Moral values are real—we don't just make them up. Beauty is in the world—it's not just in the eye of the beholder. You are free—what you do is not always determined by electrochemical processes in your brain. And the universe we live in is God's creation. These are radical claims. But they are widely rejected in contemporary philosophy because they are almost always considered in relative isolation from one another. This book shows that when they are considered in conjunction, they gain mutual support. And it shows this both clearly and concisely. But its systematic approach to philosophy also reveals that various philosophical positions currently widely accepted and defended can appear plausible and perhaps even compelling only when they are considered in relative isolation—as they, too, almost always are. When the issues on which these positions are taken are considered in conjunction, problems come into view and the alternative positions defended in this book emerge as superior. Toward a Philosophical Theory of Everything is a ground-breaking work that shows the importance of systematic thinking, while also defending positions, on central philosophical issues, that are widely rejected in contemporary philosophy.

Moral values are real-we don't just make them up. Beauty is in the world-it's not just in the eye of the beholder. You are free-what you do is not always determined by electrochemical processes in your brain. And the universe we live in is God's creation. These are radical claims. But they are widely rejected in contemporary philosophy because they are almost always considered in relative isolation from one another. This book shows that when they are considered in conjunction, they gain mutual support. And it shows this both clearly and concisely. But its systematic approach to philosophy also reveals that various philosophical positions currently widely accepted and defended can appear plausible and perhaps even compelling only when they are considered in relative isolation-as they, too, almost always are. When the issues on which these positions are taken are considered in conjunction, problems come into view and the alternative positions defended in this book emerge as superior. Toward a Philosophical Theory of Everything is a ground-breaking work that shows the importance of systematic thinking, while also defending positions, on central philosophical issues, that are widely rejected in contemporary philosophy.

A concise, comprehensive overview of the “M Theory” and its application in today’s world, by a renowned American philosopher Ken Wilber has long been hailed as one of the most important thinkers of our time, but his work has seemed inaccessible to readers who lack a background in consciousness studies or evolutionary theory—until now. In A Theory of Everything, Wilber uses clear, non-technical language to present complex, cutting-edge theories that integrate the realms of body, mind, soul, and spirit. He then demonstrates how these theories and models can be applied to real world problems and incorporated into readers’ everyday lives. Wilber begins his study by presenting models like “spiral dynamics”—a leading model of human evolution—and his groundbreaking “all-level, all-quadrant” model for integrating science and religion, showing how they are being applied to politics, medicine, business, education, and the environment. He also covers broader models, explaining how they can integrate the various worldviews that have been developed around the world throughout the ages. Finally, Wilber proposes that readers take up an "integral transformative practice"—such as meditation—to help them apply and develop this integral vision in their personal, daily lives. A fascinating and easy-to-follow exploration of the “M Theory,” this book is another tour-de-force from one of America’s most inventive minds.

In this ambitious study, David Corfield attacks the widely held view that it is the nature of mathematical knowledge which has shaped the way in which mathematics is treated philosophically and claims that contingent factors have brought us to the present thematically limited discipline. Illustrating his discussion with a wealth of examples, he sets out a variety of approaches to new thinking about the philosophy of mathematics, ranging from an exploration of whether computers producing mathematical proofs or conjectures are doing real mathematics, to the use of analogy, the prospects for a Bayesian confirmation theory, the notion of a mathematical research programme and the ways in which new concepts are justified. His inspiring book challenges both philosophers and mathematicians to develop the broadest and richest philosophical resources for work in their disciplines and points clearly to the ways in which this can be done.

Bringing to light new facets in the philosophy of Emmanuel Levinas and William James, Megan Craig explores intersections between French phenomenology and American pragmatism. Craig demonstrates the radical empiricism of Levinas's philosophy and the ethical implications of James's pluralism while illuminating their relevance for two philosophical disciplines that have often held each other at arm's length. Revealing the pragmatic minimalism in Levinas's work and the centrality of imagery in James's prose, she suggests that aesthetic links are crucial to understanding what they share. Craig's suggestive readings change current perceptions and clear a path for a more open, pluralistic, and creative pragmatic phenomenology that takes cues from both philosophers.

The modern materialist approach to life has conspicuously failed to explain such central mind-related features of our world as consciousness, intentionality, meaning, and value. This failure to account for something so integral to nature as mind, argues philosopher Thomas Nagel, is a major problem, threatening to unravel the entire naturalistic world picture, extending to biology, evolutionary theory, and cosmology. Since minds are features of biological systems that have developed through evolution, the standard materialist version of evolutionary biology is fundamentally incomplete. And the cosmological history that led to the origin of life and the coming into existence of the conditions for evolution cannot be a merely materialist history, either. An adequate conception of nature would have to explain the appearance in the universe of materially irreducible conscious minds, as such. Nagel's skepticism is not based on religious belief or on a belief in any definite alternative. In Mind and Cosmos, he does suggest that if the materialist account is wrong, then principles of a different kind may also be at work in the history of nature, principles of the growth of order that are in their logical form teleological rather than mechanistic. In spite of the great achievements of the physical sciences, reductive materialism is a world view ripe for displacement. Nagel shows that to recognize its limits is the first step in looking for alternatives, or at least in being open to their possibility.