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The first survey in the English language of the history of naturalistic monism in the works of Haeckel, Spinoza, and others. Contributors demonstrate that, to a greater extent than previously shown, monism provided an essential epistemological framework for numerous religious, political and cultural movements between the 1840s and 1940s.

The first survey in the English language of the history of naturalistic monism in the works of Haeckel, Spinoza, and others. Contributors demonstrate that, to a greater extent than previously shown, monism provided an essential epistemological framework for numerous religious, political and cultural movements between the 1840s and 1940s.

In response to a climate in which respect for international law and the law of the European Union is rapidly losing ground, Paul Gragl advocates for the revival of legal monism as a solution to potentially irresolvable normative conflicts between different bodies of law. In this first comprehensive monograph on the theory as envisaged by the Pure Theory of Law of the Vienna School of Jurisprudence, the author defends legal monism against the competing theories of dualism and pluralism. Drawing on philosophical, epistemological, legal, moral, and political arguments, this book argues that only monism under the primacy of international law takes the law and the concept of legal validity seriously. On a practical level, it offers policy-makers and decision-makers methods of dealing with current problems and a means to restore respect for international law and peaceful international relations. While having the potential to revive and elicit further interest and research in monism and the Pure Theory of Law, the comprehensiveness and scope of the book also make it a choice text for inter-disciplinary scholars.

In response to a climate in which respect for international law and the law of the European Union is rapidly losing ground, Paul Gragl advocates for the revival of legal monism as a solution to potentially irresolvable normative conflicts between different bodies of law. In this first comprehensive monograph on the theory as envisaged by the Pure Theory of Law of the Vienna School of Jurisprudence, the author defends legal monism against the competing theories of dualism and pluralism. Drawing on philosophical, epistemological, legal, moral, and political arguments, this book argues that only monism under the primacy of international law takes the law and the concept of legal validity seriously. On a practical level, it offers policy-makers and decision-makers methods of dealing with current problems and a means to restore respect for international law and peaceful international relations. While having the potential to revive and elicit further interest and research in monism and the Pure Theory of Law, the comprehensiveness and scope of the book also make it a choice text for inter-disciplinary scholars.

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According to Russellian monism, an alternative to the familiar theories in the philosophy of mind that combines attractive components of physicalism and dualism, matter has intrinsic properties that both constitute consciousness and serve as categorical bases for the dispositional properties described in physics. Consciousness in the Physical World collects various works on Russellian monism, including historical selections, recent classics, and new pieces. Most chapters are sympathetic with the view, but some are skeptical. Together, they constitute the first book-length treatment of the view itself, its relationship to other theories, its motivations, and its problems.

According to Russellian monism, an alternative to the familiar theories in the philosophy of mind that combines attractive components of physicalism and dualism, matter has intrinsic properties that both constitute consciousness and serve as categorical bases for the dispositional properties described in physics. Consciousness in the Physical World collects various works on Russellian monism, including historical selections, recent classics, and new pieces. Most chapters are sympathetic with the view, but some are skeptical. Together, they constitute the first book-length treatment of the view itself, its relationship to other theories, its motivations, and its problems.

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In the early twentieth century, Ernst Mach, William James, and Bertrand Russell founded a philosophical and scientific movement known as 'neutral monism', based on the view that minds and physical objects are constructed out of elements or events which are neither mental nor physical, but neutral between the two. This movement offers a unified scientific outlook which includes sensations in human experience and events in the world of physics under one roof. In this book Erik C. Banks discusses this important movement as a whole for the first time. He explores the ways in which the three philosophers can be connected, and applies their ideas to contemporary problems in the philosophy of mind and the philosophy of science - in particular the relation of sensations to brain processes, and the problem of constructing extended bodies in space and time from particular events and causal relations.

This book traces the development of the monist world-view in Germany from the Age of Goethe to the 1920s. Originally a core idea in the philosophy of Spinoza, monism, the idea of a universe of one substance that is both mind and matter, inspired many German thinkers from Goethe to Fechner, especially the infamous social Darwinist Ernst Haeckel. This study contrasts Haeckel’s monism with the more benign monist world-views of his predecessors and of his socialist and left-liberal contemporaries and followers, above all Bruno Wille and Wilhelm Bölsche.

This book examines the role of the Oedipus complex in the psyche and relates it to urgent issues of social life, historical and current. It discusses the theory of sexual phallic monism and its most important consequences, and some essential points of Freud's work on female sexuality.

Philosophy has inherited a powerful impulse to embrace either dualism or a reductive monism―either a radical separation of mind and body or the reduction of mind to body. But from its origins in the writings of the Stoics, the first thoroughgoing materialists, another view has acknowledged that no forms of materialism can be completely self-inclusive―space, time, the void, and sense are the incorporeal conditions of all that is corporeal or material. In The Incorporeal Elizabeth Grosz argues that the ideal is inherent in the material and the material in the ideal, and, by tracing its development over time, she makes the case that this same idea reasserts itself in different intellectual contexts.Grosz shows that not only are idealism and materialism inextricably linked but that this "belonging together" of the entirety of ideality and the entirety of materiality is not mediated or created by human consciousness. Instead, it is an ontological condition for the development of human consciousness. Grosz draws from Spinoza's material and ideal concept of substance, Nietzsche's amor fati, Deleuze and Guattari's plane of immanence, Simondon's preindividual, and Raymond Ruyer's self-survey or autoaffection to show that the world preexists the evolution of the human and that its material and incorporeal forces are the conditions for all forms of life, human and nonhuman alike. A masterwork by an eminent theoretician, The Incorporeal offers profound new insight into the mind-body problem

Knight goes back to the fundamentals of the mystical traditions of Judaism, Islam, and Christianity. He teaches us how to distinguish between magic and mysticism, natural and revealed religion, monism and theism.

Bhikhu Parekh argues for a pluralist perspective on cultural diversity. Writing from both within the liberal tradition and outside of it as a critic, he challenges what he calls the "moral monism" of much of traditional moral philosophy, including contemporary liberalism--its tendency to assert that only one way of life or set of values is worthwhile and to dismiss the rest as misguided or false. He defends his pluralist perspective both at the level of theory and in subtle nuanced analyses of recent controversies. Thus, he offers careful and clear accounts of why cultural differences should be respected and publicly affirmed, why the separation of church and state cannot be used to justify the separation of religion and politics, and why the initial critique of Salman Rushdie (before a Fatwa threatened his life) deserved more serious attention than it received. Rejecting naturalism, which posits that humans have a relatively fixed nature and that culture is an incidental, and "culturalism," which posits that they are socially and culturally constructed with only a minimal set of features in common, he argues for a dialogic interplay between human commonalities and cultural differences. This will allow, Parekh argues, genuinely balanced and thoughtful compromises on even the most controversial cultural issues in the new multicultural world in which we live.

Originally published in 1975, Experience of the Inner Worlds is a classic magical textbook of the Western Mystery Tradition. Covering a wide range of topics within a Christian-oriented Qabalistic framework, Gareth Knight explains the difference between magic and mysticism, natural and revealed religion, monism and theism. He also covers the practicalities, examining methods of inner plane communication, contact with the Masters, the 'consciousness' approach of Carl Jung, the vision of Dante and the archetypal power of the Hebrew alphabet - all within the context of the Qabalistic Tree of Life. The book also contains powerful visualisation exercises and examples of communication with angelic and elemental contacts. While this book can be used as a course of self-instruction, it is also an important modern reference book of magical theory and practice, and has been used for decades by students of Western Qabalah and magic.

Spirit Wars demonstrates that at the dawn of a new millennium, two world views (the only two) collide: pagan monism and theism -- the earth goddess or the God who made heaven and earth. At the heart of our culture wars are spirit wars.

Philosophy has inherited a powerful impulse to embrace either dualism or a reductive monism―either a radical separation of mind and body or the reduction of mind to body. But from its origins in the writings of the Stoics, the first thoroughgoing materialists, another view has acknowledged that no forms of materialism can be completely self-inclusive―space, time, the void, and sense are the incorporeal conditions of all that is corporeal or material. In The Incorporeal Elizabeth Grosz argues that the ideal is inherent in the material and the material in the ideal, and, by tracing its development over time, she makes the case that this same idea reasserts itself in different intellectual contexts.Grosz shows that not only are idealism and materialism inextricably linked but that this "belonging together" of the entirety of ideality and the entirety of materiality is not mediated or created by human consciousness. Instead, it is an ontological condition for the development of human consciousness. Grosz draws from Spinoza's material and ideal concept of substance, Nietzsche's amor fati, Deleuze and Guattari's plane of immanence, Simondon's preindividual, and Raymond Ruyer's self-survey or autoaffection to show that the world preexists the evolution of the human and that its material and incorporeal forces are the conditions for all forms of life, human and nonhuman alike. A masterwork by an eminent theoretician, The Incorporeal offers profound new insight into the mind-body problem

The book is intended as a reader-friendly introduction to issues in the philosophy of mind, including mental–physical causal interaction, computational models of thought, the relation minds bear to brains, and assorted -isms: behaviorism, dualism, eliminativism, emergentism, functionalism, materialism, neutral monism, and panpsychism. The Fourth Edition reintroduces a chapter on Donald Davidson and a discussion of ‘Non-Cartesian Dualism’, along with a wholly new chapter on emergence and panpsychism. A concluding chapter draws together material in earlier chapters and offers what the author regards as a plausible account of the mind’s place in nature. Suggested readings at the conclusion of each chapter have been updated, with a focus on accessible, non-technical material. Key Features of the Fourth Edition Includes a new chapter, 'Emergence and Panpsychism' (Chapter 13), reflecting growing interest in these areas Reintroduces and updates a chapter on Donald Davidson, 'Radical Interpretation' (Chapter 8), which was excised from the previous edition Updates 'Descartes' Legacy' (Chapter 3) to include a discussion of E. J. Lowe's arresting 'Non-Cartesian Dualism', also removed from the previous edition Includes a highly revised final chapter, which draws together much of the previous material and sketches a plausible account of the mind’s place in nature Updated 'Suggested Reading' lists at the end of each chapter