Errol E. Harris – författare

Nine well-known authors associated with the world federalist movement critique the 1995 Report of the Commission on Global Governance entitled Our Global Neighborhood. Although the contributors manifest a variety of viewpoints, styles, and approaches, they are unanimous in condemning the Report as insufficiently imaginative and visionary. Despite repeated calls in the Commission Report for a radically new way of thinking, the substance of the Report mindlessly rubber-stamps the legitimacy of the sovereign nation-state system of today, by means of summarily and peremptorily dismissing even the possibility of a supernational government qualitatively beyond the United Nations.According to the contributors, the concept of genuine world government is sufficiently advanced, and the circumstances of the present day are conducive, so that this concept is deserving of the most careful and serious attention by the general public and the political leadership. Despite their unconventional conclusions, these essays are lucid, judicious, and commanding.

The influence of scientific paradigms is much more widespread than usually realized. According to Harris, it permeates the whole of the culture of which science is an integral part. The paradigm of Newtonian science was essentially mechanistic and atomistic, and thinking in these terms not only penetrated philosophy, economics, morals and politics for the next three centuries, but remains latent in 20th century ways of thought.As Harris illustrates, the Newtonian paradigm is obsolete in confronting today's global problems. While Planck and Einstein introduced a new scientific revolution at the beginning of the century, it has yet to be reflected in common habits of thinking. It is now urgently necessary to adopt the new conceptual scheme in other fields as it has come to dominate science if global issues are to be resolved. A provocative analysis that will be of particular interest to students, teachers, and policymakers involved with public policy, the history of science and philosophy, and ethics.

This is Volume VII in a series of seventeen on Metaphysics. Originally published in 1965, The Muirhead Library of Philosophy was designed as a contribution to the History of Modern Philosophy under the heads: first of Different Schools of Thought-Sensationalist, Realist, Idealist, Intuitivist; secondly of different Subjects-Psychology, Ethics, Political Philosophy and Theology.

First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

This is Volume X of seventeen in a collection of works on the Philosophy of Mind and Psychology in the Library of Philosophy which was designed as a contribution to the History of Modern Philosophy under the heads: first of Different Schools of Thought-Sensationalist, Realist, Idealist, Intuitivist; secondly of different Subjects-Psychology, Ethics, Political Philosophy, Theology. Originally published in 1970, this volume brings together essays on Hypothesis and Perception.

Originally published in 1966. The main purpose of this book is not philosophical speculation, but to draw the obvious conclusions from political and historical facts about the prospects and methods of human political survival. The central theme is developed in the context of problems which cause most anxiety today: the mounting arms race, the unstable balance of power, the rapid growth of population, racial conflicts and ideological incompatibilities.

Originally published in 1966. The main purpose of this book is not philosophical speculation, but to draw the obvious conclusions from political and historical facts about the prospects and methods of human political survival. The central theme is developed in the context of problems which cause most anxiety today: the mounting arms race, the unstable balance of power, the rapid growth of population, racial conflicts and ideological incompatibilities.

This is a critical examination of the three types of logic advocated by current philosophical schools. Harris shows that certain basic presuppositions underlying the techniques of symbolic logic have resulted in intellectual stultification, moral dilemma, and practical sterility. These presuppositions are shown to be at variance with those of contemporary scientific method. Critical consideration is given to alternatives, and a more appropriate logic of science is proposed, providing an escape from crippling relativism and promising objective validation of value judgments. This approach offers some prospect of solutions to the major problems now troubling our civilization.

This is Volume VII in a series of seventeen on Metaphysics. Originally published in 1965, The Muirhead Library of Philosophy was designed as a contribution to the History of Modern Philosophy under the heads: first of Different Schools of Thought-Sensationalist, Realist, Idealist, Intuitivist; secondly of different Subjects-Psychology, Ethics, Political Philosophy and Theology.

First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

This is Volume X of seventeen in a collection of works on the Philosophy of Mind and Psychology in the Library of Philosophy which was designed as a contribution to the History of Modern Philosophy under the heads: first of Different Schools of Thought-Sensationalist, Realist, Idealist, Intuitivist; secondly of different Subjects-Psychology, Ethics, Political Philosophy, Theology. Originally published in 1970, this volume brings together essays on Hypothesis and Perception.

The relation between body and mind has presented philosophy with its perennial problem. It exercised the minds of Plato and Aristotle and it was implicit in the thought, if not always present to the minds, of the Presocratics. In modern philosophy it became explicit in Descartes’s Meditations and remained central to the deliberations of every subsequent philosopher of any significance from Hobbes to Hume, from Spinoza to Hegel, and from Husserl and Heidegger to Russell and Whitehead. From whatever angle one approaches philosophy one cannot avoid this problem. Moral philosophy, both ethical and political, compels one to adopt some conception of human nature, its origins and status within the world, for one cannot decide on the best way to live without considering the impact of natural influences on the human condition and of human behaviour on nature including other humans; and these considerations at once raise the question of the relation of the human mind to Nature and the natural body it enlightens. A philosophy of Nature must include the place of humanity in the natural scheme, not only the human body, but also the knowing mind. Metaphysics cannot be divorced from Epistemology nor can that neglect the part played in the acquisition of knowledge by the bodily senses. And clearly a philosophy of mind must include some vision of the relation of the mind to the body it inhabits.

Errol Harris was a greatly respected and influential philosopher and public intellectual in North America, Britain and Europe in the 20th century.His autobiography provides insight into the influences that contributed to the shaping of his remarkable character and career. In these recollections Harris reveals a keen eye as he presents memories of growing up in several parts of South Africa in the early 20th century; childhood and youth in a close-knit but sometimes financially challenged Jewish family of fairly strict religious observance; an account of inspiring intellectual experiences as an undergraduate and graduate at Rhodes College, Grahamstown (1925-29); teaching black South African university undergraduates at Fort Hare in 1929-30; studying philosophy at Oxford (1931-33) with many of the most celebrated figures on the Oxford faculty from that period; teaching at British public schools in the mid-1930’s; a short, unhappy, but adventure-filled stint as secretary to the Minister of Mines for Southern Rhodesia; tales of his experiences as an Education Officer for the British Colonial Service, inspecting remote village schools on horseback in Basutoland and Zanzibar in the late 1930’s, just prior to the outbreak of the war. He also recounts the religious experiences over these years that eventually led him to join the Church of England.Over the course of his long life, Errol demonstrated a serious concern for the common weal, along with a strongly-developed social conscience. Confronted with a range of historic challenges, including some of the most acute evils arising in the course of the twentieth century, he met the most serious of them head-on with a direct, resolute, and public response, calling upon all to embark on a path of sanity and reason toward a goal of mutual well-being.The book also covers his research and his writing of his fully realized and comprehensive philosophical system on the concept of mind, or consciousness, and its relation to the world.Excerpted from the Introduction.

The relation between body and mind has presented philosophy with its perennial problem. It exercised the minds of Plato and Aristotle and it was implicit in the thought, if not always present to the minds, of the Presocratics. In modern philosophy it became explicit in Descartes’s Meditations and remained central to the deliberations of every subsequent philosopher of any significance from Hobbes to Hume, from Spinoza to Hegel, and from Husserl and Heidegger to Russell and Whitehead. From whatever angle one approaches philosophy one cannot avoid this problem. Moral philosophy, both ethical and political, compels one to adopt some conception of human nature, its origins and status within the world, for one cannot decide on the best way to live without considering the impact of natural influences on the human condition and of human behaviour on nature including other humans; and these considerations at once raise the question of the relation of the human mind to Nature and the natural body it enlightens. A philosophy of Nature must include the place of humanity in the natural scheme, not only the human body, but also the knowing mind. Metaphysics cannot be divorced from Epistemology nor can that neglect the part played in the acquisition of knowledge by the bodily senses. And clearly a philosophy of mind must include some vision of the relation of the mind to the body it inhabits.