A collection of essays by the celebrated philosopher Elizabeth Anscombe. This collection includes papers on human nature and practical philosophy, together with the classic 'Modern Moral Philosophy'

In 2005 St Andrews Studies published a volume of essays by Anscombe entitled Human Life, Action and Ethics, followed in 2008 by a second with the title Faith in a Hard Ground. Both books were highly praised. This third volume brings essays on the thought of historical philosophers in which Anscombe engages directly with their ideas and arguments. Many are published here for the first time and the collection provides further testimony to Anscombe's insight and intellectual imagination.

Looks at the ideas of the Austrian philosopher who argued that it cannot be certain that a rhinoceros is not in any given room.

Though Wittgenstein wrote on the same subjects that dominate the work of other analytic philosophers - the nature of logic, the limits of language, the analysis of meaning - he did so in a peculiarly poetic style that separates his work sharply from that of his peers and makes the question of how to read him particularly pertinent. At the root of Wittgenstein's thought, Ray Monk argues, is a determination to resist the scientism characteristic of our age, a determination to insist on the integrity and the autonomy of non-scientific forms of understanding. The kind of understanding we seek in philosophy, Wittgenstein tried to make clear, is similar to the kind we might seek of a person, a piece of music, or, indeed, a poem. Extracts are taken from Tractatus Logico-Philosophicus and from a range of writings, including Philosophical Investigations, The Blue and Brown Books and Last Writings on the Philosophy of Psychology.

One of the first things to strike the reader of Wittgenstein's writings is the unique power of his style. One immediately notices the intriguing and arrangement of the paragraphs in Philosophical Investi composition gations, or the stark assertiveness of the sentences in the Tractatus Logico Philosophicus. A sense of the singular style being employed is unavoidable, even before the reader understands anything of what is happening philos ophically. Perhaps precisely for this reason it is too often assumed that coming to understand either work has little or nothing to do with re sponding to its form. The unusual style is a mere curiousity decorating the vehicle of Wittgenstein's ideas. Form is assigned a purely incidental import, there is a coincidence of this or that rhetorical flair with the yet to be determined content of the thoughts. The remarkableness of the style is perhaps registered in a tidy obiter dictum standing beside the more arduous task of discovering the substance of the ideas being presented. our interest, or at Wittgenstein's peculiar way of writing ably captures least our attention, but it bears only minor philosophical import. Though not unprecedented as a form of philosophical composition, it does not conform to the currently acceptable conventions; hence Wittgenstein's style is often thought to stand in the way of understanding his meaning. Such assumptions can be harmless for certain types of writing; however it does not appear as though Wittgenstein's is one of these.

Thought's Footing is an enquiry into the relationship between the ways things are and the way we think and talk about them. It is also a study of Wittgenstein's Philosophical Investigations: Charles Travis develops his account of certain key themes into a unified view of the work as a whole. His methodological starting-point is to see Wittgenstein's work as a response to Frege's. The central question is: how does thought get its footing? How can the thought that things are a certain way be connected to things being that way? Wittgenstein departs from Frege in holding that there are indefinitely many ways of filling out (giving content to) the notion of truth.. The truth of a thought or utterance is connected with the consequences of thinking or saying it. That is the point of Wittgenstein's introduction of the notion of a language game. The second key theme is this: a representation of things as being a certain way cannot take the right form for truth-bearing without a background of agreement in judgements: its form must belong to thinkers of a given kind. The third key theme is that the proprietary perceptions of a given sort of thinker as to what would be a case of judging when there is a particular way for things to be is not subject to criticism from outside it. Along the way Travis gives his own distinctive take on such topics as the problem of singular thought, the notion of a proposition, rule-following, sense and nonsense, the possibility of private language, and the representational content of experience. The result is an original and stimulating demonstration of the continuing value of Wittgenstein's work for central debates in philosophy today.