The philosopher Paul Weiss once observed, "Philosophers let theories get in the way of what they and everyone else know." For many, the very word "philosophical" has become all but synonymous with "impractical". Yet whether we like it or not, almost every corner of our lives—from dissertation writing to channel surfing—brings us face to face with competing philosophies and world views, each claiming to tell us definitively what it means to be human. How can we know which one is right? And what difference does it make? To Robert McTeigue, S.J., it makes every difference in the world. Consciously or not, we all have a world view, and it decides how we live. In this book, McTeigue gives a funny and invigorating crash course in practical logic, metaphysics, anthropology, and ethics, equipping readers with a tool kit for breaking down and evaluating the thought systems—some good, some toxic—that swirl around us, and even within us. In McTeigue, classical philosophy finds a contemporary voice, accessible to the layman and engaging to the scholar. Real Philosophy for Real People is an answer to those philosophies that prize theory over truth, to any metaphysics that cannot account for itself, to anthropologies that are unworthy of the human person, and to ethical systems that reduce the great dignity and destiny of the human person. As the author insists, "A key test of any philosophy is: Can it be lived?" With Thomas Aquinas, this book teaches not only how to know the truth, but how to love it and to do it.

The philosopher Paul Weiss once observed, "Philosophers let theories get in the way of what they and everyone else know." For many, the very word "philosophical" has become all but synonymous with "impractical". Yet whether we like it or not, almost every corner of our lives—from dissertation writing to channel surfing—brings us face to face with competing philosophies and world views, each claiming to tell us definitively what it means to be human. How can we know which one is right? And what difference does it make? To Robert McTeigue, S.J., it makes every difference in the world. Consciously or not, we all have a world view, and it decides how we live. In this book, McTeigue gives a funny and invigorating crash course in practical logic, metaphysics, anthropology, and ethics, equipping readers with a tool kit for breaking down and evaluating the thought systems—some good, some toxic—that swirl around us, and even within us. In McTeigue, classical philosophy finds a contemporary voice, accessible to the layman and engaging to the scholar. Real Philosophy for Real People is an answer to those philosophies that prize theory over truth, to any metaphysics that cannot account for itself, to anthropologies that are unworthy of the human person, and to ethical systems that reduce the great dignity and destiny of the human person. As the author insists, "A key test of any philosophy is: Can it be lived?" With Thomas Aquinas, this book teaches not only how to know the truth, but how to love it and to do it.

A trenchant critique of established ideas in political philosophy and a provocative call for change Many contemporary political thinkers are gripped by the belief that their task is to develop an ideal theory of rights or justice for guiding and judging political actions. But in Philosophy and Real Politics, Raymond Geuss argues that philosophers should first try to understand why real political actors behave as they actually do. Far from being applied ethics, politics is a skill that allows people to survive and pursue their goals. To understand politics is to understand the powers, motives, and concepts that people have and that shape how they deal with the problems they face in their particular historical situations. Philosophy and Real Politics both outlines a historically oriented, realistic political philosophy and criticizes liberal political philosophies based on abstract conceptions of rights and justice.

Two Philosophers Ask and Answer the Big Questions About the Search for Faith and Happiness For seekers of all stripes, philosophy is timeless self-care. Notre Dame philosophy professors Meghan Sullivan and Paul Blaschko have reinvigorated this tradition in their wildly popular and influential undergraduate course “God and the Good Life,” in which they wrestle with the big questions about how to live and what makes life meaningful. Now they invite us into the classroom to work through issues like what justifies our beliefs, whether we should practice a religion and what sacrifices we should make for others—as well as to investigate what figures such as Aristotle, Plato, Marcus Aurelius, Iris Murdoch, and W. E. B. Du Bois have to say about how to live well. Sullivan and Blaschko do the timeless work of philosophy using real-world case studies that explore love, finance, truth, and more. In so doing, they push us to escape our own caves, ask stronger questions, explain our deepest goals, and wrestle with suffering, the nature of death, and the existence of God. Philosophers know that our “good life plan” is one that we as individuals need to be constantly and actively writing to achieve some meaningful control and sense of purpose even if the world keeps throwing surprises our way. For at least the past 2,500 years, philosophers have taught that goal-seeking is an essential part of what it is to be human—and crucially that we could find our own good life by asking better questions of ourselves and of one another. This virtue ethics approach resonates profoundly in our own moment. The Good Life Method is a winning guide to tackling the big questions of being human with the wisdom of the ages.

This innovative book presents candid, informal debates among scholars who examine the benefits and problems of studying science in the same way that scientists study the natural world.

Games are a unique art form. They do not just tell stories, nor are they simply conceptual art. They are the art form that works in the medium of agency. Game designers tell us who to be in games and what to care about; they designate the player's in-game abilities and motivations. In other words, designers create alternate agencies, and players submerge themselves in those agencies. Games let us explore alternate forms of agency. The fact that we play games demonstrates something remarkable about the nature of our own agency: we are capable of incredible fluidity with our own motivations and rationality. This volume presents a new theory of games which insists on games' unique value in human life. C. Thi Nguyen argues that games are an integral part of how we become mature, free people. Bridging aesthetics and practical reasoning, he gives an account of the special motivational structure involved in playing games. We can pursue goals, not for their own value, but for the sake of the struggle. Playing games involves a motivational inversion from normal life, and the fact that we can engage in this motivational inversion lets us use games to experience forms of agency we might never have developed on our own. Games, then, are a special medium for communication. They are the technology that allows us to write down and transmit forms of agency. Thus, the body of games forms a "library of agency" which we can use to help develop our freedom and autonomy. Nguyen also presents a new theory of the aesthetics of games. Games sculpt our practical activities, allowing us to experience the beauty of our own actions and reasoning. They are unlike traditional artworks in that they are designed to sculpt activities - and to promote their players' aesthetic appreciation of their own activity.

In the most wide-ranging history of phenomenology since Herbert Spiegelberg’s The Phenomenological Movement over fifty years ago, Baring uncovers a new and unexpected force—Catholic intellectuals—behind the growth of phenomenology in the early twentieth century, and makes the case for the movement’s catalytic intellectual and social impact. Of all modern schools of thought, phenomenology has the strongest claim to the mantle of “continental” philosophy. In the first half of the twentieth century, phenomenology expanded from a few German towns into a movement spanning Europe. Edward Baring shows that credit for this prodigious growth goes to a surprising group of early enthusiasts: Catholic intellectuals. Placing phenomenology in historical context, Baring reveals the enduring influence of Catholicism in twentieth-century intellectual thought. Converts to the Real argues that Catholic scholars allied with phenomenology because they thought it mapped a path out of modern idealism—which they associated with Protestantism and secularization—and back to Catholic metaphysics. Seeing in this unfulfilled promise a bridge to Europe’s secular academy, Catholics set to work extending phenomenology’s reach, writing many of the first phenomenological publications in languages other than German and organizing the first international conferences on phenomenology. The Church even helped rescue Edmund Husserl’s papers from Nazi Germany in 1938. But phenomenology proved to be an unreliable ally, and in debates over its meaning and development, Catholic intellectuals contemplated the ways it might threaten the faith. As a result, Catholics showed that phenomenology could be useful for secular projects, and encouraged its adoption by the philosophical establishment in countries across Europe and beyond. Baring traces the resonances of these Catholic debates in postwar Europe. From existentialism, through the phenomenology of Paul Ricoeur and Maurice Merleau-Ponty, to the speculative realism of the present, European thought bears the mark of Catholicism, the original continental philosophy.