"Consciousness is what makes the mind-body problem really intractable." So begins Thomas Nagel's classic 1974 essay "What is it Like to be a Bat?" Nagel's essay initiated the now widespread attention to consciousness as a central problem for philosophy, psychology, and neuroscience; it also influenced the recognition of the consciousness of nonhuman creatures as an important subject of study.

Published in 1762, it had a profound impact on the approach to the education and upbringing of a child, through infancy, childhood, adolescence and into adulthood. This was partly fuelled by the format – for Rousseau presents before us the boy Emile, taking him through the various stages of life, and as Emile becomes a young man, introducing a female counterpart, Sophie. This device personalises what would otherwise be a more formal philosophical presentation.

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.

Aristotle's Nicomachean Ethics, said to be dedicated to Aristotle's son, Nicomachus, is widely regarded as one of the most important works in the history of Western philosophy. Addressing the question of how men should best live, Aristotle's treatise is not a mere philosophical meditation on the subject, but a practical examination that aims to provide a guide for living out its recommendations.

How does the spectacle of the sufferings of others affect us? Are viewers inured - or incited - to violence by the depiction of cruelty? Susan Sontag here takes a fresh look at the representation of atrocity - from Goya's The Disasters of War to photographs of the American Civil War, lynchings of Blacks in the South, and the Nazi death camps, and to more contemporary horrific images of Bosnia, Sierra Leone, Rwanda, Israel, and Palestine, as well as New York City on September 11, 2001.

What is life? This is among the most difficult open problems in science, right up there with the nature of consciousness and the existence of matter. All the definitions we have fall short. None help us understand how life originates or the full range of possibilities for what life on other planets might look like. In Life as No One Knows It, physicist and astrobiologist Sara Imari Walker argues that solving the origin of life requires radical new thinking and an experimentally testable theory for what life is.

In Other Minds, Peter Godfrey-Smith, a distinguished philosopher of science and a skilled scuba diver, tells a bold new story of how subjective experience crept into being—how nature became aware of itself. As Godfrey-Smith stresses, it is a story that largely occurs in the ocean, where animals first appeared.

'Reason and imagination and all mental chatter died down... I forgot my name, my humanness, my thingness, all that could be called me or mine. Past and future dropped away... Lighter than air, clearer than glass, altogether released from myself, I was nowhere around.' Thus Douglas Harding describes his first experience of headlessness, or no self. First published in 1961, this is a classic work which conveys the experience that mystics of all times have tried to put words to.

Derek Parfit (1942–2017) is the most famous philosopher most people have never heard of. Widely regarded as one of the greatest moral thinkers of the past hundred years, Parfit was anything but a public intellectual. Yet his ideas have shaped the way philosophers think about things that affect us all: equality, altruism, what we owe to future generations, and even what it means to be a person. In Parfit, David Edmonds presents the first biography of an intriguing, obsessive, and eccentric genius.

What does it mean to be truthful? What role does truth play in our lives? What do we lose if we reject truthfulness? No philosopher is better suited to answer these questions than Bernard Williams. Writing with his characteristic combinationof passion and elegant simplicity, he explores the value of truth and finds it to be both less and more than we might imagine.

In this pathbreaking work, now with a new introduction, Edward S. Herman and Noam Chomsky show that, contrary to the usual image of the news media as cantankerous, obstinate, and ubiquitous in their search for truth and defense of justice, in their actual practice they defend the economic, social, and political agendas of the privileged groups that dominate domestic society, the state, and the global order.

This second edition of the Very Short Introduction on ethics has revised and updated aspects of the original to reflect changing times and mores. It highlights the importance of an understanding of approaches to ethics and its foundations, confronted as we are with a fluid and uncertain world of eroding trust, swirling conspiracy theories, and a dismaying loss of respect in public discourse.

In From Darwin to Derrida, evolutionary biologist David Haig explains how a physical world of matter in motion gave rise to a living world of purpose and meaning. Natural selection, a process without purpose, gives rise to purposeful beings who find meaning in the world. The key to this, Haig proposes, is the origin of mutable “texts”―genes―that preserve a record of what has worked in the world. These texts become the specifications for the intricate mechanisms of living beings.

Dip below the ocean’s surface and you are soon confronted by forms of life that could not seem more foreign to our own: sea sponges, soft corals, and serpulid worms, whose rooted bodies, intricate geometry, and flower-like appendages are more reminiscent of plant life or even architecture than anything recognizably animal. Yet these creatures are our cousins. As fellow members of the animal kingdom — the Metazoa— they can teach us much about the evolutionary origins of not only our bodies, but also our minds.

In a blossoming garden located far outside all worlds, a group of aging Greek gods have gathered to discuss the nature of existence, the mystery of mind, and whether there is a transcendent God from whom all things come. Turning to Eros, Psyche asks, "Do you see this flower, my love?"

"Consciousness is what makes the mind-body problem really intractable." So begins Thomas Nagel's classic 1974 essay "What is it Like to be a Bat?" Nagel's essay initiated the now widespread attention to consciousness as a central problem for philosophy, psychology, and neuroscience; it also influenced the recognition of the consciousness of nonhuman creatures as an important subject of study.

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.

Distinguished author of Mortal Questions and The View from Nowhere sets forth the central problems of philosophical inquiry for the beginning student. Arguing that the best way to learn about philosophy is to think about its questions directly, Thomas Nagel considers possible solutions to nine problems - knowledge of the world beyond our minds, knowledge of other minds, the mind-body problem, free will, the basis of morality, right and wrong, the nature of death, the meaning of life, and the meaning of words.

Why are we here? What's the point of existence? On the "big questions" of meaning and purpose, Western thought has been dominated by the dichotomy of traditional religion and secular atheism. In this pioneering work, Philip Goff argues that it is time to move on from both God and atheism. Through an exploration of contemporary cosmology and cutting-edge philosophical research on consciousness, Goff argues for cosmic purpose: the idea that the universe is directed towards certain goals, such as the emergence of life.

This book presents a history of spiritual exercises from Socrates to early Christianity, an account of their decline in modern philosophy, and a discussion of the different conceptions of philosophy that have accompanied the trajectory and fate of the theory and practice of spiritual exercises. Hadot's book demonstrates the extent to which philosophy has been, and still is, above all else a way of seeing and of being in the world.

Sartre's greatest novel and existentialism's key text, now introduced by James Wood, and read by the inimitable Edoardo Ballerini. Nausea is the story of Antoine Roquentin, a French writer who is horrified at his own existence. In impressionistic, diary form, he ruthlessly catalogs his every feeling and sensation.

Modern Physics and Ancient Faith argues that the great discoveries of modern physics are more compatible with the central teachings of Christianity and Judaism about God, the cosmos, and the human soul than with the atheistic viewpoint of scientific materialism.

How does a neural network become a brain? While neurobiologists investigate how nature accomplishes this feat, computer scientists interested in AI strive to achieve this through technology. The Self-Assembling Brain tells the stories of both fields, exploring the historical and modern approaches taken by the scientists pursuing answers to the quandary: What information is necessary to make an intelligent neural network? As Peter Robin Hiesinger argues, "the information problem" underlies both fields.

One in four American workers says their workplace is a "dictatorship." Yet that number almost certainly would be higher if we recognized employers for what they are—private governments with sweeping authoritarian power over our lives. In this compelling book, Elizabeth Anderson examines why, despite all this, we continue to talk as if free markets make workers free, and she proposes a better way to think about the workplace, opening up space for discovering how workers can enjoy real freedom.

To understand world politics, you need to understand how states think. Are states rational? Much of international relations theory assumes that they are. But many scholars believe that political leaders rarely act rationally. The issue is crucial for both the study and practice of international politics. John J. Mearsheimer and Sebastian Rosato argue that rational decisions in international politics rest on credible theories about how the world works and emerge from deliberative decision‑making processes.