Donald A. Crosby - Böcker

Ecological crisis is being widely discussed in society today and therefore, the subject of religious naturalism has emerged as a major topic in religion. The Routledge Handbook of Religious Naturalism is an outstanding reference source to the key topics, problems, and debates in this exciting subject and is the first collection of its kind. Comprising thirty-four chapters by a team of international contributors, the Handbook is divided into seven parts:• Varieties of religious naturalism and its relations to other outlooks• Some earlier religious naturalists • Pantheism, materialism, and the value-ladenness of nature • Ecology, humans, and politics in naturalistic perspective• Religious naturalism and traditional religions• Putting religious naturalism into practice• Critical discussions of religious naturalism.Within these sections central issues, debates, and problems are examined, including: defining religious naturalism; religious underpinnings of ecology; natural piety; the religious-aesthetic; ecstatic naturalism as deep pantheism; spiritual ecology; African-American religious naturalism; Christian religious naturalism; Dao and water; Confucianism; environmental action; and practices in religious naturalism. The Routledge Handbook of Religious Naturalism is essential reading for students and researchers in religious studies, theology, and philosophy. The Handbook will also be useful for those in related fields, such as environmental ethics and ecology.

It is sometimes thought that individual religious faith should be firmly fixed in the traditions of the past. That once it is established in someone’s life, it should remain steadfast and unchanging throughout personal, cultural, or any other changes. This book subverts that idea by showing how it is actually ongoing inquiry, examination, and indeed change, requiring similarly ongoing acts of informed and responsible freedom, that will produce a dynamic and meaningful faith.Contending that religious faith should readily encompass deliberate and ongoing acts of personal freedom, the text outlines various ways in which these dual aspects are more ally than enemy. It also demonstrates how the ongoing free choices that are required for genuine faith are not absolute, but are in fact contextualized and conditioned by genetic makeup, environmental conditioning, and present character traits produced in part by a person’s past choices. Despite this caveat, personal freedom is presented as genuine and real, with a vitally important role to play in a person’s religiosity. The book concludes with some observations of this process in practice in the author’s own journey from a Christian theist worldview to that of a religious naturalist. This is a fascinating treatise on the role of personal freedom in religious faith. It will, therefore, be of significant interest to scholars of religion, theology, philosophy of religion and religious naturalism.

The question of causality has haunted the history of Western metaphysics since the time of the Pre-Socratic philosophy. Hand-in-hand with attempts to address this question is the promise of unlocking larger and more complicated questions pertaining to human freedom. But what of novelty? In this brilliant extended essay Donald A. Crosby contends that though novelty can't be comprehended without efficient causality, causality requires a concept of novelty; without it cause and effect relations are unintelligible and, indeed, impossible. Crosby, in an excellent, strong, and controversial way makes the claim that freedom is consciously directed novelty. In this way, novelty is distinctive; it is not to be mistaken with either unexpected intersections of causal chains or chaos. Crosby exposes the reality of novelty throughout the book and how it applies to time, possibility, forms of materiality and embodiment, the emergence of life from nonlife, the evloution and nature of consciousness, the methods and goals of education, the character of human history and the task of historians, and also the traits of a good society. In situating novelty so firmly in the crevices of daily life, Crosby connects it to our concept of ourself, our freedom, and how we understand our relationship to the world. Through masterful readings of Isaiah Berlin, Buber, Descartes, Plato, Smart, Whitehead, and especially Henri Bergson Donald Crosby sheds new light on an elusive yet foundational concept in the history of Western thought. This book is essential to process philosophy, humanism, existentialism, philosophy of mind and consciousness, and continental thought in general.

An eloquent case for regarding nature itself as the focus of religion—as the metaphysical ultimate deserving religious commitment.The beauty, sublimity, and wonder of nature have been justly celebrated in all of the religious traditions of the world, but usually these traditions have focused on beings or powers presumed to lie behind nature, providing nature's ultimate explanation and meaning. In a radical departure, Donald A. Crosby makes an eloquent case for regarding nature itself as the focus of religion, conceived without God, gods, or animating spirits of any kind, and argues that nature is metaphysically ultimate. He explores the concept of nature, the place of humans in nature, the responsibilities of humans to one another and to their natural environments, and offers a religious vision that grants to nature the kind of reverence, awe, love, and devotion formerly reserved for God. Crosby also shares his personal journey from theistic faith to a religion of nature.

How a religion based on the sacredness of nature deals with the problem of evil.In this book Donald A. Crosby looks at how a religion based on the sacredness of nature deals with the problem of evil. Further developing and defending the vision of religious thought and life elaborated in his previous work, A Religion of Nature, Crosby explores how such a vision can enable us to interpret, respond to, and cope with the diverse forms of evil in the world, arguing that an ambiguity of goods and evils in human life, in nature as a whole, and in any conceivable or desirable realm of existence is inevitable. It is therefore futile to seek recourse in powers, presences, states, or realms thought to wholly transcend a combination of goods and evils or to be entirely devoid of evil. This being the case, the central problem of an adequate religious faith is how to live a constructive, meaningful life in the face of this intractable ambiguity. Religion of nature, as it is laid out and explained here, confronts this problem and offers a comprehensive, sustaining, and fully adequate way of conceiving and living a religious life.

How a religion based on the sacredness of nature deals with the problem of evil.In this book Donald A. Crosby looks at how a religion based on the sacredness of nature deals with the problem of evil. Further developing and defending the vision of religious thought and life elaborated in his previous work, A Religion of Nature, Crosby explores how such a vision can enable us to interpret, respond to, and cope with the diverse forms of evil in the world, arguing that an ambiguity of goods and evils in human life, in nature as a whole, and in any conceivable or desirable realm of existence is inevitable. It is therefore futile to seek recourse in powers, presences, states, or realms thought to wholly transcend a combination of goods and evils or to be entirely devoid of evil. This being the case, the central problem of an adequate religious faith is how to live a constructive, meaningful life in the face of this intractable ambiguity. Religion of nature, as it is laid out and explained here, confronts this problem and offers a comprehensive, sustaining, and fully adequate way of conceiving and living a religious life.

This book is our century's most comprehensive and wise treatment of nihilism in all of its guises, comparing favorably with Rosen, Cavell, and indeed with Spengler. Crosby argues that our culture is genuinely haunted by nihilism expressing itself in the fideism of fundamentalism as well as in the debilitating alienation from all orientation. This results from a one-sided development of Western culture.Unlike most writers on this topic, Crosby acknowledges many sources colluding to frame the culture of nihilism, including "the death of God," the objectification of nature, the meaninglessness of suffering in a mechanical universe, the ephemerality of time in a world where value does not accumulate, the arbitrariness of historicized reason, the reduction of value to will, and the alienation of the Cartesian ego. These sources are reviewed in the first two parts of the book with the result that the phenomenon of nihilism becomes understandable.In its third and fourth parts, Crosby provides a critical analysis of the religious and philosophical forces leading to nihilism by discussing authors from the early modern period through Dostoyevsky, Sartre, Russell, and Derrida. He shows that these forces are skewed and impoverished and should not be allowed to determine our situation. The comprehensive attention to detail and the multi-perspectival interpretation demonstrates as well as asserts the richness of the culture that puts nihilism in its place.Part Five, finally, rephrases the criticism of the sources of nihilism in positive ways.Part Four in particular is a tour de force of philosophical argument. Its richness of nuance, plurality of views examined, and adroitness of critical interpretation provide cumulatively a powerful, non-nihilistic reading of the philosophic tradition.The force of the argument derives from its comprehensive, cumulative character. Crosby distinguishes and relates five areas of nihilism: political, moral, epistemological, cosmic, and existential. Throughout the book, he illustrates and examines these as they are expressed in literature and art, in daily life and practical affairs, and in philosophy. The book is richly erudite in its marshalling of consciousness from so many domains.

Ecological crisis is being widely discussed in society today and therefore, the subject of religious naturalism has emerged as a major topic in religion. The Routledge Handbook of Religious Naturalism is an outstanding reference source to the key topics, problems, and debates in this exciting subject and is the first collection of its kind. Comprising thirty-four chapters by a team of international contributors, the Handbook is divided into seven parts:• Varieties of religious naturalism and its relations to other outlooks• Some earlier religious naturalists • Pantheism, materialism, and the value-ladenness of nature • Ecology, humans, and politics in naturalistic perspective• Religious naturalism and traditional religions• Putting religious naturalism into practice• Critical discussions of religious naturalism.Within these sections central issues, debates, and problems are examined, including: defining religious naturalism; religious underpinnings of ecology; natural piety; the religious-aesthetic; ecstatic naturalism as deep pantheism; spiritual ecology; African-American religious naturalism; Christian religious naturalism; Dao and water; Confucianism; environmental action; and practices in religious naturalism. The Routledge Handbook of Religious Naturalism is essential reading for students and researchers in religious studies, theology, and philosophy. The Handbook will also be useful for those in related fields, such as environmental ethics and ecology.

It is sometimes thought that individual religious faith should be firmly fixed in the traditions of the past. That once it is established in someone’s life, it should remain steadfast and unchanging throughout personal, cultural, or any other changes. This book subverts that idea by showing how it is actually ongoing inquiry, examination, and indeed change, requiring similarly ongoing acts of informed and responsible freedom, that will produce a dynamic and meaningful faith.Contending that religious faith should readily encompass deliberate and ongoing acts of personal freedom, the text outlines various ways in which these dual aspects are more ally than enemy. It also demonstrates how the ongoing free choices that are required for genuine faith are not absolute, but are in fact contextualized and conditioned by genetic makeup, environmental conditioning, and present character traits produced in part by a person’s past choices. Despite this caveat, personal freedom is presented as genuine and real, with a vitally important role to play in a person’s religiosity. The book concludes with some observations of this process in practice in the author’s own journey from a Christian theist worldview to that of a religious naturalist. This is a fascinating treatise on the role of personal freedom in religious faith. It will, therefore, be of significant interest to scholars of religion, theology, philosophy of religion and religious naturalism.

This book introduces the empirical tradition in American liberal religious thought, from 1860 to 1960, by exploring the thought of significant individual contributors. The first section focuses on four participants in the Free Religious Association of 1867, which supported free religion, the scientific method, and evolution: F. E. Abbot, W. J. Potter, D. A. Wasson, and M. J. Savage. The second section focuses on the empirical tradition as expressed by eight scholars from the eight scholars from the «Chicago School» in American liberal religious thought: S. Mathews, G. B. Foster, E. S. Ames, G. B. Smith, S. J. Case, A. E. Haydon, H. N. Wieman, and B. E. Meland.

Explores the mutually dependent relationship of faith and reason in human life and human knowledge.Few words are as widely misconceived as the word "faith." Faith is often set in stark opposition to reason, considered antithetical to scientific thought, and heavily identified with religion. Donald Crosby's revealing book provides a more complex picture, discussing faith and its connection to the whole of human life and human knowledge. Crosby writes about that existential faith that underlies, shapes, and supports a person's life and its sense of purpose and direction. Such faith does not make a person religious and being secular does not mean one rejects all forms of faith. Throughout the book Crosby makes the case that faith is fundamentally involved in all processes of reasoning and that reason is an essential part of all dependable forms of faith.Crosby elaborates the major components of faith and goes on to look at the mutually dependent relationships between faith and knowledge, faith and scientific knowledge, and faith and morality. The work's final chapters examine crises of faith among several noted thinkers as well as the author's own journey of faith from plans for the ministry to pastor to secular philosopher and religious naturalist.

Explores the mutually dependent relationship of faith and reason in human life and human knowledge.Few words are as widely misconceived as the word "faith." Faith is often set in stark opposition to reason, considered antithetical to scientific thought, and heavily identified with religion. Donald Crosby's revealing book provides a more complex picture, discussing faith and its connection to the whole of human life and human knowledge. Crosby writes about that existential faith that underlies, shapes, and supports a person's life and its sense of purpose and direction. Such faith does not make a person religious and being secular does not mean one rejects all forms of faith. Throughout the book Crosby makes the case that faith is fundamentally involved in all processes of reasoning and that reason is an essential part of all dependable forms of faith.Crosby elaborates the major components of faith and goes on to look at the mutually dependent relationships between faith and knowledge, faith and scientific knowledge, and faith and morality. The work's final chapters examine crises of faith among several noted thinkers as well as the author's own journey of faith from plans for the ministry to pastor to secular philosopher and religious naturalist.

Explores the spiritual obligations of humans to animals from a religious naturalist's perspective.Humans share the earth with nonhuman animals who are also capable of conscious experience and awareness. Arguing that we should develop an I-thou, not an I-it, relationship with other sentient beings, Donald A. Crosby adds a new perspective to the current debates on human/animal relations and animal rights-that of religious naturalism. Religion of Nature holds that the natural world is the only world and that there is no supernatural animus or law behind it. From this vantage point, our fellow thous are entitled to more than merely moral treatment: protection and enhancement of their continuing well-being deserves to be a central focus of religious reverence, care, and commitment as well. A set of presumptive natural rights for nonhuman animals is proposed and conflicts in applying these rights are acknowledged and considered. A wide range of situations involving humans and nonhuman animals are discussed, including hunting and fishing; eating and wearing; circuses, rodeos, zoos, and aquariums; scientific experimentation; and the threats of human technology and population growth.

Explores the spiritual obligations of humans to animals from a religious naturalist's perspective.Humans share the earth with nonhuman animals who are also capable of conscious experience and awareness. Arguing that we should develop an I-thou, not an I-it, relationship with other sentient beings, Donald A. Crosby adds a new perspective to the current debates on human/animal relations and animal rights-that of religious naturalism. Religion of Nature holds that the natural world is the only world and that there is no supernatural animus or law behind it. From this vantage point, our fellow thous are entitled to more than merely moral treatment: protection and enhancement of their continuing well-being deserves to be a central focus of religious reverence, care, and commitment as well. A set of presumptive natural rights for nonhuman animals is proposed and conflicts in applying these rights are acknowledged and considered. A wide range of situations involving humans and nonhuman animals are discussed, including hunting and fishing; eating and wearing; circuses, rodeos, zoos, and aquariums; scientific experimentation; and the threats of human technology and population growth.

Discusses the role of symbols in religion and suggests particular symbols appropriate to religious naturalism.Religious life involves more than prosaically stated beliefs. It also encompasses attitudes, emotions, values, and practices whose meanings cannot be adequately captured in verbal assertions but require effective expression in forceful images, portrayals, and enactments of a nonliteral sort. Indeed, the world's religious traditions are each marked by rich and distinctive symbols. In More Than Discourse, Donald A. Crosby discusses the nature of symbols in religion and investigates symbols appropriate for religious naturalism or what he terms Religion of Nature. This is a religious outlook that holds the natural world to be the only world; it is sacred but without any supernatural domain or presence underlying it. Warning against a too-literalistic approach to any religion by either its adherents or its critics, Crosby discusses the nature and roles of religious symbols, how they work, and their particular kinds of truth or falsity. A set of criteria for evaluating the effectiveness and meaning of religious symbols is provided along with explorations of specific symbols Crosby finds to be highly significant for Religion of Nature.

Discusses the role of symbols in religion and suggests particular symbols appropriate to religious naturalism.Religious life involves more than prosaically stated beliefs. It also encompasses attitudes, emotions, values, and practices whose meanings cannot be adequately captured in verbal assertions but require effective expression in forceful images, portrayals, and enactments of a nonliteral sort. Indeed, the world's religious traditions are each marked by rich and distinctive symbols. In More Than Discourse, Donald A. Crosby discusses the nature of symbols in religion and investigates symbols appropriate for religious naturalism or what he terms Religion of Nature. This is a religious outlook that holds the natural world to be the only world; it is sacred but without any supernatural domain or presence underlying it. Warning against a too-literalistic approach to any religion by either its adherents or its critics, Crosby discusses the nature and roles of religious symbols, how they work, and their particular kinds of truth or falsity. A set of criteria for evaluating the effectiveness and meaning of religious symbols is provided along with explorations of specific symbols Crosby finds to be highly significant for Religion of Nature.

Provides a metaphysical outlook for religious naturalism.Nature as Sacred Ground explores a metaphysics for religious naturalism. Donald A. Crosby discusses major aspects of reality implicit in his ongoing explication of Religion of Nature, a religious outlook that holds the natural world to be the only world, one with no supernatural domains, presences, or powers behind it. Nature as thus envisioned is far more than just a system of facts and factual relations. It also has profoundly important valuative dimensions, including what Crosby regards as nature's intrinsically sacred value. The search for comprehensive metaphysical clarity and understanding is a substantial part of this work's undertaking. Yet this endeavor also reminds us that, while it is good to think deeply and systematically about major features of reality and their relations to one another, we also need to reflect tirelessly about how to respond to metaphysical concepts that call for decision and action.

Provides a metaphysical outlook for religious naturalism.Nature as Sacred Ground explores a metaphysics for religious naturalism. Donald A. Crosby discusses major aspects of reality implicit in his ongoing explication of Religion of Nature, a religious outlook that holds the natural world to be the only world, one with no supernatural domains, presences, or powers behind it. Nature as thus envisioned is far more than just a system of facts and factual relations. It also has profoundly important valuative dimensions, including what Crosby regards as nature's intrinsically sacred value. The search for comprehensive metaphysical clarity and understanding is a substantial part of this work's undertaking. Yet this endeavor also reminds us that, while it is good to think deeply and systematically about major features of reality and their relations to one another, we also need to reflect tirelessly about how to respond to metaphysical concepts that call for decision and action.

Explores miracles as dimensions of everyday existence through the lens of religious naturalism.Miracles are usually regarded as an intrusion of a supernatural force upsetting the normal workings and laws of the universe, but if one is attentive to the natural world, one can instead find miracles beneath the surface of everyday existence. This outlook is part of Donald A. Crosby's religious naturalism, which he terms Religion of Nature, a belief system that posits the natural world to be the only world, without any underlying or transcending supernatural being, presence, or power. In The Extraordinary in the Ordinary, Crosby explores seven types of everyday miracles, such as time, language, and love, to show that the miraculous and ordinary are not opposed to each other. Rather, it is when we acknowledge the sacred depths and dimensions of everyday existence that we recognize the miracles that constantly surround us.

Explores miracles as dimensions of everyday existence through the lens of religious naturalism.Miracles are usually regarded as an intrusion of a supernatural force upsetting the normal workings and laws of the universe, but if one is attentive to the natural world, one can instead find miracles beneath the surface of everyday existence. This outlook is part of Donald A. Crosby's religious naturalism, which he terms Religion of Nature, a belief system that posits the natural world to be the only world, without any underlying or transcending supernatural being, presence, or power. In The Extraordinary in the Ordinary, Crosby explores seven types of everyday miracles, such as time, language, and love, to show that the miraculous and ordinary are not opposed to each other. Rather, it is when we acknowledge the sacred depths and dimensions of everyday existence that we recognize the miracles that constantly surround us.

Argues that a pluralistic understanding of truth can foster productive conversations about common concerns involving religion, science, ethics, politics, economics, and ecology without falling into relativism.In this book, Donald A. Crosby defends the idea that all claims to truth are at best partial. Recognizing this, he argues, is a necessary safeguard against arrogance, close-mindedness, and potentially violent reactions to differences of outlook and practice. Crosby demonstrates how "partial truths" are inevitably at work in conversations and debates about religion, science, morality, economics, ecology, and social and political progress. He then focuses on the concept in the discipline of philosophy, looking at a number of distinctions that are taken to be strictly binary-those between fact and value, continuity and novelty, rationalism and empiricism, mind and body, and good and evil-and demonstrates how in all of these cases, each on its own can offer only an incomplete picture. Partial Truths and Our Common Future invites ongoing dialogue with others for the sake of mutual enlargements of understanding rather than mere civility, and provides incentive for continuing open-minded and shared inquiries into the important issues of life.

Argues that a pluralistic understanding of truth can foster productive conversations about common concerns involving religion, science, ethics, politics, economics, and ecology without falling into relativism.In this book, Donald A. Crosby defends the idea that all claims to truth are at best partial. Recognizing this, he argues, is a necessary safeguard against arrogance, close-mindedness, and potentially violent reactions to differences of outlook and practice. Crosby demonstrates how "partial truths" are inevitably at work in conversations and debates about religion, science, morality, economics, ecology, and social and political progress. He then focuses on the concept in the discipline of philosophy, looking at a number of distinctions that are taken to be strictly binary-those between fact and value, continuity and novelty, rationalism and empiricism, mind and body, and good and evil-and demonstrates how in all of these cases, each on its own can offer only an incomplete picture. Partial Truths and Our Common Future invites ongoing dialogue with others for the sake of mutual enlargements of understanding rather than mere civility, and provides incentive for continuing open-minded and shared inquiries into the important issues of life.

Explores distinctions between the sacred and the secular in a variety of religious traditions, and proposes ways in which their relationship can be mutually beneficial.The sacred and the secular-or religion and secularity-differ from one another in many ways, but they must also frequently interact with and can instruct and benefit one another in today's world. This is especially so when neither is reduced to an uninformed distortion or stereotype by the other. Careful analysis of their relationships is needed. Such analysis is especially important in the contemporary world, where the two are being challenged, reshaped, and reformed by the sheer number of changing religious and secular perspectives-all of this taking place within the ferment of an increasingly global society. This book explores past and present ways of distinguishing the two with which Donald A. Crosby either takes issue with or finds to be congenial. It also proposes ways in which the two are not only meaningfully distinguished from one another, but also where their mutually beneficial relationships can be highlighted. A particular conception of the nature of religious faith is compared and contrasted with some influential types of secular faith.

Explores distinctions between the sacred and the secular in a variety of religious traditions, and proposes ways in which their relationship can be mutually beneficial.The sacred and the secular-or religion and secularity-differ from one another in many ways, but they must also frequently interact with and can instruct and benefit one another in today's world. This is especially so when neither is reduced to an uninformed distortion or stereotype by the other. Careful analysis of their relationships is needed. Such analysis is especially important in the contemporary world, where the two are being challenged, reshaped, and reformed by the sheer number of changing religious and secular perspectives-all of this taking place within the ferment of an increasingly global society. This book explores past and present ways of distinguishing the two with which Donald A. Crosby either takes issue with or finds to be congenial. It also proposes ways in which the two are not only meaningfully distinguished from one another, but also where their mutually beneficial relationships can be highlighted. A particular conception of the nature of religious faith is compared and contrasted with some influential types of secular faith.

Develops and defends a philosophical account of meaning, purpose, and value in human life and experience that is naturalistic without being reductionistic or scientistic.Where do the purposes, values, and existential meanings of the world come from? For many, they are conferred on the world and on humans within the world by a supernatural, transcendent, personal divine creator and sustainer. For others, they result from a God or divine presence residing within nature. For still others, they give evidence of mind and spirit as primordial principles suffusing nature from the outset and in all of its forms. In Evolutionary Emergence of Purposive Goals and Values, Donald A. Crosby takes issue with each of these views. His thesis is that mind, meaning, purpose, and value come into existence with the evolutionary emergence of life, and that evolution itself gives evidence of the creative power of two primordial natural principles: matter-energy and time. There is no overarching purpose, value, or meaning of nature as such, but there is a plethora of such factors evident in the evolved life forms of nature here on earth. This fact is especially evident in the day-to-day experiences, aspirations, and concerns of us evolutionarily-evolved human beings. Purpose, meaning, and value are therefore gifts of evolutionary nature, not of any supernatural or non-natural principle, presence, or power.

Develops and defends a philosophical account of meaning, purpose, and value in human life and experience that is naturalistic without being reductionistic or scientistic.Where do the purposes, values, and existential meanings of the world come from? For many, they are conferred on the world and on humans within the world by a supernatural, transcendent, personal divine creator and sustainer. For others, they result from a God or divine presence residing within nature. For still others, they give evidence of mind and spirit as primordial principles suffusing nature from the outset and in all of its forms. In Evolutionary Emergence of Purposive Goals and Values, Donald A. Crosby takes issue with each of these views. His thesis is that mind, meaning, purpose, and value come into existence with the evolutionary emergence of life, and that evolution itself gives evidence of the creative power of two primordial natural principles: matter-energy and time. There is no overarching purpose, value, or meaning of nature as such, but there is a plethora of such factors evident in the evolved life forms of nature here on earth. This fact is especially evident in the day-to-day experiences, aspirations, and concerns of us evolutionarily-evolved human beings. Purpose, meaning, and value are therefore gifts of evolutionary nature, not of any supernatural or non-natural principle, presence, or power.

The focus in this book is on the philosophy of William James as it relates to his conceptions of “pure” and ordinary experience, the respective natures of self and world, the interrelations of experience, self, and world, the awareness of a common world by two or more selves, and the extent to which and means by which those selves can gain access to one another’s personal consciousness. The book provides explications and critical interpretations of these themes in James’s philosophy and, when appropriate, makes substantive suggestions for their clarification and improvement. It defends the thesis that these themes offer a promising basis for building a credible philosophy of mind and its relations to the world, including its relations to other minds in the world. It considers at length two recent objections to empiricism as an epistemological program and defends empiricism in general and James’s brand of empiricism in particular (what he called radical empiricism) against these objections. Finally, it argues the need for and sketches some outlines for a greatly expanded, enriched, and multi-dimensional radical materialism and shows why and how the development of such a materialistic metaphysics can be integrated with James’s philosophy of radical empiricism.

Questions relating to human freedom cannot be separated from questions relating to human consciousness. The two are intricately entwined, and neither can be understood apart from the other. There is a widespread assumption today that we can understand the nature of human freedom even though there is an equally widespread acknowledgment that we have a lot yet to learn about the nature of human consciousness and its relations to the human body. This separation of the two issues is false. Attempts to prove it have failed and will continue to fail so long as the concept of freedom in its intimate connections with the nature of consciousness is not properly understood. The kind of genuine freedom of thought and action defended in this book lies at the heart of responsible outlooks on our individual and social lives, our hopes for the future, the whole of our history as human beings, and our relations to the natural world.