The Principle of Reason, the text of an important and influential lecture course that Martin Heidegger gave in 1955–56, takes as its focal point Leibniz's principle: nothing is without reason. Heidegger shows here that the principle of reason is in fact a principle of being. Much of his discussion is aimed at bringing his readers to the "leap of thinking," which enables them to grasp the principle of reason as a principle of being. This text presents Heidegger's most extensive reflection on the notion of history and its essence, the Geschick of being, which is considered on of the most important developments in Heidegger's later thought. One of Heidegger's most artfully composed texts, it also contains important discussions of language, translation, reason, objectivity, and technology as well as remarkable readings of Leibniz, Kant, Aristotle, and Goethe, among others.
The Principle of Sufficient Reason (PSR) says that all contingent facts must have explanation. In this 2006 volume, which was the first on the topic in the English language in nearly half a century, Alexander Pruss examines the substantive philosophical issues raised by the Principle Reason. Discussing various forms of the PSR and selected historical episodes, from Parmenides, Leibnez, and Hume, Pruss defends the claim that every true contingent proposition must have an explanation against major objections, including Hume's imaginability argument and Peter van Inwagen's argument that the PSR entails modal fatalism. Pruss also provides a number of positive arguments for the PSR, based on considerations as different as the metaphysics of existence, counterfactuals and modality, negative explanations, and the everyday applicability of the PSR. Moreover, Pruss shows how the PSR would advance the discussion in a number of disparate fields, including meta-ethics and the philosophy of mathematics.
The nature of human reason is one of the thorniest of mysteries in philosophy. The reason appears in many specific forms within general areas such as cognition, thinking, experiencing beauty, and moral judgment. These forms are “perfectly” known in philosophy, yet an unknown pattern has been noticed which shows us that they are all a variation of the same theme: truth is an identity relation between the “thought” and “reality”; justice is an identity relation between the given and the deserved; beauty is an identity relation as rhyme is an identity relation between the final sounds of words; rhythm is an identity relation between time intervals; symmetry is an identity relation between two halves; proportion is an identity relation between two ratios; anaphora is an identity relation between the initial words. Particular things are identities in themselves and universals are identities between particulars. One idea associates another idea identical to it; an analogy is an identity between relations; induction is an identification between the known and unknown instances; and all the logic rests on the law of identity. What is common for all of them is the nature of reason itself.
"Most modern philosophers attempt to solve the problem of morality from within the epistemological assumptions that define the dominant cultural perspective of our age. Alan Gewirth's Reason and Morality is a major work in this ongoing enterprise. Gewirth develops, with patience and skill, what he calls a 'modified naturalism' in which morality is derived by logic alone from the concept of action. . . . I think that the publication of Reason and Morality is a major event in the history of moral philosophy. It develops with great power a new and exciting position in ethical naturalism. No one, regardless of philosophical stance, can read this work without an enlargement of mind. It illuminates morality and agency for all."—E. M. Adams, The Review of Metaphysics "This is a fascinating study of an apparently intractable problem. Gewirth has provided plenty of material for further discussion, and his theory deserves serious consideration. He is always aware of possible rejoinders and argues in a rigorous manner, showing a firm grasp of the current state of moral and political philosophy."—Mind
Examines the place and role of the identity of indisernibles, which rules out numerically distinct but perfectly similar things, in Leibniz's philosophy.
Common sense tells us all that things just do not pop into existence out of nothing. It takes work and effort to make things happen. Buildings are made by builders, diseases are the result of germs, headaches come from sinus pressure, plane crashes occur when there is some major malfunction, bumps occur in the middle of the night because of the wind blowing a shutter, an alley cat knocking over a trash can, or a burglar attempting a break-in.In other words, all of these assumptions about the world proceed on a principle. But what exactly is this principle? In our unreflective, intuitional, everyday speech, it goes something like "Things do not just happen 'out of the blue,' something has to make them happen!" In ancient and medieval times, the principle about which we are concerned was sometimes implicit, and other times explicit, albeit with various formulations, such as; "Nothing gives what it does not have," "There cannot be more in the effect than what was contained in the cause," "Whatever begins to exist must have a cause," or more frequently, ex nihilo nihil fit - "Out of nothing, nothing comes."In this work, I will propose that the principle of sufficient reason is the grand formulation of these intuitions and scholastic dictums, and thus is the principle that lies behind all of our casual inferences. Leibniz explicitly coined this term, yet he claimed not to discover any new principle, rather only to encapsulate all the implicit formulations used in the history of philosophy. The principle of sufficient reason is commonly formulated as such: "Every being has the sufficient reason for its existence (i.e., the adequate ground or basis in existence) either in itself or in another." Stated negatively, "Out of nothing, nothing comes" (being neither comes from nor can be determined by sheer nothing). The principle of sufficient reason, then, is simply an attempt to conveniently summarize, in one basic formula, the common intuitions of everyday life and what other great philosophers have either presupposed or loosely articulated in these more specialized formulas of the "principle of causality."Leibniz once said that without the principle of sufficient reason, very little in philosophy and science could be demonstrated. In a similar vein, the contemporary Thomistic philosopher, Norris Clarke, has called the principle of sufficient reason the dynamic principle of metaphysics, since it is in virtue of this very principle that enables the mind to pass from one being to another in order to make sense out of it: "All advance in thought to infer the existence of some new being from what we already know depends upon this principle."Using primarily, but not exclusively, the thought of St. Thomas Aquinas, the purpose of this book is to argue that there are good reasons for thinking that the principle of sufficient reason is true.
"Schopenhauer's analyses of causation and related concepts . . . rival and probably surpass in their depth and brilliance the more celebrated discussions of David Hume. Where Hume grossly oversimplified these problems and left them riddled with paradoxes, Schopenhauer disentangled them and shed light on what had seemed hopelessly dark." --Richard Taylor, University of Rochester
