result, these intellectuals refuse to acknowledge as factual or meaningful whatever is not intelligible within the practical goals of establishing science as a system of enlightened ideas. The effect of these ideas is that in our time metaphysical principles, speculative truths, our understanding of science, and the nature of logic have become subordinated to ideological dreams. Fascism, Nazism, Marxism, political correctness, and moral relativism are not historical aberrations but essential consequences. Trundle's work is groundbreaking and daring, and his underlying thesis demonstrates why scientific truth demands a modal defense. The defense not only integrates science, ethics, and politics, but shows how "truth" may be ascribed to moral and scientific principles in contrast to a modern philosophical tradition. Since this tradition is the origin of political ideology, it has led to an irrational politicization of truth. The book will appeal particularly to those interested in political history, histories of philosophy, the philosophy of sciences, and ethics. Robert C. Trundle, Jr. is a member of the New York Academy of Sciences and the Scientific Research Society of Sigma Xi, an affiliate scholar for Idealistic Studies, and has served as reader for University de Laval's Laval Theologique et Philosphique. His publications include over three dozen articles in Res Publica, Logique et Analyse, Thought, Philosphy in Science, and New Horizons in the Philosophy of Science. His books include Beyond Absurdity, Ancient Greek Philosophy, and Medieval Reasoning. He is currently professor in the department of social sciences and philosophy at Northern Kentucky University. (shrink)

This book is a devastating and anomalous critique of analytic philosophy. It is devastating, because of its detailed exposition of analytic philosophy as a failed project. It is anomalous, because the exposition involves writing a detailed history of the analytic movement, an activity that analysts have scrupulously avoided. According to Capaldi, while analytic philosophy pretends to express a timeless explanation about everything, the movement has always sought to justify its existence by ultimate appeal to a progressive historical account, and rests (...) on the presumption that science is the final historical form of a timeless truth, thereby subsuming the history of…. (shrink)

Modern philosophy assumes that tolerance is part of modernity's essence. It views tolerance as humanity's voice of conscience, nature's moral law, through which the human spirit progresses. As such, tolerance is one of modernity's sacred cows, a conflated metaphysical and moral principle. Weissberg is an arch-defender of thoughtful tolerance, who finds intolerable the growing misunderstanding of tolerance. His general thesis is that, properly understood, tolerance is a political, not an attitudinal concept. He contends that, increasingly during this century, Americans have (...) replaced political tolerance with a Utopian ideal of tolerance as the psychological acceptance of endless differences. He maintains that…. (shrink)

The title of Walker's book gives a felicitous summary of the content of the work as a whole. The book is mainly an analysis of contemporary difficulties in constitutional theory which, the author contends, rest upon some foundation in morals; and it proposes a solution to these difficulties purported to be found in the thought of St. Augustine. The chapter titles are, "Normative Impasses in Contemporary Constitutional Theory," "The Moral Anatomy of Contemporary Constitutional Theory," "Augustine's Political Ethics: Skepticism, Ultimacy, and (...) the Good in Politics," "Augustinian Insight and Current Problems in Constitutional Thought," "Augustinian Tensions and the Constitution of Liberalism.". (shrink)

Roger Kimball is managing editor of The New Criterion, an art critic for the London Spectator, and a frequent contributor to the Wall Street Journal. Not the sort of credentials we might expect from a metaphysician. Still, since many modern and contemporary “metaphysicians” are actually poets masquerading as philosophers, Kimball’s metaphysical analysis is an instance of the delicious irony that philosophy’s history often plays on hubristic intellectuals: the nonprofessional must enter the scene to show the so-called experts how to do (...) their job. (shrink)

Scholars who have engaged in the process often refer to editing as a “thankless job.” While preparing their encyclopedic A Companion to Philosophy in the Middle Ages, Jorge J. E. Gracia and Timothy B. Noone might well have had this sort of feeling. They might still have it. The task they undertook was much needed, enormous, one might reasonably call it “overly ambitious,” and virtually impossible to fulfill. Few contemporary editors could match their achievement. Yet they are likely to receive (...) criticism from their colleagues for what they have failed to do, not the praise they richly deserve for what they have done. (shrink)

David Haslett divides this work into a preface and six chapters, followed by references and an index. In order of appearance, the chapter titles are the following: "Is There a Correct Answer?"; "Libertarianism"; "Central-Planning Socialism"; "Worker Control"; "Capitalism without Poverty"; and "Capitalism with Equal Opportunity." Within each chapter there are a number of subdivisions in which specific topics are discussed in detail.

“With the boundless arrogance of a man of the Enlightenment, Kant claimed in the introduction to Prolegomena to Any Future Metaphysics that ‘he who undertakes to judge or, more, to construct a system of metaphysics must satisfy the demands here made, either by applying my solution or by thoroughly refuting it and substituting another. To evade it is impossible’”. With this startling and accurate estimation of Kant’s hubris, Jorge Gracia begins his concluding chapter of Metaphysics and Its Task. Evidently, Gracia (...) does not concur with Kant’s glowing estimation of Kant’s achievements. Nor does Gracia agree with Kant that people who, despite their efforts, find the Prolegomena unclear, must “give up the investigation altogether, and apply themselves to other enterprises, for not everyone has the talent to engage in the analysis of abstract concepts”. (shrink)

This book challenges the presupposition among professional philosophers that René Descartes is the Father of Modern Philosophy. It demonstrates by intensive textual analysis of Descartes's _Discourse_ and _Meditations_ that he inaugurated a new type of sophistry rather than a new way of conducting philosophy. Transcendental Sophistry is a synthesis of Renaissance humanism and Christian theology, especially the theology of creation. This striking re-evaluation of the achievement of Descartes opens the history of Western philosophy to radical reinterpretation.

Vittorio Possenti’s Terza Navigatione is a much welcome and needed ado about nothing. More precisely, it is much ado about the nihilism that presently smothers Western philosophy and culture. Mired in nihilism, contemporary philosophy and culture attempt to comprehend themselves, and get lost in a nihilistic smog. Instead of recognizing the essentially nihilistic nature of the intellectual confusion that confronts them, contemporary philosophy and culture tend to see this nihilism in accidental forms, such as consumerism, moral relativism, technocracy. As Possenti (...) rightly understands, the West’s current intellectual malaise is much deeper, and more difficult to eradicate, than these accidental instantiations might suggest. Possenti’s central question is: How can philosophy and Western culture transcend nihilism when it surrounds us, like the air we breathe? (shrink)