Ludwig Wittgenstein established a "cool" stance for philosophy, contemplating the world without meddling in it. D. Z. Phillips explores this position, focusing on its implications for philosophical authorship and the philosophical investigation of the nature of reality. Influenced by the views of Wittgenstein and his pupil Rush Rhees, Phillips—who is one of Rhees's own students—first contrasts Wittgenstein's methods with Kierkegaard's religiously oriented dialectic. He describes the difficulty in sustaining a contemplative view of philosophy and discusses efforts to go beyond it in the work of Richard Rorty, Stanley Cavell, Annette Baier, and Martha Nussbaum, who, in different ways, propose to make philosophy a guide to living. A provocative and challenging work, Philosophy's Cool Place is one of the few books that addresses the discipline as an enterprise and explores its relation to moral values, religious belief, and the nature of Reality. By advancing the cause of neutrality, it will stimulate debate and foster discussion of what philosophy is to become in the postmodern era.

The Good Place is a fantasy-comedy TV show about the afterlife. Eleanor dies and finds herself in the Good Place, which she understands must be mistake, since she has been anything but good. In the surprise twist ending to Season One, it is revealed that this is really the Bad Place, but the demon who planned it was frustrated, because the characters didn’t torture each other mentally as planned, but managed to learn how to live together. In ,i>The Good Place and Philosophy, twenty-one philosophers analyze different aspects of the ethical and metaphysical issues raised in the show, including: ● Indefinitely long punishment can only be justified as a method of ultimately improving vicious characters, not as retribution. ● Can individuals retain their identity after hundreds of reboots? ● Comparing Hinduism with The Good Place, we can conclude that Hinduism gets things five percent correct. ● Looking at all the events in the show, it follows that humans don’t have free will, and so people are being punished and rewarded unjustly. ● Is it a problem that the show depicts torture as hilarious? This problem can be resolved by considering the limited perspective of humans, compared with the eternal perspective of the demons. ● The Good Place implies that even demons can develop morally. ● The only way to explain how the characters remain the same people after death is to suppose that their actual bodies are transported to the afterlife. ● Since Chidi knows all the moral theories but can never decide what to do, it must follow that there is something missing in all these theories. ● The show depicts an afterlife which is bureaucratic, therefore unchangeable, therefore deeply unjust. ● Eleanor acts on instinct, without thinking, whereas Chidi tries to think everything through and never gets around to acting; together these two characters can truly act morally. ● The Good Place shows us that authenticity means living for others. ● The Good Place is based on Sartre’s play No Exit, with its famous line “Hell is other people,” but in fact both No Exit and The Good Place inform us that human relationships can redeem us. ● In The Good Place, everything the humans do is impermanent since it can be rebooted, so humans cannot accomplish anything good. ● Kant’s moral precepts are supposed to be universal, but The Good Place shows us it can be right to lie to demons. ● The show raises the question whether we can ever be good except by being part of a virtuous community.

Discover the world's greatest thinkers and their groundbreaking notions! Too often, textbooks turn the noteworthy theories, principles, and figures of philosophy into tedious discourse that even Plato would reject. Philosophy 101 cuts out the boring details and exhausting philosophical methodology, and instead, gives you a lesson in philosophy that keeps you engaged as you explore the fascinating history of human thought and inquisition. From Aristotle and Heidegger to free will and metaphysics, Philosophy 101 is packed with hundreds of entertaining philosophical tidbits, illustrations, and thought puzzles that you won't be able to find anywhere else. So whether you're looking to unravel the mysteries of existentialism, or just want to find out what made Voltaire tick, Philosophy 101 has all the answers--even the ones you didn't know you were looking for.

This collection presents a critical discussion and exploration of the late D.Z. Phillips' contemplative approach in the philosophy of religion. What are the main characteristics of this ground-breaking approach, which is inspired by thinkers like Kierkegaard and Wittgenstein and meant as a serious, critical alternative to the mainstream way of doing philosophy of religion? What is its aim, if it is deliberately avoiding apology and defence of faith? How does Phillips' approach relate to systematic, historical and empirical theology and is it really as 'neutral' as he claims it to be? Or is he, perhaps, a certain kind of theologian? What are the implications of his contemplative philosophy for central issues of religious life today, such as petitionary prayer, the hope of 'eternal life' and radical religious diversity? The essays of six distinguished scholars from five different nations critically and sympathetically address these questions and are responded to by Phillips in essays of his own, written briefly before his sudden death in July 2006.

With an inside view from an expert in the field, solid scholarship, and a clear and engaging writing style, Asian Philosophies invites students and professors to think along with the great thinkers of the Asian traditions. John M. Koller is a scholar and teacher who has devoted his life to understanding Asian thought and practice. He wrote this text to give students and professors access to the rich philosophical and religious ideas of both South and East Asia.

The Relationship of Philosophy to Religion Today is a collection of texts authored by philosophers with an interest in contemporary philosophy of religion, its merits and its limitations. The collection has been stimulated by such questions as: “What ought philosophy of religion be?” and “How ought philosophy relate to religion today?” In pursuing such questions, the editors have asked the contributors to offer their insights and reflections on issues that they see as important to contemporary philosophy of religion, with the goal of producing a collection of texts offering the reader a variety of perspectives without privileging any particular philosophical, religious or irreligious orientation. The book covers such themes as the relationship between religion and modernity, faith in keeping with reason, contemplation, the merits and limitations of the atheism, and the relationship between philosophy, religion and politics.