Bücher der Reihe Great Books in Philosophy

Metaphysics is the study of existence at the highest level of generality. This book presents key topics that have always figured on the agenda of metaphysics: the nature and rationale of existence, the differentiation of what is actual from the unreal and mere possibility, and the prospects and limits of our knowledge of the real.

In the history of political philosophy, great minds have sought to define the nature and extent of human freedom, with justifications offered for the principles proposed. This title defends individual liberty against both social and political encroachment.

"Outlines of Pyrrhonism".

Since Old Testament days discrimination against minorities and other groups has been the rule in history rather than the exception. Chief among these repressive attitudes has been the inferior social and political status of women. This title argues against the disenfranchisement of women and the 2nd-class status they experienced within marriage.

Represents Mead's philosophy of experience, so central to his outlook. The present as unique experience is the focus of this analysis of the basic structure of temporality and consciousness. Mead emphasises the novel character of both the present and the past.

Surveys the history of liberal thought from John Locke to John Stuart Mill. This book rejects radical Marxists and fascists who would use violence and revolution rather than democratic methods to aid the citizenry.

Written in part as a theoretical reply to the stodgy conservatism of Edmund Burke's Reflections on the French Revolution (1790), Paine's Rights of Man (1791-92) sets forth a manifesto of popular democratic rule in the established tradition of John Locke and Jean-Jacques Rousseau. In it Paine offers a discussion of the nature of political man and proceeds to encourage the grass-roots revolutionary movements that seek to analyze critically and, where necessary, reform or replace social and political institutions, many of which tend only to repress those whom they were initially designed to serve.Paine's enthusiasm, courage, and boundless commitment to reason are the intellectual rapiers that strike impressive blows for the defense of freedom and for the self-determination of all persons. His dedication to liberty is not so blind as to endorse reform uncritically.In Part II of Rights of Man Paine does set himself against those who would rebel for the mere sake of rebellion. Revolution must contain within its being not only the displacement of the previous regime but also a rationally formulated alternative that will meet the needs of the people.

Preeminent American philosopher and educator John Dewey (1859-1952) rejected Hegelian idealism for the pragmatism of William James.In this collection of informal, highly readable essays, originally published between 1897 and 1909, Dewey articulates his now classic philosophical concepts of knowledge and truth and the nature of reality. Here Dewey introduces his scientific method and uses critical intelligence to reject the traditional ways of viewing philosophical discourse. Knowledge cannot be divorced from experience; it is gradually acquired through interaction with nature. Philosophy, therefore, has to be regarded as itself a method of knowledge and not as a repository of disembodied, pre-existing absolute truths.

Originally published in 1845, this concise critique formed the basis of thirty later lectures delivered in 1848 by Ludwig Feuerbach, one of Germany's most influential humanist philosophers. In The Essence of Religion Feuerbach applied the analysis expounded in The Essence of Christianity (1841) to religion as a whole. The main thrust of Feuerbach's argument is aptly summed up in the original subtitle to this work: "God the Image of Man. Man's Dependence upon Nature the Last and Only Source of Religion." Feuerbach reviews key aspects of religious belief and in each case explains them as imaginative elaborations of the primal awe and sense of dependence that humans experience in the face of nature's power and mystery. Rather than humans being created in the image of God, the situation is quite the reverse: "All theology is anthropology," he says, and "the being whom man sets over against himself as a separate supernatural existence is his own being."Feuerbach goes on to argue that the attributes of God are no more than reflections of the various needs of human nature. Further, as human civilization has advanced, the role of God has gradually diminished. In ancient times, before human beings had any scientific understanding of the way nature works, divine powers were seen behind every natural manifestation, from lightning bolts to the change of seasons. By contrast, in the modern era, when an in-depth understanding of natural causes has been achieved, there is no longer any need to imagine God behind the workings of nature: "He who for his God has no other material than that which natural science, philosophy, or natural observation generally furnishes to him . . . ought to be honest enough also to abstain from using the name of God, for a natural principle is always a natural essence and not what constitutes the idea of a God."Feuerbach's naturalistic philosophy had a decisive influence on Karl Marx and radical theologians such as Bruno Bauer and David Friedrich Strauss. His incisive critique remains a challenge to religion to this day.