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Charles Hartshorne is the Einstein of Religious thought.
The Idea of Beginning in Jules Lequier's Philosophy analyzes the work of an author mostly unknown in Anglophone countries, but who greatly influenced the trajectory of French philosophy over the last two centuries. Jules Lequier, in The Search for a First Truth, argues that beginning such a search is the goal towards which philosophy must tend. To achieve this, Lequier established a postulate, that of freedom against necessity, and set out a program as an inaugural gesture: “TO MAKE, not to become, but to make, and, in making, TO MAKE ONESELF.” By the fertility of possible beginnings, the making in Lequier is always first and radical. As Ghislain Deslandes reveals in this exploration of Lequier’s work, that something new is possible in philosophy after all, and that it should even be possible to invent it in other fields, applying the principle that "everything is to be relearned, and started again, but in another truth." Deslandes explores parallels between the “classical” antiphilosophers Pascal and Kierkegaard and Lequier, whose importance to French philosophy is today better documented and more widely recognized.
Essays on important figures in American philosophy that began or ended their careers elsewhere. Most of these philosophers were influenced by, or reacted against, the mainstream of thought in Great Britain and continental Europe. Discusses the two dominant approaches to philosophy, analytic and postmodern. Discusses the classical period of American philosophy as well as the rise of logical positivism and various forms of linguistic and conceptual analysis.
In The Open Future: Why Future Contingents are all False, Patrick Todd launches a sustained defense of a radical interpretation of the doctrine of the open future. He argues that all claims about undetermined aspects of the future are simply false. Todd argues that this theory is metaphysically more parsimonius than its rivals, and that objections to its logical and practical coherence are much overblown. Todd shows how proponents of this view can maintain classical logic, and argues that the view has substantial advantages over Ockhamist, supervaluationist, and relativist alternatives. Todd draws inspiration from theories of ''neg-raising'' in linguistics, from debates about omniscience within the philosophy of religion, and defends a crucial comparison between his account of future contingents and certain more familiar theories of counterfactuals. Further, Todd defends his theory of the open future from the charges that it cannot make sense of our practices of betting, makes our credences regarding future contingents unintelligible, and is at odds with proper norms of assertion. In the end, in Todd's classical open future, we have a compelling new solution to the longstanding problem of future contingents.
In Nature, Truth, and Value nineteen scholars writing from across the humanities and sciences challenge the reigning theoretical and philosophical enterprises of deconstruction and postmodernism. With great erudition, ambition, and daring, all contributions have one thread in common--their abiding interest in the work of Frederick FerrZ, a thinker whose passion for intellectual inquiry remains unsurpassed. More specifically Nature, Truth, and Value is an exploration of FerrZ's idea that traditional dichotomies are dead, that we all are a part of nature, that truth is one, and that value is ultimate. FerrZ's colleagues and friends, writing here in this volume, have all been inspired to develop his ideas which have become, now more than ever, critical issues in a broken and fragmented world. This book represents a deep exploration of FerrZ's ideas and is indispensable to the fields of philosophy, theology, ethics, and environmental studies.
Poets, theologians, romantics, scientists, and revolutionaries alike have explored the many facets of love. Judging by the wide use of the word “love” and the high praise it typically receives, we might think that philosophers have thoroughly analyzed love. But this is not the case. This book takes a step toward rectifying the neglect of a philosophical analysis of love. It brings together fifteen philosophical perspectives that explore some of love’s most important facets. Most of the essays have theistic or religious concerns in mind.
Offers the first detailed explication of Charles Hartshorne's aesthetic theory and its place within his theocentric philosophy.
The envisioned volume is a collection of recent essays about the philosophical exploration, critique and comparison of (a) the major philosophical models of God, gods and other ultimate realities implicit in the world’s philosophical schools and religions, and of (b) the ideas of such models and doing such modeling per se. The aim is to identify exactly what a model of ultimate reality is; create a comprehensive and accessible collection of extant models; and determine how best, philosophically, to model ultimate reality, if possible and desirable.
To probe the underlying premises of a liberal political order, John Rawls felt obliged to use a philosophical method that abstracted from many of the details of ordinary life. But this very abstraction became a point of criticism, as it left unclear the implications of his theory for public policies and life in the real political world. Rawlsian Explorations in Religion and Applied Philosophy attempts to ferret out those implications, filling the gap between Rawls’s own empyrean heights and the really practical public policy proposals made by government planners, lobbyists, and legislators. Among the topics examined are natural rights, the morality of war, the treatment of mentally deficient humans and nonhuman sentient creatures, the controversies over legacy and affirmative action in college admissions, and the place of religious belief in a democratic society. The final chapter explores how Rawls’s own religious beliefs, as revealed in two works posthumously published in 2009, played into his formulation of his theory of justice.