We must all make choices about how we want to live. We evaluate our possibilities by relying on historical, moral, personal, political, religious, and scientific modes of evaluations, but the values and reasons that follow from them conflict. Philosophical problems are forced on us when we try to cope with such conflicts. There are reasons for and against all proposed ways of coping with the conflicts, but none of them has been generally accepted by reasonable thinkers. The constructive aim of The Nature of Philosophical Problems is to propose a way of understanding the nature of such philosophical problems, explain why they occur, why they are perennial, and propose a pluralist approach as the most reasonable way of coping with them. This approach is practical, context-dependent, and particular. It follows from it that the recurrence of philosophical problems is not a defect, but a welcome consequence of the richness of our modes of understanding that enlarges the range of possibilities by which we might choose to live. The critical aim of the book is to give reasons against both the absolutist attempt to find an overriding value or principle for resolving philosophical problems and of the relativist claim that reasons unavoidably come to an end and how we want to live is ultimately a matter of personal preference, not of reasons.

The inaugural volume of the Pittsburgh-Konstanz series, devoted to the work of philosopher Adolf GrŸnbaum, encompasses the philosophical problems of space, time, and cosmology, the nature of scientific methodology, and the foundations of psychoanalysis.

Peter Alward’s rigorous introductory text functions as a roadmap for students, laying out the key issues, positions, and arguments of academic philosophy. The book covers central topics in metaphysics, epistemology, ethics, and political philosophy. An introductory chapter presents the foundations of philosophical discourse and offers a primer on the basics of logic. Those argumentative tools are then employed to address classic philosophical issues such as the relationship between body and mind, skepticism, the possibility of free will, and the existence of God. Later chapters engage issues of morality, justice, and liberty, as well as moral questions concerning abortion and the practice of punishment. Throughout, Alward aims for clarity, providing summaries, diagrams, and reflective questions to assist the student reader.

This classic work, first published in 1912, has never been supplanted as an approachable introduction to the theory of philosophical enquiry. It gives Russell's views on such subjects as the distinction between appearance and reality, the existence and nature of matter, idealism, knowledge by acquaintance and by description, induction, truth and falsehood, the distinction between knowledge, error and probable opinion, and the limits and value of philosophical knowledge.

It is ten years since Adolf Griinbaum published the first edition of this book. It was promptly recognized to be one of the few major works in the philosophy of the natural sciences of this generation. In part, this is so because Griinbaum has chosen a problem basic both to philosophy and to the natural sciences - the nature of space and time; and in part, this is so because he so admirably exemplifies that Aristotelian devotion to the intimate and mutual dependence of actual science and philosophical understanding. More than this, however, the quality of his work derives from his achievement in combining detail with scope. The problems of space and time have been among the most difficult in contemporary and classical thought, and Griinbaum has been responsible to the full depth and complexity of these difficulties. This revised and enlarged second edition is a work in progress, in the tradition of reflective analysis of modern science of such figures as Ehrenfest and Reichenbach. In publishing this work among the Boston Studies in the Philosophy of Science, we hope to contribute to and encourage that broad tradition of natural philosophy which is marked by the close collaboration of philoso phers and scientists. To this end, we have published the proceedings of our Colloquia, of meetings and conferences here and abroad, as well as the works of single authors.

We must all make choices about how we want to live. We evaluate our possibilities by relying on historical, moral, personal, political, religious, and scientific modes of evaluations, but the values and reasons that follow from them conflict. Philosophical problems are forced on us when we try to cope with such conflicts. There are reasons for and against all proposed ways of coping with the conflicts, but none of them has been generally accepted by reasonable thinkers. The constructive aim of The Nature of Philosophical Problems is to propose a way of understanding the nature of such philosophical problems, explain why they occur, why they are perennial, and propose a pluralist approach as the most reasonable way of coping with them. This approach is practical, context-dependent, and particular. It follows from it that the recurrence of philosophical problems is not a defect, but a welcome consequence of the richness of our modes of understanding that enlarges the range of possibilities by which we might choose to live. The critical aim of the book is to give reasons against both the absolutist attempt to find an overriding value or principle for resolving philosophical problems and of the relativist claim that reasons unavoidably come to an end and how we want to live is ultimately a matter of personal preference, not of reasons.

The first text to critically discuss Edmund Husserl’s concept of the "life-world," The Natural World as a Philosophical Problem reflects Jan Patocka's youthful conversations with the founder of phenomenology and two of his closest disciples, Eugen Fink and Ludwig Landgrebe. Now available in English for the first time, this translation includes an introduction by Landgrebe and two self-critical afterwords added by Patocka in the 1970s. Unique in its extremely broad range of references, the work addresses the views of Russell, Wittgenstein, and Carnap alongside Husserl and Heidegger, in a spirit that considerably broadens the understanding of phenomenology in relation to other twentieth-century trends in philosophy. Even eighty years after first appearing, it is of great value as a general introduction to philosophy, and it is essential reading for students of the history of phenomenology as well as for those desiring a full understanding of Patocka’s contribution to contemporary thought.