Peter Strawson (1919–2006) was one of the leading British philosophers of his generation and an influential figure in a golden age for British philosophy between 1950 and 1970. The Bounds of Sense is one of the most influential books ever written about Kant’s philosophy, and is one of the key philosophical works of the late twentieth century. Whilst probably best known for its criticism of Kant’s transcendental idealism, it is also famous for the highly original manner in which Strawson defended and developed some of Kant’s fundamental insights into the nature of subjectivity, experience and knowledge – at a time when few philosphers were engaging with Kant’s ideas. The book had a profound effect on the interpretation of Kant’s philosophy when it was first published in 1966 and continues to influence discussion of Kant, the soundness of transcendental arguments, and debates in epistemology and metaphysics generally. This Routledge Classics edition includes a new foreword by Lucy Allais.
Peter Strawson (1919–2006) was one of the leading British philosophers of his generation and an influential figure in a golden age for British philosophy between 1950 and 1970. The Bounds of Sense is one of the most influential books ever written about Kant’s philosophy, and is one of the key philosophical works of the late twentieth century. Whilst probably best known for its criticism of Kant’s transcendental idealism, it is also famous for the highly original manner in which Strawson defended and developed some of Kant’s fundamental insights into the nature of subjectivity, experience and knowledge – at a time when few philosphers were engaging with Kant’s ideas. The book had a profound effect on the interpretation of Kant’s philosophy when it was first published in 1966 and continues to influence discussion of Kant, the soundness of transcendental arguments, and debates in epistemology and metaphysics generally. This Routledge Classics edition includes a new foreword by Lucy Allais.
Although the Scientific Revolution has long been regarded as the beginning of modern science, there has been little consensus about its true character. While the application of mathematics to the study of the natural world has always been recognized as an important factor, the role of experiment has been less clearly understood. Peter Dear investigates the nature of the change that occurred during this period, focusing particular attention on evolving notions of experience and how these developed into the experimental work that is at the center of modern science. He examines seventeenth-century mathematical sciences—astronomy, optics, and mechanics—not as abstract ideas, but as vital enterprises that involved practices related to both experience and experiment. Dear illuminates how mathematicians and natural philosophers of the period—Mersenne, Descartes, Pascal, Barrow, Newton, Boyle, and the Jesuits—used experience in their argumentation, and how and why these approaches changed over the course of a century. Drawing on mathematical texts and works of natural philosophy from all over Europe, he describes a process of change that was gradual, halting, sometimes contradictory—far from the sharp break with intellectual tradition implied by the term "revolution.
This book examines what makes someone an evil person and how evil people are different from merely bad people. Rather than focusing on the "problem of evil" that occupies philosophers of religion, Barry looks instead to moral psychology-the intersection of ethics and psychology. He provides both a philosophical account of what evil people are like and considers the implications of that account for social, legal, and criminal institutions. He also engages in traditional philosophical reasoning strongly informed by psychological research, especially abnormal and social psychology. In response to the popularity of phrases like "the axis of evil" and the ease with which politicians and others describe their opponents as "evil," Barry sets out to make clear just what it is to be an evil person.
In this spiritual sequel to his influential Reading for the Plot, Peter Brooks examines the dangerously alluring power of storytelling. “There’s nothing in the world more powerful than a good story. Nothing can stop it. Nothing can defeat it.” So begins the scholar and literary critic Peter Brooks’s reckoning with today’s flourishing cult of story. Forty years after publishing his seminal work Reading for the Plot, his important contribution to what came to be known as the “narrative turn” in contemporary criticism and philosophy, Brooks returns to question the unquestioning fashion in which story is now embraced as an excuse or explanation and the fact that every brand or politician comes equipped with one. In a discussion that ranges from The Girl on the Train to legal argument, Brooks reminds us that among the powers of narrative is the power to deceive.
The Old Testament books of wisdom and poetry carry themselves differently from those of the Pentateuch, the histories or the prophets. The divine voice does not peal from Sinai, there are no narratives carried along by prophetic interpretation nor are oracles declaimed by a prophet. Here Scripture often speaks in the words of human response to God and God's world. The hymns, laments and thanksgivings of Israel, the dirge of Lamentations, the questionings of Qohelet, the love poetry of the Song of Songs, the bold drama of Job and the proverbial wisdom of Israel all offer their textures to this great body of biblical literature. Then too there are the finely crafted stories of Ruth and Esther that narrate the silent providence of God in the course of Israelite and Jewish lives. This third Old Testament volume in IVP's celebrated "Black Dictionary" series offers nearly 150 articles covering all the important aspects of Job, Proverbs, Ecclesiastes, Psalms, Song of Songs, Lamentations, Ruth and Esther. Over 90 contributors, many of them experts in this literature, have contributed to the 'Dictionary of the Old Testament: Wisdom, Poetry and Writings'. This volume maintains the quality of scholarship that students, scholars and pastors have come to expect from this series. Coverage of each biblical book includes an introduction to the book itself as well as separate articles on their ancient Near Eastern background and their history of interpretation. Additional articles amply explore the literary dimensions of Hebrew poetry and prose, including acrostic, ellipsis, inclusio, intertextuality, parallelism and rhyme. And there are well-rounded treatments of Israelite wisdom and wisdom literature, including wisdom poems, sources and theology. In addition, a wide range of interpretive approaches is canvassed in articles on hermeneutics, feminist interpretation, form criticism, historical criticism, rhetorical criticism and social-scientific approaches. The 'Dictionary of the Old Testament: Wisdom, Poetry and Writings' is sure to command shelf space within arm's reach of any student, teacher or preacher working in this portion of biblical literature.
Only a handful of papers reprinted in this collection were written after 1959--Russell retired from academic philosophy for the second time after the publication of My Philosophical Development, devoting his final years to political protest. 1949 and 1950--the years that Russell was appointed to the Order of Merit and awarded the Nobel Prize for Literature--fall in the period covered by this volume. The papers include autobiographical and self-critical writings as well as papers on non-demonstrative inference, his contemporaries, metaphysics and epistemology, ethics and politics, John Stuart Mill, religion, Albert Einstein, and ordinary language philosophy. Annotation copyrighted by Book News, Inc., Portland, OR
A range of seemingly unrelated problems at the forefront of controversy about consciousness, language, and vision, among others, have a deep connection with one another that has gone unnoticed. This book suggests that this mistake arises not from what is put into a theory but rather from what is missing.
Materialism asserts that the universe and everything within it, including ourselves, is a deterministic machine, trapped until the end of time on the rigid tracks of inviolable laws. Only the mechanisms of physics - forces, electrical charges, and so on - are consequential; nothing else matters. Experiences, such as the taste of honey, feelings, thoughts, choices: everything concerning the mind is an illusion, or is at best a useless and absurd epiphenomenon. This accessible and engagingly-written book is a serious philosophical work, giving solid reasons for rejecting materialism, and proposing an alternative metaphysical framework that is fully consistent with science. In the sensuous cosmos, our essence is that we experience the world in all its exquisite, sensual beauty and unbearable suffering.
While well-known for his book-length work, philosopher Peter Unger's articles have been less widely accessible. These two volumes of Unger's Philosophical Papers include articles spanning more than 35 years of Unger's long and fruitful career. Dividing the articles thematically, this first volume collects work in epistemology and ethics, among other topics, while the second volume focuses on metaphysics. Unger's work has advanced the full spectrum of topics at the heart of philosophy, including epistemology, metaphysics, philosophy of language and philosophy of mind, and ethics. Unger advances radical positions, going against the so-called "commonsense philosophy" that has dominated the analytic tradition since its beginnings early in the twentieth century. In epistemology, his articles advance the view that nobody ever knows anything and, beyond that, argue that nobody has any reason to believe anything--and even beyond that, they argue that nobody has any reason to do anything, or even want anything. In metaphysics, his work argues that people do not really exist--and neither do puddles, plants, poodles, and planets. But, as Unger has often changed his favored positions, from one decade to the next, his work also advances the opposite, "commonsense" positions: that there are in fact plenty of people, puddles, plants and planets and, quite beyond that, we know it all to be true. On most major philosophical questions, both of these sides of Unger's significant work are well represented in this major two volume collection. Unger's vivid writing style, intellectual vitality, and fearlessness in the face of our largest philosophical questions, make these volumes of great interest not only to the philosophical community but to others who might otherwise find contemporary philosophy dry and technical.
During the middle of the twentieth century, philosophers generally agreed that, by contrast with science, philosophy should offer no substantial thoughts about the general nature of concrete reality. Instead, philosophers offered conceptual truths. It is widely assumed that, since 1970, things have changed greatly. This book argues that's an illusion that prevails because of the failure to differentiate between "concretely substantial" and "concretely empty" ideas.
Scholarly and comprehensive yet accessible, this state-of-the-science work is widely regarded as the definitive graduate-level psychology of religion text. The authors synthesize classic and contemporary empirical research on numerous different religious groups. Coverage includes religious thought, belief, and behavior across the lifespan; links between religion and biology; the forms and meaning of religious experience; the social psychology of religious organizations; and connections to morality, coping, mental health, and psychopathology. Every chapter features thought-provoking quotations and examples that bring key concepts to life. New to This Edition *Revised and updated with the latest theories, methods, and empirical findings.*Many new research examples.*Restructured with fewer chapters for better “fit” with a typical semester.*More attention to the differences between religion and spirituality*Covers emerging topics: genetics and neurobiology, positive psychology, atheism, and more.
Quine was one of the foremost philosophers of the Twentieth century. In this outstanding overview of Quine's philosophy, Peter Hylton shows why Quine is so important and how his philosophical naturalism has been so influential within analytic philosophy. Beginning with an overview of Quine's philosophical background in logic and mathematics and the role of Rudolf Carnap's influence on Quine's thought, he goes on to discuss Quine's famous analytic-synthetic distinction and his arguments concerning the nature of the a priori. He also discusses Quine's philosophy of language and epistemology, his celebrated theory of the indeterminacy of translation and his broader views of ontology and modality. This book is essential reading for anyone interested in Quine, twentieth century philosophy and the philosophy of language.
Making a sharp break with dominant contemporary readings of David Hume's scepticism Peter S. Fosl offers an original and radical interpretation of Hume as a thoroughgoing sceptic on epistemological, metaphysical and doxastic grounds. He does this by first situating Hume's thought historically in the sceptical tradition and goes on to interpret the conceptual apparatus of his work - including the Treatise, Enquiries, Essays, History, Dialogues and letters.
Consciousness Mattering presents a contemporary Buddhist theory in which brains, bodies, environments, and cultures are relational infrastructures for human consciousness. Drawing on insights from meditation, neuroscience, physics, and evolutionary theory, it demonstrates that human consciousness is not something that occurs only in our heads and consists in the creative elaboration of relations among sensed and sensing presences, and more fundamentally between matter and what matters. Hershock argues that without consciousness there would only be either unordered sameness or nothing at all. Evolution is consciousness mattering. Shedding new light on the co-emergence of subjective awareness and culture, the possibility of machine consciousness, the risks of algorithmic consciousness hacking, and the potentials of intentionally altered states of consciousness, Hershock invites us to consider how freely, wisely, and compassionately consciousness matters.
With this issue we initiate the policy of expanding the scope of Tulane Studies in Philosophy to include, in addition to the work of members of the department, contributions from philosophers who have earned advanced degrees from Tulane and who are now teaching in other colleges and universities. The Editor THE LOGIC OF OUR LANGUAGE ROBERT L. ARRINGTON Wittgenstein wrote in the Tractatus that "logic is not a body of doctrine, but a mirror-image of the world. " 1 In line with his suggestion that a proposition is a 'picture', Wittgenstein argued that propositions 'show' the logical structure of the real. He was insistent, however, that "the apparent logical form of a proposition need not be its real one. " 2 As a result of this we can misunderstand the structure of fact. Philosophical problems arise just when "the logic of our language is mis understood. " 3 It is common knowledge that much of this view of logic was rejected by Wittgenstein himself in the Philosophical Investi gations. There we are told that language has no ideal or sublime 4 logic which mirrors the structure of the extra-linguistic world. Consequently, inferences from the structure of language to the structure of that extra-linguistic world are invalid. Reality can be 'cut up' in any of a number of ways by language. Wittgenstein adopted a view of philosophy which would render that discipline a non-explanatory, non-critical study of the multiple ways in which language can be used.
Peter Hacker’s Insight and Illusion is a thoroughly comprehensive examination of the evolution of Wittgenstein’s thought from the Tractatus to his later ‘mature’ phase. This is a reprint of the revised and corrected 1989 edition, with a new foreword by Constantine Sandis. Hacker’s book is now widely regarded as the best single volume study covering both the ‘early’ and the ‘later’ Wittgenstein. Until this third edition, the book had been out of print for 25 years.
TRENDS IN LINGUISTICS is a series of books that open new perspectives in our understanding of language. The series publishes state-of-the-art work on core areas of linguistics across theoretical frameworks as well as studies that provide new insights by building bridges to neighbouring fields such as neuroscience and cognitive science. TRENDS IN LINGUISTICS considers itself a forum for cutting-edge research based on solid empirical data on language in its various manifestations, including sign languages. It regards linguistic variation in its synchronic and diachronic dimensions as well as in its social contexts as important sources of insight for a better understanding of the design of linguistic systems and the ecology and evolution of language. TRENDS IN LINGUISTICS publishes monographs and outstanding dissertations as well as edited volumes, which provide the opportunity to address controversial topics from different empirical and theoretical viewpoints. High quality standards are ensured through anonymous reviewing.
For a half-century or more, political theory has been characterized by a pronounced distrust of metaphysical or ontological speculation. Such a disposition has been sharply at odds with influential currents in post-war philosophy - both analytic and continental - where metaphysical issues have become a central preoccupation. The Idea of the State seeks to reaffirm the importance of systematic philosophical inquiry into the foundations of political life, and to show how such an approach can cast a new and highly instructive light on a variety of controversial, seemingly intractable problems of tolerance, civil disobedience, democracy and consent. The author considers the problem of the state in light of recent developments in philosophy and social thought, and seeks to provide an account of what the state really is. In doing so he pursues a range of fundamental issues pertaining to the office, the authority and the internal organization of political society.
This title was first published in 2002: At the end of the 20th century, the emotions ceased to be a neglected topic for philosophical consideration. The editor suggests that this may, in part, be due to a change in the way the subject is approached. The emotions were characteristically thought of by philosophers as states which give rise to perturbation in what might roughly be called "right-thinking". The basic idea was that practical reasoning, like theoretical reasoning, ought to be, and can be, dispassionate. This means that either the emotions interfere with "right-reasoning" in a way which is a proper object of study for the biological sciences but not for the science of the mind, or that the emotions become reducible to, and analyzable as, collections of propositional attitudes which are themselves assessable in terms of "right-reasoning". The move away from this idea is taken as an improvement in our philosophical approach to the emotions by the authors. Following this, all of the papers in the volume contribute to this philosophical approach, each approaching the subject from a different angle.
The continuities between human and animal minds are increasingly well understood. This has led many people to make claims about consciousness in animals, which has often been taken to be crucial for their moral standing. Peter Carruthers argues compellingly that there is no fact of the matter to be discovered, and that the question of animal consciousness is of no scientific or ethical significance. Carruthers offers solutions to two related puzzles. The first is about the place of phenomenal—or felt—consciousness in the natural order. Consciousness is shown to comprise fine-grained nonconceptual contents that are "globally broadcast" to a wide range of cognitive systems for reasoning, decision-making, and verbal report. Moreover, the so-called "hard" problem of consciousness results merely from the distinctive first-person concepts we can use when thinking about such contents. No special non-physical properties—no so-called "qualia"—are involved. The second puzzle concerns the distribution of phenomenal consciousness across the animal kingdom. Carruthers shows that there is actually no fact of the matter, because thoughts about consciousness in other creatures require us to project our first-person concepts into their minds; but such projections fail to result in determinate truth-conditions when those minds are significantly unlike our own. This upshot, however, doesn't matter. It doesn't matter for science, because no additional property enters the world as one transitions from creatures that are definitely incapable of phenomenal consciousness to those that definitely are (namely, ourselves). And on many views it doesn't matter for ethics, either, since concern for animals can be grounded in sympathy, which requires only third-person understanding of the desires and emotions of the animals in question, rather than in first-person empathy.
In Reality: Fundamental Topics in Metaphysics, Peter Loptson argues for a conception of metaphysics as the most general or comprehensive method of inquiry. Working from a broadly analytic and naturalist perspective, he confronts positions that claim metaphysics to be impossible, as advanced in ancient, Kantian, post-Kantian, and contemporary philosophy, showing them to be unsuccessful. He draws the topics of his selective investigation of metaphysics partly from the work of Kant, whom he conceives as a primary guide to what metaphysical enquiry seeks to know. Loptson provides accounts of basic categories of what is real and outlines major historical metaphysical systems. He then goes on to explore aspects of existence, essence, substance, universals, space, time, causality, mind, freedom, and other topics. This important contribution to metaphysics offers both sustained arguments on all aspects of the subject and important insights into the major metaphysical systems from the history of philosophy.
This is not a conventional book. It is designed to stimulate and challenge all people who are curious to find out about the world they inhabit and their place within it. It does this by suggesting questions and lines of questioning on a wide range of topics. The book does not provide answers or model arguments but prompts people to create their own questions and a reading log or journal. To this end, almost all questions have a list of books or articles to provide a starter for stimulating further reading. Once you start, you will be hooked! Never stop questioning.
This Element is a study of how the power of imagination is, according to Kant, supposed to contribute to cognition. It is meant to be an immanent and a reconstructive endeavor, relying solely on Kant's own resources when he tries to determine what material, faculties, and operations are necessary for cognition of objects. The main discourse is divided into two sections. The first deals with Kant's views concerning the power of imagination as outlined in the A- and B- edition of the Critique of Pure Reason. The second focuses on the power of imagination in the first part of the Critique of Judgment.
This bold and original work of philosophy presents an exciting new picture of concrete reality. Peter Unger provocatively breaks with what he terms the conservatism of present-day philosophy, and returns to central themes from Descartes, Locke, Berkeley, Hume and Russell. Wiping the slate clean, Unger works, from the ground up, to formulate a new metaphysic capable of accommodating our distinctly human perspective. He proposes a world with inherently powerful particulars of two basic sorts: one mental but not physical, the other physical but not mental. Whether of one sort or the other, each individual possesses powers for determining his or her own course, as well as powers for interaction with other individuals. It is only a purely mental particular--an immaterial soul, like yourself--that is ever fit for real choosing, or for conscious experiencing. Rigorously reasoning that the only satisfactory metaphysic is one that situates the physical alongside the non-physical, Unger carefully explains the genesis of, and continual interaction of, the two sides of our deeply dualistic world. Written in an accessible and entertaining style, while advancing philosophical scholarship, All the Power in the World takes readers on a philosophical journey into the nature of reality. In this riveting intellectual adventure, Unger reveals the need for an entirely novel approach to the nature of physical reality--and shows how this approach can lead to wholly unexpected possibilities, including disembodied human existence for billions of years. All the Power in the World returns philosophy to its most ambitious roots in its fearless attempt to answer profoundly difficult human questions about ourselves and our world.
Originally published in 1984, one of the few facts that emerged clearly in the beleaguered field of psychology and mental health at the time was the extent of poor social skills in psychiatric patients, the mentally handicapped and problem adolescents. As a result, during the 1970s, social skills training – espoused as a form of behaviour therapy – seemed to offer great promise, based on the notion that social skills, like any other skills, are learnt and can be taught if lacking. However, in evaluating social skills training, many investigators found that skills did not endure and generalise. This book attempts a major re-assessment of social skills training. It examines the underlying paradigms, which are shown to be fundamentally behaviourist. Such paradigms, it is argued, severely constrain the aims and method of current types of training. Thus the book develops what is termed an ‘agency’ approach, based on man as a social agent who actively constructs his own experiences and generates his own goal-directed behaviour on the basis of those constructs. This new model is developed in both theoretical and practical ways in the main body of the book and should, even today, be of great interest to all those involved with social skills training.
The volume focuses on a wide range of thinkers, including Iris Murdoch on truth and art, Stanley Cavell on tragedy, Roland Barthes and Michel Foucault on "the death of the author," and Kendall Walton on fearing fictions. Also included is a consideration of the fifteenth-century Japanese playwright and drama teacher Zeami Motokiyo, the founding father of Noh theather.
First published in 1998, this book is an investigation of the possibility of articulating a coherent thesis of truth relativism within first, a host correspondence theory of truth and second, a host coherence theory of truth. The type of relativism addressed in the book is what is sometimes called ’framework relativism’ - that where truth is relativised to a framework of belief or conceptual scheme. A further restraint is that a global relativistic thesis is sought - one which is relativistic about all truths. The book does not set itself the task of defending relativism but just that of seeking a coherent articulation of it.
By exploring central issues in the philosophy of literature, illustrated by a wide range of novels, poems, and plays, Philosophy of Literature gets to the heart of why literature matters to us and sheds new light on the nature and interpretation of literary works. Provides a comprehensive study, along with original insights, into the philosophy of literature Develops a unique point of view - from one of the field's leading exponents Offers examples of key issues using excerpts from well-known novels, poems, and plays from different historical periods
Peter Hanks defends a new theory about the nature of propositional content. According to this theory, the basic bearers of representational properties are particular mental or spoken actions. Propositions are types of these actions, which we use to classify and individuate our attitudes and speech acts. Hanks abandons several key features of the traditional Fregean conception of propositional content, including the idea that propositions are the primary bearers of truth-conditions, the distinction between content and force, and the concept of entertainment. The main difficulty for this traditional conception is the problem of the unity of the proposition, the problem of explaining how propositions have truth conditions and other representational properties. The new theory developed here, in its place, explains the unity of propositions and provides new solutions to a long list of puzzles and problems in philosophy of language.
Recent research in neurochemistry has shown there to be a number of chemical compounds that are implicated in the patterns of lust, attraction, and attachment that undergird romantic love. For example, there is evidence that the phenomenon of attachment is associated with the action of oxytocin and vasopressin. There is therefore some reason to suppose that patterns of lust, attraction, and attachment could be regulated via manipulation of these substances in the brain: in other words, by their use as 'love drugs'. A growing bioethical literature asks searching questions about this prospect, and especially about the use of such drugs to enhance or reignite attachment in flagging relationships. This Element examines some of the central arguments on the topic, and sounds a note of caution. It urges that there are reasons to think the states of attachment produced or facilitated by the use of such drugs would not be desirable.
The essays in this volume all seek to answer the following broad question: How can philosophical, educational and critical approaches to corporate communications deepen our understanding of learning in the digital age? The authors reflect on how particular approaches, learning strategies, philosophers or critical theorists can advance the theory and practice of teaching and learning in the digital age. Each essay discusses key concepts from their work and relates those concepts to a particular problem within learning and teaching in the digital age.
David Foster Wallace and the Body is the first full-length study to focus on Wallace’s career-long fascination with the human body and the textual representation of the body. The book provides engaging, accessible close readings that highlight the importance of the overlooked, and yet central theme of all of this major American author’s works: having a body. Wallace repeatedly made clear that good fiction is about what it means to be a ‘human being’. A large part of what that means is having a body, and being conscious of the conflicts that arise, morally and physically, as a result; a fact with which, as Wallace forcefully and convincingly argues, we all desire ‘to be reconciled’. Given the ubiquity of the themes of embodiment in Wallace’s work, this study is an important addition to an expanding field. The book also opens up the themes addressed to interrogate aspects of contemporary literature, culture, and society more generally, placing Wallace’s works in the history of literary and philosophical engagements with the brute fact of embodiment.
Peter Goldie opens the path to a deeper understanding of our emotional lives through a lucid philosophical exploration of this surprisingly neglected topic. He illuminates the phenomena of emotion by drawing not only on philosophy but also on literature and science. He considers the roles of culture and evolution in the development of our emotional capabilities. He examines the links between emotion, mood, and character, and places the emotions in the context of such related phenomena as consciousness, thought, feeling, and imagination. He explains how it is that we are able to make sense of our own and other people's emotions, and how we can explain the very human things which emotions lead us to do. A key theme of The Emotions is the idea of a personal perspective or point of view, contrasted with the impersonal stance of the empirical sciences. Goldie argues that it is only from the personal point of view that thoughts, reasons, feelings, and actions come into view. He suggests that there is a tendency for philosophers to over-intellectualize the emotions, and investigates how far it is possible to explain emotions in terms of rationality. Over-intellectualizing can also involve neglecting the centrality of feelings, and Goldie shows how to put them where they belong, as part of the intentionality of emotional experience, directed towards the world from a point of view. Goldie argues that the various elements of emotional experience—including thought, feeling, bodily change, and expression—are tied together in a narrative structure. To make sense of one's emotional life one has to see it as part of a larger unfolding narrative. The narrative is not simply an interpretative framework of a life: it is what that life is. Goldie concludes by applying these ideas in a close study of one particular emotion: jealousy. This fascinating book gives an accessible but penetrating exploration of a subject that is important but mysterious to all of us. Any reader interested in emotion, and its role in our understanding of our lives, will find much to think about here.
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