Epistemology Books - Page 5

Critique of Judgment (Hackett Publishing)

Immanuel Kant, Werner Pluhar

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Total reviews: 6 Average rating: 4.0 of 5

Someday we will understand this book 5 out of 5 stars.
15 of 20 people found this review helpful.

The Critique of the Power of Judgment (the 3rd Critique) is the most important work in Modern philosophical aesthetics. The Guyer and Pluhar editions are to be preferred to that of Bernard, as the first two have more extenisve notes, and better translations, including of the First Introduction.

The 3rd Critique presents a vision of beauty, sublimity, and art that avoids reduction of them to them to the biological, a la Nietzsche or Freud. Instead, Kant describes the *justification* of reflective aesthetic judgments in terms of the conditions for using jugment, stressing the contemplative and harmonious character of the experience of beauty. Beauty is linked to cognitive and moral betterment; sublimity, a secondary subject, is discussed more purely in terms of it connection with morality.

The work is difficult; however, there is no substitute for close reading of the whole work. (Certainly not Schiller, who goes far beyond Kant in claiming beauty and art as foundational for knowledge). The 3rd Critique is still very contemporary in its import, including its theory of disinterestedness, which is compatible with intelligent accounts of affect.

Editorial Review:

Were judgements of taste (like cognitive judgements) in possession of a definite objective principle, then one who in his judgement followed such a principle would claim unconditioned necessity for it. Again, were they devoid of any principle, as are those of the mere taste of sense, then no thought of any necessity on their part would enter one's head.

Problems of Knowledge: A Critical Introduction to Epistemology

Michael Williams

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Epistemological optimism critically defended. 5 out of 5 stars.
38 of 38 people found this review helpful.

The subtitle, "a critical introduction to epistemology," is precisely descriptive of this volume. I'd say it is somewhat beyond an introduction -- and it is nothing if not critical (but of course any serious consideration of epistemology must be). The discourse throughout tackles the problem of skepticism, both classical (Agrippan) and modern (Cartesian). As Williams states in the introduction, "Once we become aware that even our most cherished views can be challenged, there is no going back to a pre-critical, traditionalist outlook. This is why concern with knowledge is no longer optional. . . Scepticism is the skeleton in Western rationalism's closet: an argumentatively sophisticated attack on rationalism itself. It represents the extreme case of a tradition of critical inquiry reflexively applied. From the very beginnings of Western philosophy, there has been a counter-tradition arguing that the limits of reason are much more confining than epistemological optimists like to think. . . If scepticism cannot be refuted, the rational outlook undermines itself."
Once familiar with the arguments of philosophical skepticism, it seems they are but modestly more "sophisticated" than those of mere practical, I might say "methodological", skepticism. All skepticism, practical or philosophical, is rather highly intuitive; one needn't be a stark, raving genius to understand Descartes' description of the problem of external ('objective') knowledge. As it turns out, skepticism is built on the same foundational assumptions as is the most pervasive model of epistemological theory -- Foundationalism. At first blush, the "foundational" theory of knowledge might seem like the appropriate model with which to defend knowledge from philosophical skepticism. But Foundationalism fails on two levels; it neither overcomes skepticism nor can allow for epistemological risk-taking (which can have obvious merit). It can be argued that the difficulty of foundationalism may be that it is atomistic -- might a holistic theory fare better? A holistic line of attack is the so-called Coherence theory, but this approach, while conceived as being less vulnerable than Foundationalism, appeals to the same rational underpinnings as Foundationalism and, yes, Philosophical Skepticism. The problems, in all cases, are analyzed in the first 12 chapters.
After a diagnostic treatment of the foundational assumptions of Philosophical Skepticism, the epistemology (theory of knowledge) for which Williams finally argues is the so-called Contextual theory. While Contextualism rejects the assumptions of Foundationalism and its quarreling cousins, it allows, within a "default and challenge" framework, for: immediate knowledge, a methodology of fallibilism (i.e., falsification), and epistemological risk-taking. A deflationist approach to knowledge, contextualism is neither atomistic nor strictly holistic. It is critical to notice that Contextualism is not mere epistemological Relativism, as Williams says, "the relativist, like the sceptic, is a disappointed foundationalist."

The author finally cautions that he has not offered the final word on these problems. But the treatment is obviously much more thorough than it appears in my brief review, and while I question a few of Williams assertions (very few actually), as an epistemological optimist (and a 'practical' rather than 'philosophical' skeptic), I suggest that he's pretty much gotten it right. The book is well worth your time if you are interested in the theory of knowledge (and if you have any interest in defending your beliefs/judgments, you should be).

Editorial Review:

What is epistemology or "the theory of knowledge?" What is it really about? Why does it matter? What makes theorizing about knowledge "philosophical?" Why do some philosophers argue that epistemology--perhaps even philosophy itself--is dead?
In this succinct, exciting, and original introduction to epistemology, Michael Williams explains and criticizes philosophical theories of the nature, limits, methods, possibility, and value of knowing. A coherent and progressive text, Problems of Knowledge covers both traditional and contemporary approaches to the subject, including foundationalism, the coherence theory, and "naturalistic" theories. As an alternative to these perspectives, Williams defends his own distinctive contextualist approach. Problems of Knowledge provides clear and engaging explanations of the theory of knowledge and why it matters, offering an excellent foundation for students in introductory epistemology courses.

Against Method

Paul Feyerabend

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Troubliing to say the least! 3 out of 5 stars.
48 of 67 people found this review helpful.

Paul Feyerabend, in writing this book during the anti-authoritarian, hippie infested, mid 60's was, like Kuhn, just asking for heavy misinterpretation. This should make us want to read the book all the more. Feyerabend, as you will discover, is NOT anti-science, Feyerabend is NOT anti-reason and for god's sake, FEYERABEND IS NOT A SUBJECTIVIST! What he is advocating is scientific anarchism, meaning: science does not proceed by any set of rules, criterion or methods. So, as may suprise you, Feyerabend is not even that contraversial.

Feyerabend supports himself like this. Science operates from theories which inextricably use observation, preconcieved theories (like "the earth is moving right now"), language and subject-dependent vantage point. Since none of these are completely, or ever could be, accurate, no theory can ever be proved, and so many theories would be refuted because of changing paradigms, preconceptiois and world-views affecting all of the above, science would never make any progress. Thus, if there are any rules, they are pragmatic hence science is purely instrumental meaning it can only be judged in retrospect and rules only exist situationally. All may be broken.

So how is Feyerabend not contraversial? Between Popper (all theories are inextricable from preconceptions that sometimes are shown erroneous), Dewey (science is pragmatic and instrumental) and Kuhn (paradigm shifts mark heavy changes in science and because of their scope, make scientific change excruciating and unreliable), all of these Feyerabendian critiques have been made before. The other detriment is that while he makes strategic points against method, it would've helped his credibility if he guided us to a new starting point. If we can only judge science in retrospect, but still can't even be sure that are preconceptions won't get in the way, than how could we even do THAT. An attempt at an answer (even in guess form) would have been nice.

To his credit, the book is written well (certainly not difficult to read), is thought provoking (this coming from a Popperian) and does make some good adjustments to what came before. Popper's insistence that theories, when replacing others, need to be at least as explanative as the old ones. Feyerabend smartly answers with a quick retort - 'Why? Why couldn't a new theory solve most of the problems so well, that we use it assuming the rest will be figured out in due course?' There is also a brilliant post-script where Feyerabend advocates 'seperation of science and state' and makes a beautiful case for science education that teaches many 'hows' instead of many 'whats'. Also his "postscript on relativism" and three prefaces (original, third edition and chinese edition) give a much deserved slap in the face to those that still look at Feyerabend as a relativist and non-believer in science. They need to read this book like they should've the first time. You should read it too.

What We Believe but Cannot Prove: Today's Leading Thinkers on Science in the Age of Certainty

John Brockman

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Total reviews: 22 Average rating: 4.0 of 5

'Third world uncertainties- and their incompletenesses' 4 out of 5 stars.
2 of 2 people found this review helpful.

The one - hundred scientists, educators, psychologists, linguists, and other professionals of the life of the mind who provide answers to the 'title- question' do so apparently with little knowledge of what other respondents are saying. Thus for instance when Martin Rees raises the possibility that mankind may be the only advanced intelligence that has yet come into the universe, Craig Ventner who supports a form of Crick's panspermic view( i.e. We got here by being seeded by more advanced intelligences from elsewhere in the universe) there is no opportunity for give and take between them. My sense is that is that this whole enterprise might have been more productively conducted had it involved a dialogue around several major questions now confronting humanity i.e. the extraterrestial life question, the artificial intelligence in place of humanity, question, the ' understanding everything' question.
Another problem I had with the book is that while John Brockman has truly created an impressive enterprise with his 'Edge ' world and Third Culture, the Third Culture is largely devoid of religious thinkers, and of thinkers whose fundamental background is in the Humanities.
Consider for instance the one great Idea the great majority of Humanity believes in without having Proof of i.e. the idea of a Creator Who is the Alpha and Omega, the Beginning and the End,that Mankind has the purpose of in some way serving . Consider too some of the other beliefs most important to Mankind for which there is no proof i.e. the belief in an Afterlife, the belief that our loved ones have some kind of continuation beyond the life of earth.
These questions which burn in the heart of Humanity are by and large outside the consideration of those involved in 'The Third Culture'.
Here it is possible to point out that many of the respondents here give answers which come directly out of their own work. That is what interests them is beliefs they have related to their own special enterprise and skill. This makes sense, but it does not necessarily make for startling revelations.
Nonetheless, and here I come to what is truly praiseworthy in the enterprise this collection contains information on 'cutting edge' work now being done in various scientific areas. For instance on the whole question of ' extraterrestial intelligences' a number of respondents point to increasing evidence of a greater prevalence of earth- like planets, of conditions for life than was previously thought.
While many of the respondents give one or two - sentence brief answers a number like Martin Rees, Michael Shermer ,John Horgan, Rebecca Goldstein present positions which outline and justify their fundamental attitude to their own scientific enterprise.
Others like Ray Kurzweil who momentarily forgets about the 'Singularity' to seek out ways of abrograting the finite speed- of -laws, make speculative ventures . Stewart Kauffman for instance wonders if there will be a fourth- law of Thermodynamics, involving self- constructing non- equilibrium systems.
What emerges from reading through the whole discussion is a sense of how much Mankind has come to know and understand about the Universe, and yet how open the major questions relating to Mankind's near , and if it gets to this, distant future are. On so many levels it seems that the more answers we have the more questions we open up for ourselves. And this as if to suggest that the scientific enterprise, the whole enterprise of Man's knowing and learning about the world is a necessarily unfinishable one. There will be no unified- theory of 'everything' at any time in any foreseeable future.
What was encouraging was how , it seems to me, wise and humble many of the respondents were in acknowledging the limitations of understanding, while passionately engaging in their own efforts to know more.





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Editorial Review:

More than one hundred of the world's leading thinkers write about things they believe in, despite the absence of concrete proof

Scientific theory, more often than not, is born of bold assumption, disparate bits of unconnected evidence, and educated leaps of faith. Some of the most potent beliefs among brilliant minds are based on supposition alone -- yet that is enough to push those minds toward making the theory viable.

Eminent cultural impresario, editor, and publisher of Edge (www.edge.org), John Brockman asked a group of leading scientists and thinkers to answer the question: What do you believe to be true even though you cannot prove it? This book brings together the very best answers from the most distinguished contributors.

Thought-provoking and hugely compelling, this collection of bite-size thought-experiments is a fascinating insight into the instinctive beliefs of some of the most brilliant minds today.

Contemporary Rhetorical Theory: A Reader

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This indispensable text brings together important essays on the themes, issues, and controversies that have shaped the development of rhetorical theory since the late 1960s. An extensive introduction and epilogue by the editors thoughtfully examine the current state of the field and its future directions, focusing in particular on how theorists are negotiating the tensions between modernist and postmodernist considerations. Each of the volume's eight main sections comprises a brief explanatory introduction, four to six essays selected for their enduring significance, and suggestions for further reading. Topics addressed include problems of defining rhetoric, the relationship between rhetoric and epistemology, the rhetorical situation, reason and public morality, the nature of the audience, the role of discourse in social change, rhetoric in the mass media, and challenges to rhetorical theory from the margins. An extensive subject index facilitates comparison of key concepts and principles across all of the essays featured.

Philosophy of the Human Person

James B. Reichmann

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Total reviews: 5 Average rating: 3.0 of 5

A good introduction to Philosophy. 4 out of 5 stars.
5 of 11 people found this review helpful.

You will be introduced to the major thinkers of philosophy and their philosophies concerning the human person

An excellent overview of the Thomist position 5 out of 5 stars.
4 of 5 people found this review helpful.

This text provides an excellent intoduction and summary of the philosophy of the human being as has been traditionally taught in the Western tradition. Reichmann provides clear descriptions of several difficult topics in the philosophy of the person from the classic Thomist persepctive, especially in reference to modern issues like the beginning of life and the challenges posed by evolutionary theory

Much More Than A Super Suspense Thriller!! 5 out of 5 stars.
2 of 4 people found this review helpful.

Reichmann brilliantly inserts philosophical ideas into the narrative. In addition to tracing the life of our protagonist, Thomas, Fr. Reichmann describes his struggles in coming to grips with his only too human self. Along the way, he teams up with his sidekick Archimedes, who provides valuable insight. With the help of Archimedes, Thomas comes to understand his phenomena of questioning, learning, intellection and habituation. He then must prepare himself for the ultimate test. In a thrilling conclusion, Thomas is forced to face his own origins. Will Thomas be tempted by the devil and accept a monkey as his father? Read on and find out!

Editorial Review:

This book provides the student of philosophy with a comprehensive discussion of the human experience, with the single aim of uncovering the meaning of being human.

Mind and Nature: A Necessary Unity (Advances in Systems Theory, Complexity, and the Human Sciences)

Gregory Bateson

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The most important book on epistemology there is 5 out of 5 stars.
20 of 27 people found this review helpful.

Gregory Bateson is one of the most important thinkers of the twentieth century. This is one of his last books and it deals with matters of epistemology. The thinking preserved within its pages is profound yet most of the time down to earth. There Bateson parts company with most formal epistemologists, the majority of whom are utterly confused, at least in their way of exposition. You do not need to be an expert logician to understand Bateson's thinking; he is the expert and tutors you through the straights of Scylla and Charybdis with the outmost comfort and safety. From this fantastic journey you will definitively be enriched.

This book is one of his most important. It is a testament of his view of science and coming from a person who helped revolutionize more scientific fields than the average person has even heard of it should be taken seriously. In its pages Bateson tells us what science is and how it should be properly exercised. Given the confusion and nihilism that have followed on the pseudoscientific revolutions of postmodernism and decostructivism (read Focault, Derida or Judith Butler for instance) such readings are necessary if at times disturbing. Not all ways of doing science are equal and many of them are based on logical confusion. Bateson is clear on that point. On page 24 he tells us "Some tools of thought are so blunt that they are almost useless". Self-evident to most people this maxim needs to be restated and taken seriously, especially within the social sciences that have only succeeded in making minor steps since the time of Aristotle. In this book we learn the why of this unfortunate situation. The question is if anybody wants to listen...

Still Bateson is not in any way preaching like some untouchable headmaster, unlike many other philosophers of his rank (read Jerry Fodor for instance). He is aware of the difficulties and obstacles involved and most of the time keeps his voice low. He also is not a techno-freak like many of the newest cognitive scientists, modern rationalists or evolutionary psychologists though he is one of their intellectual fathers. Instead he often talks of the need of a holistic approach, of looking out for the pattern which connects mind to nature and nature to the universe, and warns against the dangers of degrading the ecosystem and turning our backs to the fellow living creatures of this, still wonderful, planet.

If you only read one book on the history of science or on epistemology make this one your choice. You wont regret it. It is a cybernetically quided misile which will hit you on the head, and change you forever. To the better that is.

Critique of the Power of Judgment (The Cambridge Edition of the Works of Immanuel Kant in Translation)

Immanuel Kant

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Novalis 2 out of 5 stars.
31 of 35 people found this review helpful.

The editors list as one of their principles for rendering Kant's difficult German into English: "Our translators try to avoid sacrificing literalness to readability." Their notion of literalness is simply this: if one of Kant's sentences has five subordinate clauses, the English version should have five subordinate clauses. They obtusely fail to consider that German has grammatical markers that English does not have (e.g., gender of nouns and pronouns). Hence while Kant's German sentence might have a pronoun separated from its noun by some distance, gender will indicate the appropriate reference. In English, the referent for a pronoun is usally the noun most proximate--thus their introduction of great ambiguity into the English that does not exist in the German. The translators also presume that the only way to preserve Kant's argumentative structure is by adhering to his complex surface structure. But the logical grammar of Kant's arguments is obscured in English by the sacrifice of readability to their notion of literalness. Werner Pluhar has a better translation.

Editorial Review:

This entirely new translation of Kant's Critique of the Power of Judgment follows the principles and high standards of all other volumes in The Cambridge Edition of the Works of Immanuel Kant. This volume includes for the first time the first draft of Kant's introduction to the work; the only English edition notes to the many differences between the first (1790) and second (1793) editions of the work; and relevant passages in Kant's anthropology lectures where he elaborated on his aesthetic views.

Three essays on universal law: The laws of Karma, will, and love

Michael A. Singer

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THE LAW OF KARMA: Modern science has found undeniable evidence that there are laws governing the structure and movement of every atom in Nature. Yet man continues to live as though the various events happening to him throughout his life are random -- occurring only by "chance." This essay formally presents a Universal Law which not only incorporates all of the existing scientific laws, but also explains the underlying order which governs the conditions of our everyday lives.

THE LAW OF WILL: Will power is a force nearer to us than any of the external forms of power which we utilize each day. Yet, from an analytical point of view, the power of will is perhaps the least understood. This essay constructs an unprecedented model of the will force which is used to answer questions such as: what will is, where it comes from, and how we manage to have control over this force. The analysis then turns to the age-old question of whether man really has "free will."

THE LAW OF LOVE: Psychology and religion both stress that at the very essence of man's being is the yearning for love. But though we have all shared in love, very few people actually understand what is happening when love is felt, or what conditions determine the presence or absence of this force. In this essay a comprehensive model of the love force is constructd based upon the Eastern concept of the seven chakras. Around this model a thorough analysis is conducted which reveals the essential qualities of true love. This essay has been repeatedly praised as one of the clearest eplanations of what is actually going on inside when we "fall in love," as well as clearly explaining how we can consciously come into tune with this inner force.

Thought as a System

David Bohm

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In Thought as a System, best-selling author David Bohm takes as his subject the role of thought and knowledge at every level of human affairs, from our private reflections on personal identity to our collective efforts to fashion a tolerable civilization.

Elaborating upon principles of the relationship between mind and matter first put forward in Wholeness and the Implicate Order, Professor Bohm rejects the notion that our thinking processes neutrally report on what is `out there' in an objective world. Bohm carefully explores the manner in which thought actively participates in forming our perceptions, our sense of meaning and our daily actions. He suggests that collective thought and knowledge have become so automated that we are in large part controlled by them, with a subsequent loss of authenticity, freedom and order.

In conversations with fifty seminar participants in Ojai, California, David Bohm offers a radical perspective on an underlying source of human conflict and inquires into the possibility of individual and collective transformation.