All the Power in the World by Peter Unger

By Peter Unger

This daring and unique paintings of philosophy offers a thrilling new photograph of concrete truth. Peter Unger provocatively breaks with what he phrases the conservatism of present-day philosophy, and returns to imperative issues from Descartes, Locke, Berkeley, Hume and Russell. Wiping the slate fresh, Unger works, from the floor up, to formulate a brand new metaphysic able to accommodating our rather human point of view. He proposes a global with inherently robust details of 2 uncomplicated types: one psychological yet now not actual, the opposite actual yet now not psychological. even if of 1 style or the opposite, every one person possesses powers for picking his or her personal direction, in addition to powers for interplay with different contributors. it is just a simply psychological particular--an immaterial soul, like yourself--that is ever healthy for actual opting for, or for wakeful experiencing. carefully reasoning that the single passable metaphysic is person who situates the actual along the non-physical, Unger conscientiously explains the genesis of, and continuous interplay of, the 2 facets of our deeply dualistic international. Written in an obtainable and interesting sort, whereas advancing philosophical scholarship, the entire strength on the planet takes readers on a philosophical trip into the character of fact. during this riveting highbrow event, Unger unearths the necessity for a completely novel method of the character of actual reality--and exhibits how this method may end up in completely unforeseen percentages, together with disembodied human lifestyles for billions of years. the entire energy on this planet returns philosophy to its so much formidable roots in its fearless try and resolution profoundly tough human questions on ourselves and our global.

Show description

Read Online or Download All the Power in the World PDF

Best metaphysics books

Kant's 'Critique of Pure Reason'

Even supposing he wrote monographs on Hegel, Husserl, and Kierkegaard, the nearest Adorno got here to a longer dialogue of Kant are lecture classes, one targeting the Critique of natural cause and the opposite at the Critique of functional cause. This new quantity via Adorno includes his lectures at the former.

City of the Sun

"Ravaged via nuclear conflict and the main terrifying dictator because Stalin, Russia's destiny lies within the palms of 1 proficient baby. " within the aftermath of nuclear struggle, Russia cowers within the shadow of Solntse, a dictator with a chilling suggestion of utopia and a plan to carry it to lifestyles. The lynchpin of his plan is Sifte Pierson, a baby so talented that he has gambled his whole destiny on her obedience.

Actuality, Possibility, and Worlds

Reality, risk and Worlds is an exploration of the Aristotelian account that sees probabilities as grounded in causal powers. On his approach to that account, Pruss surveys a few ancient methods and argues that logicist techniques to danger are implausible.

The suggestion of attainable worlds seems to be priceless for plenty of reasons, similar to the research of counterfactuals or elucidating the character of propositions and homes. This usefulness of attainable worlds makes for a moment common query: Are there any attainable worlds and, if that is so, what are they? Are they concrete universes as David Lewis thinks, Platonic abstracta as according to Robert M. Adams and Alvin Plantinga, or even linguistic or mathematical constructs equivalent to Heller thinks? Or could be Leibniz correct in pondering that possibilia usually are not on par with actualities and that abstracta can purely exist in a brain, in order that attainable worlds are rules within the brain of God?

Fields of Sense A New Realist Ontology

Markus Gabriel provides us with an leading edge resolution to 1 of the crucial questions of philosophy: what's the that means of 'being' - or, really, 'existence' - and the way does that idea relate to the totality of what there is?

Gabriel argues that there's no all-encompassing totality: that the realm, within the conventional feel of a website of all domain names, can't exist. but, he convincingly exhibits that this doesn't entail ontological nihilism. quite, he argues that the non-existence of the realm involves an infinity of domain names and exhibits that this motivates a normal realism - we will be able to recognize issues in themselves simply because our wisdom of items in themselves is itself a part of those things.

This ontology hinges on Gabriel's inspiration of fields of feel, which exhibits that, essentially, he opposes the concept arithmetic or the ordinary sciences may possibly ever change a richer philosophical knowing of what there's and the way we all know approximately it.

Additional info for All the Power in the World

Example text

We already know the natural world is there – that, for the secularist,46 is a matter of bleak awareness, rather than confidence. What is also presumably known or believed by the secularist is that the world is in no way hospitable to our activities or aspirations except, as it were, temporarily and purely by accident. He or she may, 36 THE “RADICAL CONTINGENCY OF THE ETHICAL” presumably, wish that it would continue to be hospitable for as long as possible to whatever she or he wants or plans to do; but has no particular reason to think the tiny window that has opened for the furthering of her projects, or those of her associates, will not at any moment close, irreversibly and finally, for her and them, as it will inevitably, for the whole planet, sooner or later.

20 More seriously, it is of course true and important that we cannot achieve everything of which we are capable; but this seems to be a point about human finitude rather than about some intractable tangle of incommensurability. Our human mortality, and our weakness, put severe limits on the good that any one person can achieve in a lifetime,21 and one result of this is that any plausible blueprint for the good life will have to find space for the concept of sacrifice. 23 And the difficulty, the struggle, so far from being something always to be deplored from the standpoint of the good life, can surely be, for finite beings, a way of achieving a heightened awareness of the very preciousness of those goods we pursue.

So we would again find ourselves respecting something bearing some resemblance to Williams’ spectrum: not necessarily put in terms of ‘an absolute conception’, but rather in terms of explanatory depth and explanatory importance. If these concepts themselves import ‘perspective’, or are themselves peculiar to a point of view, as Putnam’s semantic argument suggests, then that neither renders them unfit for purpose nor redundant for pragmatists. There is a general view among many philosophers that, somehow, the rule following considerations put an obstacle in front of this way of distinguishing a bare, primary-qualitied reality from anything more richly described.

Download PDF sample

Rated 4.78 of 5 – based on 14 votes