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Instead of seeing this paradox of modernity as self-deception or bad faith, Zachary Simpson employs cognitive and social scientific research to explain how best to realize values that we know to be false: through art, community, and ritual. In Simpson''s account, the values we construct must conform to narrative, be reinforced through community, and habituated through ritual. And yet modernity has also undermined collectivity and ritual. Thus arises the second paradox of modernity: the best tools we have for realizing values are those which devalue the individual modern subject. The last part of the book attempts to make three normative points regarding modernity. First, the modern, individualist subject is insufficient to realize the very values and aspirations of modernity. We must recognize that humans are collective and communal. Second, we cannot simply create values – they must arise in communities and be realized through narrative and ritual. 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While most texts focus on either the need for created values or the need to remedy modern subjectivity, few, if any, link the two problems together. Moreover, they do not ground their analyses in the social sciences and contemporary findings regarding the efficacy of narrative, communal action, and rituals. 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The book reflects this particular trait of Ueda’s philosophy, but it also covers all thematic fields of his writings. Contributions from both young and established scholars and experts from Japan, Europe and the U.S. make this a unique introduction to and reception of Ueda’s philosophy. Readers will discover discussions of mysticism in the East and West, and consideration of modern philosophy topics including self-awareness, nature and poetic language. The book also presents a focussed look at language and nothingness, considering silence and nihilism. Chapters allow the reader to understand the timeliness of a thinking that mediates and transcends the dichotomy of East and West. This volume will appeal not only to scholars of Nishida, Japanese philosophy, mysticism and religious experience in Japan, but also to scholars of Western philosophy, especially those interested in Meister Eckhart, Martin Heidegger and Martin Buber. 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The authors of the volume go beyond that fault line to investigate the tradition of medieval natural philosophy and its ancient sources and analyze the issues forming a borderland between physiology and psychology. They also demonstrate that the medieval tradition was rich and diverse for it offered a wide variety of the discussed problems as well as the methodological approaches. This volume is the first attempt to cover a diversity of topics and methods employed in the medieval debates on body, mind and soul as well as their interrelationships. The Embodied Soul is a must-have for all those interested in puzzling dilemmas of how a living organism functions and how its inner life can be explained as well as for all those interested in the history of thought in general. 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By demonstrating how the skeptical teachings of the Academy affected these authors’ Enlightened attacks on traditional metaphysics, this book deepens and broadens the burgeoning scholarship on the role that the Ancients schools of skepticism played in the configuration of Modern skeptical outlooks. It bolsters the newfound recognition that we must reconsider the conventional view that the revival of Pyrrhonism in the sixteenth and seventeenth centuries gave birth to Modern skepticism by incorporating the influence of Academic skepticism in the analysis. Giving a new impetus to this line of research, the author argues that Academic ideas and methods informed Hume’s and Kant’s critique of metaphysics in substantial and thus far unacknowledged ways. Specifically, she demonstrates the centrality of Academic skepticismto Hume’s epistemology and critique of religion through a detailed analysis of his theory of belief in the Treatise and the first Enquiry as well as of its application in the Dialogues concerning Natural Religion. Likewise, her analysis reveals how Kant’s anti-metaphysical stance, developed in the Transcendental Dialectic of the Critique of Pure Reason, contains many skeptical insights of Academic inspiration, bequeathed to him by Hume.\u003c\/p\u003e","brand":"Gardners","offers":[{"title":"Default Title","offer_id":52911352217879,"sku":null,"price":13700.64,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0679\/6918\/8119\/files\/9783030897505.jpg?v=1781268770"},{"product_id":"idealism-realism-debate-among-edmund-husserls-early-followers-and-critics-9783030621599","title":"Idealism-Realism Debate Among Edmund Husserl's Early Followers and Critics","description":"\u003cp\u003eThis volume aims to contextualize the development and reception of Husserl’s transcendental-phenomenological idealism by placing him in dialogue with his most important interlocutors – his mentors, peers, and students. 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The contributions to this volume reconsider many of the early interpretations and critiques of Husserl, inviting readers to assess the merits of the arguments put forward by his critics while also shedding new light on their so-called “misunderstandings” of his idealism. 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The focus of the book is on the logic and philosophy of language of John Fabri of Valenciennes (fl. c. 1500), one of the last exponents of the terminist approach to logic that was bitterly criticized by the humanist movement. By means of a careful reconstruction of Fabri’s text, the book argues that Fabri''s modal logic ultimately goes back to the work of John Buridan, and represents the same approach to the topic as the modal logics that were developed by adherents of the via moderna in Paris. This has significant implications for the historiography of post-medieval philosophy. Fabri was active in Louvain, which until the late 16th century was the most important intellectual center in the Low Countries. According to a long-standing tradition in the scholarship, Louvain was one of the few bulwarks of via antiqua logic on the map of post-medieval Europe. The book argues that this thesis is at least in part a scholarly fiction, and thus in need of revision. 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Ioan explores their critiques of traditional morality, as well as their accounts of ethics, freedom and politics, arguing that we can best compare their respective philosophical physiologies, and their broader philosophical positions, through their shared interest in the notion of power. 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