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Krzysztof Poslajko offers a novel version of an anti-realist view about beliefs, rejecting the extreme proposal of eliminativism that beliefs do not exist. He shows us we should rather say that beliefs exist, but they are not real. Poslajko demonstrates how we might make sense of this idea by providing a unified account of the debates in philosophical psychology. The antirealist view interprets beliefs as being causally irrelevant, that they do not constitute a natural kind, and that their content cannot be naturalized. Exploring the status of folk psychology, Poslajko raises key questions in the analytic metaphysics of mind: Are beliefs real? Do people really possess mental states which are causally efficacious bearers of propositional content? By arguing for the antirealist view and revising our common-sense view about the nature of mind, he makes a compelling case for adopting a pragmatic metaphilosophy when we deal with questions about belief.
D. Z. Phillips (1934-2006) was one of the most influential, ingenious, and perhaps controversial thinkers in the Anglo-American philosophy of religion. In particular, he is widely regarded as a leading proponent of a Wittgensteinian approach to the philosophy of religion. While almost every book on religious language or Anglophone philosophy of religion deals with Phillips' thought or, at least, mentions his name, all too frequently his position has been grossly misunderstood and has often attracted unwarranted criticism from various sides. Seeking to offer a constructive presentation and critical discussion of Phillips' view of philosophy, religious language, religious truth, and God, Hyoseok Kim endeavors to resolve some misunderstandings, refute undue criticisms of Phillips' position, and make some suggestions concerning directions in which his view might and ought to be further developed.
Recent dissatisfaction with individualism and the problems of religious pluralism make this an opportune time to reassess the way in which we define ourselves and conduct our relationships with others. The philosophical writings of John Macmurray are a useful resource for performing this examination, and recent interest in Macmurray's work has been growing steadily. A full-scale critical examination of Macmurray's religious philosophy has not been published and this work fills this gap, sharing his insistence that we define ourselves through action and through person-to-person relationships, while critiquing his account of the ensuing political and religious issues. The key themes in this work are the concept of the person and the ethics of personal relations.
“The aim of philosophy is to acquire that wisdom, which enables man to live a good and flourishing life.” Stanley Frederick Sharp’s Critical Survey of Philosophy is an exploration of western philosophy. Stanley critiques the views of over fifty philosophers, from Thales to Wittgenstein, and tries to find solutions to various flaws that surface through their ideas. In particular, Stanley explores whether the ideas from philosophers can still be relevant in today’s society. He comments that whilst there are many books on philosophy today that accurately portray the views of key philosophers, they fail to critique them and explore how their ideas are wrongly flawed. For Stanley, unless a critical examination is made, the views of ancient philosophers are often presented as knowledge and fact rather than speculation. Their ideas should be debated. Students of philosophy will find this book useful as Stanley encourages readers to apply their own critical judgment to the ideas that philosophers have raised. In addition, those who enjoy philosophical debate will also find the book of interest.
"In this immensely thought-provoking book, Thulasidas explores our notions of space and time and shows how our sense of reality rests on uncertain supports. Space is unreal the same way sound and smell are unreal, and time is no more real than mathematics. In a space created by the brain out of the light falling on our retinas (for the Hubble telescope), is it a surprise that nothing can travel faster than light? Generated by our sensory perception and fabricated by our cognitive process, the space-time continuum is the arena of physics. Looking at reality as a cognitive model of perception, Thulasidas sheds new light on spiritual philosophies, both Western and Eastern. Exploring the overlaps among the sciences and philosophies with impressive surety and clarity, The Unreal Universe looks set to revolutionize the way we think of reality and understand both modern physics and ancient spiritual writings"--Back cover
In this book, Nathan Miczo demonstrates that humor operates at different levels of identity, exploring how within- and between-group dynamics shape the creation and reception of disparagement humor. While positive forms of humor arise in interpersonal settings, negative forms reflect the activation of group-based, communal identities. Building on this dual sociality view, Miczo critiques the superiority theory of disparagement humor, rooted in Hobbes’s definition of laughter, and tied to his notion of a “war of all against all.” Miczo employs the agōn (Greek for contest) to replace the Hobbesian metaphor with a view that groups use disparagement humor to pursue rival goals. This perspective forwards the multifunctional utility of humor in social life, analyzing examples of naturally occurring interaction drawn from studies in Communication, Psychology, and Anthropology. Scholars of humor studies, communication, and anthropology, will find this book of particular interest.
This book presents new research on the crucial role that imagination plays in contemporary philosophy of fiction. The first part of the book challenges the main paradigm set by Kendall Walton and Gregory Currie, according to which there is a necessary connection between fiction and a prescription that we engage imaginatively with its content. The contributors address the fundamental questions of how we can define fiction, and especially whether we can define fiction in terms of imagination. The second part focuses on a distinct but related question: can we point to some distinctive experiential features of our engagement with fiction? In the third part, the focus lies on the cognitive value of fiction and on the role that imagination plays in that respect. The chapters in this part discuss the cognitive value of fiction with respect to issues such as the training of the faculty of imagination, phenomenal experience, empathy, and the emotions. The Philosophy of Fiction will be of interest to scholars and advanced students working in aesthetics, philosophy of mind, epistemology, and literary studies. Chapter 13 of this book is available for free in PDF format as Open Access from the individual product page at www.routledge.com. It has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license.