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This book is an exploration into the paradoxical structure of pluralistic thinking as illuminated by both Western and Eastern insights—especially Jainism. By calling into question the most fundamental assumptions of religious pluralists, the author hopes to contribute to a paradigm shift in discourse on religious pluralism and conflicting truth claims.
Ryan Wasserman explores a range of fascinating puzzles raised by the possibility of time travel, with entertaining examples from physics, science fiction, and popular culture, and he draws out their implications for our understanding of time, tense, freedom, fatalism, causation, counterfactuals, laws of nature, persistence, change, and mereology.
A radical new metaphysics where reality is not substantive but is indexical Hilan Bensusan clarifies the logic and structure of an essentially situated and indexical metaphysics that is paradoxical and can also be regarded as a chapter in the critique of metaphysics. The book articulates a metaphysical view of the other, both human and non-human (or the Great Outdoors as Meillassoux called it), that can never be totalized into a single or univocal whole. An innovative account of perception is developed, as a matter of our irreducibly situated relationship to this non-totalisable Outdoors. A coda then underscores the social-political implications of the critical position of this radical metaphysics in a post-colonial context through a meditation on the sites of Potosi and Yasuní National Park. Engaging with analytic and continental philosophy, Bensusan enlists Levinas, Whitehead, Heidegger, Kripke, Deleuze, Derrida, Benso, Harman, Garcia, Cogburn, McDowell and Haraway, in such a way that proves to be transformative for both crucial aspects of their work, as well as for contemporary approaches to thinking about what it means to be in our world and to reckon with the responsibilities that press upon us from the outside. Hilan Bensusan is Professor of Contemporary Philosophy at the University de Brasilia, Brazil.
McTaggart’s argument for the unreality of time, first published in 1908, set the agenda for 20th-century philosophy of time. Yet there is very little agreement on what it actually says—nobody agrees with the conclusion, but still everybody finds something important in it. This book presents the first critical overview of the last century of debate on what is popularly called "McTaggart’s Paradox". Scholars have long assumed that McTaggart’s argument stands alone and does not rely on any contentious ontological principles. The author demonstrates that these assumptions are incorrect—McTaggart himself explicitly claimed his argument to be dependent on the ontological principles that form the basis of his idealist metaphysics. The result is that scholars have proceeded to understand the argument on the basis of their own metaphysical assumptions, duly arriving at very different interpretations. This book offers an alternative reading of McTaggart’s argument, and at the same time explains why other commentators arrive at their mutually incompatible interpretations. It will be of interest to students and scholars with an interest in the philosophy of time and other areas of contemporary metaphysics.
Paradox Lost covers ten of philosophy’s most fascinating paradoxes, in which seemingly compelling reasoning leads to absurd conclusions. The following paradoxes are included: The Liar Paradox, in which a sentence says of itself that it is false. Is the sentence true or false? The Sorites Paradox, in which we imagine removing grains of sand one at a time from a heap of sand. Is there a particular grain whose removal converts the heap to a non-heap? The Puzzle of the Self-Torturer, in which a series of seemingly rational choices has us accepting a life of excruciating pain, in exchange for millions of dollars. Newcomb’s Problem, in which we seemingly maximize our expected profit by taking an unknown sum of money, rather than taking the same sum plus $1000. The Surprise Quiz Paradox, in which a professor finds that it is impossible to give a surprise quiz on any particular day of the week . . . but also that if this is so, then a surprise quiz can be given on any day. The Two Envelope Paradox, in which we are asked to choose between two indistinguishable envelopes, and it is seemingly shown that each envelope is preferable to the other. The Ravens Paradox, in which observing a purple shoe provides evidence that all ravens are black. The Shooting Room Paradox, in which a deadly game kills 90% of all who play, yet each individual’s survival turns on the flip of a fair coin. Each paradox is clearly described, common mistakes are explored, and a clear, logical solution offered. Paradox Lost will appeal to professional philosophers, students of philosophy, and all who love intellectual puzzles.
A militant Marxist atheist and a “Radical Orthodox” Christian theologian square off on everything from the meaning of theology and Christ to the war machine of corporate mafia. “What matters is not so much that Žižek is endorsing a demythologized, disenchanted Christianity without transcendence, as that he is offering in the end (despite what he sometimes claims) a heterodox version of Christian belief.”—John Milbank “To put it even more bluntly, my claim is that it is Milbank who is effectively guilty of heterodoxy, ultimately of a regression to paganism: in my atheism, I am more Christian than Milbank.”—Slavoj Žižek In this corner, philosopher Slavoj Žižek, a militant atheist who represents the critical-materialist stance against religion's illusions; in the other corner, “Radical Orthodox” theologian John Milbank, an influential and provocative thinker who argues that theology is the only foundation upon which knowledge, politics, and ethics can stand. In The Monstrosity of Christ, Žižek and Milbank go head to head for three rounds, employing an impressive arsenal of moves to advance their positions and press their respective advantages. By the closing bell, they have not only proven themselves worthy adversaries, they have shown that faith and reason are not simply and intractably opposed. Žižek has long been interested in the emancipatory potential offered by Christian theology. And Milbank, seeing global capitalism as the new century's greatest ethical challenge, has pushed his own ontology in more political and materialist directions. Their debate in The Monstrosity of Christ concerns the future of religion, secularity, and political hope in light of a monsterful event—God becoming human. For the first time since Žižek's turn toward theology, we have a true debate between an atheist and a theologian about the very meaning of theology, Christ, the Church, the Holy Ghost, Universality, and the foundations of logic. The result goes far beyond the popularized atheist/theist point/counterpoint of recent books by Christopher Hitchens, Richard Dawkins, and others. Žižek begins, and Milbank answers, countering dialectics with “paradox.” The debate centers on the nature of and relation between paradox and parallax, between analogy and dialectics, between transcendent glory and liberation. Slavoj Žižek is a philosopher and cultural critic. He has published over thirty books, including Looking Awry, The Puppet and the Dwarf, and The Parallax View (these three published by the MIT Press). John Milbank is an influential Christian theologian and the author of Theology and Social Theory: Beyond Secular Reason and other books. Creston Davis, who conceived of this encounter, studied under both Žižek and Milbank.
An examination of Socrates' trial as played out in the Apology, Theaetetus, Euthyphro, Cratylus, Sophist, and Statesman. Finding that the heart of the dialogues is the rivalry between the characters of the Stranger of Elea and Socrates, the author devotes a chapter to each dialogue and explores the Stranger of Elea's criticism that the uncompromising pursuit of knowledge conflicts with the task of weaving together humans into a political community. The melding of the arguments of Socrates and the Stranger of Elea, the author suggests, is the best path to understanding Plato's political philosophy. Annotation copyrighted by Book News, Inc., Portland, OR
A radical new metaphysics where reality is not substantive but is indexical Hilan Bensusan clarifies the logic and structure of an essentially situated and indexical metaphysics that is paradoxical and can also be regarded as a chapter in the critique of metaphysics. The book articulates a metaphysical view of the other, both human and non-human (or the Great Outdoors as Meillassoux called it), that can never be totalized into a single or univocal whole. An innovative account of perception is developed, as a matter of our irreducibly situated relationship to this non-totalisable Outdoors. A coda then underscores the social-political implications of the critical position of this radical metaphysics in a post-colonial context through a meditation on the sites of Potosi and Yasuní National Park. Engaging with analytic and continental philosophy, Bensusan enlists Levinas, Whitehead, Heidegger, Kripke, Deleuze, Derrida, Benso, Harman, Garcia, Cogburn, McDowell and Haraway, in such a way that proves to be transformative for both crucial aspects of their work, as well as for contemporary approaches to thinking about what it means to be in our world and to reckon with the responsibilities that press upon us from the outside. Hilan Bensusan is Professor of Contemporary Philosophy at the University de Brasilia, Brazil.
Offers a systematic introduction and discussion of all the main solutions to the sorites paradox and its areas of influence.
Infinity is paradoxical in many ways. Some paradoxes involve deterministic supertasks, such as Thomson's Lamp, where a switch is toggled an infinite number of times over a finite period of time, or the Grim Reaper, where it seems that infinitely many reapers can produce a result without doing anything. Others involve infinite lotteries. If you get two tickets from an infinite fair lottery where tickets are numbered from 1, no matter what number you saw on the first ticket, it is almost certain that the other ticket has a bigger number on it. And others center on paradoxical results in decision theory, such as the surprising observation that if you perform a sequence of fair coin flips that goes infinitely far back into the past but only finitely into the future, you can leverage information about past coin flips to predict future ones with only finitely many mistakes. Alexander R. Pruss examines this seemingly large family of paradoxes in Infinity, Causation and Paradox. He establishes that these paradoxes and numerous others all have a common structure: their most natural embodiment involves an infinite number of items causally impinging on a single output. These paradoxes, he argues, can all be resolved by embracing 'causal finitism', the view that it is impossible for a single output to have an infinite causal history. Throughout the book, Pruss exposits such paradoxes, defends causal finitism at length, and considers connections with the philosophy of physics (where causal finitism favors but does not require discretist theories of space and time) and the philosophy of religion (with a cosmological argument for a first cause).