Solipsism indicates an epistemological position that denies the existence of ‘others’ by asserting that the ‘self’ is the only thing that can be known to exist. For sophist philosophers, the belief that “we can not know anything, and even if we do so, we cannot communicate it” is central to this theory. However, until now there has been little academic scholarship that has tried to provide answers to the pressing issues raised by solipsism. In Solipsist Ontology: Physical Things and Personal Perceptual Space, Ural aims to redefine solipsism by analyzing and elaborating on traditional philosophical problems, such as empiricism and rationalism, as well as discussing problems of language, communication, and meaning. Ural reveals where solipsism has been previously ignored, pseudo-problems have arisen that disguise the sources of the problems with prejudices that concern the philosophical problems in question. Notably, many current, as well as traditional problems of ontology, epistemology, and language are bound up in discourses of solipsism. Ural argues that discarding solipsism as a philosophical discourse hinders new interpretations of traditional philosophical thought. This book offers a fresh perspective to solipsism by defining it in relation to concepts such as ‘physical things,’ ‘personal perceptual space’ and ‘identity.’ Importantly, Ural proposes that an understanding of ‘identity’ is not necessary in order to redefine solipsism. By building a logical system that fashions communication and solipsism as interrelated, it is possible to reject ‘identity’ as a useless concept and thus overcome the classic solipsist dilemma of “we are not able to communicate.” This original piece of research is an important and timely contribution to the field of philosophy that will be of great interest to teachers, researchers, and students.

Solipsism indicates an epistemological position that denies the existence of ‘others’ by asserting that the ‘self’ is the only thing that can be known to exist. For sophist philosophers, the belief that “we can not know anything, and even if we do so, we cannot communicate it” is central to this theory. However, until now there has been little academic scholarship that has tried to provide answers to the pressing issues raised by solipsism. In Solipsist Ontology: Physical Things and Personal Perceptual Space, Ural aims to redefine solipsism by analyzing and elaborating on traditional philosophical problems, such as empiricism and rationalism, as well as discussing problems of language, communication, and meaning. Ural reveals where solipsism has been previously ignored, pseudo-problems have arisen that disguise the sources of the problems with prejudices that concern the philosophical problems in question. Notably, many current, as well as traditional problems of ontology, epistemology, and language are bound up in discourses of solipsism. Ural argues that discarding solipsism as a philosophical discourse hinders new interpretations of traditional philosophical thought. This book offers a fresh perspective to solipsism by defining it in relation to concepts such as ‘physical things,’ ‘personal perceptual space’ and ‘identity.’ Importantly, Ural proposes that an understanding of ‘identity’ is not necessary in order to redefine solipsism. By building a logical system that fashions communication and solipsism as interrelated, it is possible to reject ‘identity’ as a useless concept and thus overcome the classic solipsist dilemma of “we are not able to communicate.” This original piece of research is an important and timely contribution to the field of philosophy that will be of great interest to teachers, researchers, and students.

This book of readings is designed to accomplish two tasks: to philosophize on Igwebuike and to honour Professor KANU, Ikechukwu Anthony, O.S.A. These two tasks or goals go hand in hand because Igwebuike is Professor Kanu’s philosophy. The book clearly demonstrates why Kanu deserves honour as an African philosopher who has introduced a way of doing African philosophy. It is an approach of doing philosophy that takes into account African ontology and cosmology. Igwebuike as a systematic African thought is exploratory in nature. It investigates issues with a view of seeing how they are related. Doing philosophy in this way takes into account not only the African context but the world as a complex entity with myriads of challenges. The myriads of challenges facing humanity have a representation in this book. For this reason the book is bound to have a global impact. In terms of philosophizing, this book demonstrates that Africa is confronted with many discourses. Discourses that are already going on but need a more systematic African philosophical approach. Some of the discourses are on the environment, governance, infrastructure, human and material resource among others. — Denis Odinga Okiya Maryknoll Insitute of African Studies, Nairobi, Kenya

Philosophers usually have been anxious to avoid solipsism. A large number of good and great philosophers have tried to refute it. Of course, these philosophers have not always had the same target in mind and, like everything else, solipsism over the centuries has become increasingly elusive and subtle. In this book I undertake to state the position in its most modern and what I take to be its most plausible form. At some points in the history of philosophy the solipsist has been one who denied the existence of everything except himself or even the existence of everything except his own present sensations. At other times, the solipsist instead of doubting these things has merely insisted that there could be no good reason for believing in the existence of anything beyond one's own present sensations. Roughly, this doubt is aimed at reasons rather than at things. A solipsist of this sort appears in Santayana's Scepticism and Animal Faith.

Diary dated June 12: Prologue, through July 1: Epilogue, whose academic text (the thesis) is embodied in the footnotes.

Buddhist philosophy of Anicca (impermanence), Dukkha (suffering), and