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Knowledge and the Transcendent advances the provocative claim that the human mind is not "bounded" on the outside but actually remains "open" to the world and to God.
The philosophy of Plotinus is usually depicted as a quest for the absolute, outside and beyond the world of human knowledge and experience. Yet in the late treatise Ennead 5.3 [49], Plotinus shows himself a philosopher of the transcendental, rather than of the transcendent. Starting from a critical analysis of the idea of self-knowledge, he develops a world-view in which central notions of his metaphysics are represented, not as different “hypostases” or transcendent beings, but as limiting cases of reality as we human beings know it. Fundamental to this world-view is Plotinus' assumption that a close analogy can be established between the psychological and the physical description of man.
Ramon Harvey revisits the Muslim theologian Abū Manṣūr al-Māturīdī (d. 333/944) from Samarqand and puts his system, and that of the Māturīdī school, into lively dialogue with modern thought to show that a contemporary Muslim philosophical theology (kalām jadīd) can provide original and constructive answers to perennial theological questions.
In the first in-depth study of the transcendental argument for decades, Free Will and Epistemology defends a modern version of the famous transcendental argument for free will: that we could not be justified in undermining a strong notion of free will, as a strong notion of free will is required for any such process of undermining to be itself epistemically justified. By arguing for a conception of internalism that goes back to the early days of the internalist-externalist debates, it draws on work by Richard Foley, William Alston and Alvin Plantinga to explain the importance of epistemic deontology and its role in the transcendental argument. It expands on the principle that 'ought' implies 'can' and presents a strong case for a form of self-determination. With references to cases in the neuroscientific and cognitive-psychological literature, Free Will and Epistemology provides an original contribution to work on epistemic justification and the free will debate.
Imagination is celebrated as our vehicle for escape from the mundane here and now. It transports us to distant lands of magic and make-believe. It provides us with diversions during boring meetings or long bus rides. It enables creation of new things that the world has never seen. Yet the focus on imagination as a means of escape from the real world minimizes the fact that imagination seems also to furnish us with knowledge about it. Imagination seems an essential component in our endeavor to learn about the world in which we live--whether we're planning for the future, aiming to understand other people, or figuring out whether two puzzle pieces fit together. But how can the same mental power that allows us to escape the world as it currently is also inform us about the world as it currently is? The ten original essays in Knowledge Through Imagination, along with a substantial introduction by the editors, grapple with this neglected question; in doing so, they present a diverse array of positions ranging from cautious optimism to deep-seated pessimism. Many of the essays proceed by considering specific domains of inquiry where imagination is often employed--from the navigation of our immediate environment, to the prediction of our own and other peoples' behavior, to the investigation of ethical truth. Other essays assess the prospects for knowledge through imagination from a more general perspective, looking at issues of cognitive architecture and basic rationality. Blending perspectives from philosophy of mind, cognitive science, epistemology, aesthetics, and ethics, Knowledge Through Imagination sheds new light on the epistemic role of imagination.
The theory of knowledge, or epistemology, is often regarded as a dry topic that bears little relation to actual knowledge practices. Knowledge: The Philosophical Quest in History addresses this perception by showing the roots, developments and prospects of modern epistemology from its beginnings in the nineteenth century to the present day. Beginning with an introduction to the central questions and problems in theory of knowledge, Steve Fuller goes on to demonstrate that contemporary epistemology is enriched by its interdisciplinarity, analysing keys areas including: Epistemology as Cognitive Economics Epistemology as Divine Psychology Epistemology as Philosophy of Science Epistemology as Sociology of Science Epistemology and Postmodernism. A wide-ranging and historically-informed assessment of the ways in which man has - and continues to - pursue, question, contest, expand and shape knowledge, this book is essential reading anyone in the Humanities and Social Sciences interested in the history and practical application of epistemology.
Anne Inman critiques modern attempts to explain the knowability of God and points the way toward a religious epistemology that avoids their pitfalls.
Kant's influence on the history of philosophy is vast and protean. The transcendental turn denotes one of its most important forms, defined by the notion that Kant's deepest insight should not be identified with any specific epistemological or metaphysical doctrine, but rather concerns the fundamental standpoint and terms of reference of philosophical enquiry. To take the transcendental turn is not to endorse any of Kant's specific teachings, but to accept that the Copernican revolution announced in the Preface of the Critique of Pure Reason sets philosophy on a new footing and constitutes the proper starting point of philosophical reflection. The aim of this volume is to map the historical trajectory of transcendental philosophy and the major forms that it has taken. The contributions, from leading contemporary scholars, focus on the question of what the transcendental turn consists in--its motivation, justification, and implications; and the limitations and problems which it arguably confronts--with reference to the relevant major figures in modern philosophy, including Kant, Fichte, Hegel, Nietzsche, Husserl, Heidegger, Merleau-Ponty, and Wittgenstein. Central themes and topics discussed include the distinction of realism from idealism, the relation of transcendental to absolute idealism, the question of how transcendental conclusions stand in relation to (and whether they can be made compatible with) naturalism, the application of transcendental thought to foundational issues in ethics, and the problematic relation of phenomenology to transcendental enquiry.
A theme throughout My Universe is that our consciousness exists simultaneously in transcendent and material domains. The gift and power of transcendent consciousness is that we apparently share it with extraterrestrial beings everywhere in the cosmos. Author Vary describes sub-quantum hyperspace phenomena that enable and mediate our communion with extraterrestrials. These reflections prompted Vary to muse that in this sense we are all extraterrestrials Our consciousness transcends the material and elevates and entwines our spirits. My Universe - A Transcendent Reality is a literary work with profound technological and teleological overtones. Vary’s prophetical prose-poesy essays combine physics, metaphysics, cosmology, theology, and philosophy. He offers extraordinary radical ideas that can expand our dominion over nature and promote self-realization. Vary's book differs from others of its genera because it presents a rational basis for understanding the transcendent reality that influences our lives and by which we can enhance our interpersonal relations and infinite potentials. My Universe describes the foundation for perceiving a transcendent reality with quantum phenomena which we may experimentally observe as evidence of the intertwining of the transcendent and material. From this foundation we may realize transcendent communications with extraterrestrial beings. This is because there is a bond between transcendent reality and material reality, between transcendent human consciousness and extraterrestrial reality; which are seemingly separated only by a tenuous hyperspace interface that may be traversed by advanced human techniques. Describes paradigms that enable and implement our transcendent consciousness and our relation to and contact with extraterrestrial worlds and beings. Gives entertaining, provocative clarification of great ideas in cosmology, philosophy, theology, sociology, evolution, metaphysics, and sub-quantum physics. Speaks to all cultures: innovators, writers, poets, artists, scientists: explains the nature of our world, so that we may better apply our infinite potentials. Promotes broadening of one’s spiritual self-realization: challenging, revolutionary, transformational, and inspiring - needed in this crucial juncture of time. Suggest transcendent control of nature through sub-quantum phenomena and harnessing cold fusion power and changing lead to gold, actually, metaphorically. Proclaims people may aspire to a personal paradise: because no matter how bad life on Earth becomes, everyone may prepare for access to a transcendent paradise.