Sami Pihlström – författare

Pragmatism and Objectivity illuminates the nature of contemporary pragmatism against the background of Rescher’s work, resulting in a stronger grasp of the prospects and promises of this philosophical movement. The central insight of pragmatism is that we must start from where we find ourselves and deflate metaphysical theories of truth in favor of an account that reflects our actual practices of the concept. Pragmatism links truth and rationality to experience, success, and action. While crude versions of pragmatism state that truth is whatever works for a person or a community, Nicholas Rescher has been at the forefront of arguing for a more sophisticated pragmatist position. According to his position, we can illuminate a robust concept of truth by considering its links with inquiry, assertion, belief, and action. His brand of pragmatism is objective and organized around truth and inquiry, rather than other forms of pragmatism that are more subjective and lenient. The contingency and fallibility of knowledge and belief formation does not mean that our beliefs are simply what our community decides, or that truth and objectivity are spurious notions. Rescher offers the best chance of understanding how it is that beliefs can be the products of human inquiry yet aim at the truth nonetheless. The essays in this volume, written by established and up-and-coming scholars of pragmatism, touch on themes related to epistemology, philosophy of mind, philosophy of science, and ethics.

The past three decades have witnessed the emergence of several Kantian theories. Both the critical reaction to consequentialism inspired by Rawlsian constructivism and the universalism of more recent theories informed by Habermasian discourse ethics trace their main sources of inspiration back to Kant's writings.

In Transcendental Guilt: Reflections on Ethical Finitude, Sami Pihlsröm argues that the concept of guilt is fundamental to moral philosophy and to our self-understanding as moral agents. As the author emphasizes the constitutive role played by this concept, or by our capacity to experience the corresponding moral emotion(s), he labels the both ethically and metaphysically fundamental kind of guilt to be discussed transcendental guilt. However, the book does not merely illuminate this specific ethical concept. It also seeks to intensify our understanding of the nature of moral thought itself, especially of the seriousness of the moral point of view. Thus, Transcendental Guilt poses a challenge to our ethical self-conceptions, and also to our philosophical attempts to understand them.This book does not attempt a new ethical theory. Rather, it is critical of the very idea of ethical theory, especially if by ethical theory we mean a systematically organized structure setting us universal or absolute moral norms and principles. Nor does Pihlström engage in metaethical theorizing about the meaning of ethical concepts. Rather, the book engages in moral reflection, which is something significantly broader than (meta)ethical theorizing. In moral reflection, we are not establishing theoretically justified normative principles or constructing theories about the meaning of moral language; instead, we are reflecting on our finite human lives—our lives with other human beings—as presenting us with personal yet fundamental moral demands. Moreover, the moral reflection practiced in the book is both historically informed and philosophically systematic.Scholars, graduate or advanced undergraduate students, and general educated readers interested in fundamental issues in ethics will appreciate the novel perspective presented, which challenges mainstream ideas about moral theories and the foundations of ethical thought.

This book takes a fresh look at how William James' (1842–1910) conceptions of the human mind, death (mortality and immortality), and religion provide us with a viable alternative to many contemporary philosophical approaches. The distinctive Jamesian perspective is illuminated through critical discussions of several different theories and conjectures. The overall argument of this volume is that pragmatist metaphysics, philosophy of mind, and philosophy of religion must be subordinated to ethics. To provide an historical and philosophical context for this revolutionary conception of the pragmatic method, an introductory discussion of James' views on pragmatism, realism, and truth is also included. Instead of focusing on the general issues of realism and pragmatism, however, the volume examines the applications of these issues to topics such as death, evil, and other minds. The book is vital reading not only for James scholars and pragmatists, but for anyone thinking seriously about human mortality and the endless ethical challenges our life with other human beings that confront us.

Pragmatism mediates rival extremes, and religion is no exception: The problems of realism versus antirealism, evidentialism versus fideism, and science versus religion, along with other key issues in the philosophy of religion, receive new interpretations when examined from a pragmatist point of view. Religion is then understood as a human practice with certain inherent aims and goals, responding to specific human needs and interests, serving certain important human values, and seeking to resolve problematic situations that naturally arise from our practices themselves, especially our need to live with our vulnerability, finitude, guilt, and mortality.

The Continuum Companion to Pragmatism offers the definitive guide to a key area of contemporary philosophy. The book covers all the fundamental questions asked by pragmatism - areas that have continued to attract interest historically as well as topics that have emerged more recently as active areas of research. Fifteen specially commissioned essays from an international team of experts reveal where important work continues to be done in the area and, most valuably, the exciting new directions the field is taking. The Companion explores issues pertaining to aesthetics, economics, education, the environment, epistemology, ethics, history, law, metaphysics, politics, race, religion, science and technology, language, and social theory. Featuring a series of indispensable research tools, including an A to Z of key terms and concepts, a chronology, a detailed list of resources and a fully annotated bibliography, this is the essential reference tool for anyone working in contemporary pragmatism or modern American philosophy more generally.

In our troubled times of global conflict, philosophical reflection on war and peace has never been more urgent. This distinctive contribution to the ethics of war combines pragmatism with Kantian-inspired transcendental philosophy to offer fresh insights into age-old questions of when, if ever, war can be ethically acceptable.Sami Pihlström argues that both traditional just war theory and pacifism function as forms of "secular theodicy", which justify innocent suffering for supposed greater goods. Moving beyond these approaches, he develops a meliorist framework that refuses both naive optimism and fatalistic pessimism about human conflict. The book examines three critical areas: the problem of sacrificing innocents in war, the ethics of nuclear deterrence in our post-World War II world, and the philosophy of history that shapes how we understand ourselves as a political community. Central to this analysis is the concept of defending the "transcendental 'us'"—not merely a contingent nation-state, but the very conditions that make ethical and political community possible. Drawing on thinkers from William James to Raimond Gaita, this work offers a philosophically rigorous yet accessible exploration of what it means to defend civilization itself against existential threats, ensuring that those who die in such defense "shall not have died in vain."War, Pacifism, and Deterrence will appeal to researchers and graduate students interested in the philosophy of war and peace, pragmatism, and transcendental philosophy.

Pragmatism and Objectivity illuminates the nature of contemporary pragmatism against the background of Rescher’s work, resulting in a stronger grasp of the prospects and promises of this philosophical movement. The central insight of pragmatism is that we must start from where we find ourselves and deflate metaphysical theories of truth in favor of an account that reflects our actual practices of the concept. Pragmatism links truth and rationality to experience, success, and action. While crude versions of pragmatism state that truth is whatever works for a person or a community, Nicholas Rescher has been at the forefront of arguing for a more sophisticated pragmatist position. According to his position, we can illuminate a robust concept of truth by considering its links with inquiry, assertion, belief, and action. His brand of pragmatism is objective and organized around truth and inquiry, rather than other forms of pragmatism that are more subjective and lenient. The contingency and fallibility of knowledge and belief formation does not mean that our beliefs are simply what our community decides, or that truth and objectivity are spurious notions. Rescher offers the best chance of understanding how it is that beliefs can be the products of human inquiry yet aim at the truth nonetheless. The essays in this volume, written by established and up-and-coming scholars of pragmatism, touch on themes related to epistemology, philosophy of mind, philosophy of science, and ethics.

Solipsism is one of the philosophical thesis or ideas that has generally been regarded as highly implausible, or even crazy. The view that the world is “my world” in the sense that nothing exists independently of my mind, thought, and/or experience is, understandably, frowned up as a genuine philosophical position. For this reason, solipsism might be regarded as an example of a philosophical position that does not “matter” at all. It does not seem to play any role in our serious attempts to understand the world and ourselves. However, by arguing that solipsism does matter, after all, Why Solipsism Matters more generally demonstrates that philosophy, even when dealing with highly counterintuitive and “crazy” ideas, may matter in surprising, unexpected ways. It will be shown that the challenge of solipsism should make us rethink fundamental assumptions concerning subjectivity, objectivity, realism vs. idealism, relativism, as well as key topics such as ethical responsibility – that is, our ethical relations to other human beings – and death and mortality.Why Solipsism Matters is not only an historical review of the origins and development of the concept of solipsism and a exploration of some of its key philosophers (Kant and Wittgenstein to name but a few) but it develops an entirely new account of the idea. One which takes seriously the global, socially networked world in which we live in which the very real ramifications of solipsism - including narcissism - can be felt.

Solipsism is one of the philosophical thesis or ideas that has generally been regarded as highly implausible, or even crazy. The view that the world is “my world” in the sense that nothing exists independently of my mind, thought, and/or experience is, understandably, frowned up as a genuine philosophical position. For this reason, solipsism might be regarded as an example of a philosophical position that does not “matter” at all. It does not seem to play any role in our serious attempts to understand the world and ourselves. However, by arguing that solipsism does matter, after all, Why Solipsism Matters more generally demonstrates that philosophy, even when dealing with highly counterintuitive and “crazy” ideas, may matter in surprising, unexpected ways. It will be shown that the challenge of solipsism should make us rethink fundamental assumptions concerning subjectivity, objectivity, realism vs. idealism, relativism, as well as key topics such as ethical responsibility – that is, our ethical relations to other human beings – and death and mortality.Why Solipsism Matters is not only an historical review of the origins and development of the concept of solipsism and a exploration of some of its key philosophers (Kant and Wittgenstein to name but a few) but it develops an entirely new account of the idea. One which takes seriously the global, socially networked world in which we live in which the very real ramifications of solipsism - including narcissism - can be felt.

Pragmatism provides not just a theoretical perspective on science and inquiry, but ways of being in the world, of knowing the reality we inhabit. Approaching this philosophical tradition as a diverse set of philosophies that it is, The Bloomsbury Handbook of Pragmatism introduces many of the ideas and debates at the centre of the field today.Focusing on issues in different subject areas, this up-to-date handbook covers current research in aesthetics, economics, education, ethics, history, law, metaphysics, politics, race, religion, science and technology, language, and social theory. Supported by an introduction to research methods and problems, as well as a guide to past and future directions in the field, chapters are enhanced by a ‘how to use’ guide and glossary. Now expanded, this edition includes new chapters on pragmatism and various global and regional philosophical traditions, as well as feminism and environmental philosophy.Showing where important work continues to be done, the tensions that exist, and, most valuably, the exciting new directions the field is taking, The Bloomsbury Handbook of Pragmatism advances our understanding of the role of pragmatism in 21st century philosophy.

Pragmatism provides not just a theoretical perspective on science and inquiry, but ways of being in the world, of knowing the reality we inhabit. Approaching this philosophical tradition as a diverse set of philosophies that it is, The Bloomsbury Handbook of Pragmatism introduces many of the ideas and debates at the centre of the field today.Focusing on issues in different subject areas, this up-to-date handbook covers current research in aesthetics, economics, education, ethics, history, law, metaphysics, politics, race, religion, science and technology, language, and social theory. Supported by an introduction to research methods and problems, as well as a guide to past and future directions in the field, chapters are enhanced by a ‘how to use’ guide and glossary. Now expanded, this edition includes new chapters on pragmatism and various global and regional philosophical traditions, as well as feminism and environmental philosophy.Showing where important work continues to be done, the tensions that exist, and, most valuably, the exciting new directions the field is taking, The Bloomsbury Handbook of Pragmatism advances our understanding of the role of pragmatism in 21st century philosophy.

What we find ‘unthinkable’ is not seriously considered as an ethical option in our thought and deliberation; it is ruled out from the outset. Combining a broadly pragmatist approach with a Kantian-inspired transcendental strategy, Sami Pihlström distinguishes between what is considered ‘unthinkable’ and what is merely ethically wrong. Pihlström demonstrates how different issues concerning the unthinkable vs the thinkable, ranging from the proper ethical response to the Holocaust to philosophical considerations of monstrous characters familiar in gothic fiction, may challenge the categories we use to structure the world. In particular, he makes the case that it is unthinkable for us to reject the kind of ‘human exceptionalism’ that attributes an ineliminable dignity or preciousness to human beings. Chapters also explore the complex relationship between our responses to human suffering and the suffering of non-human animals, together with questions concerning the philosophy of war and pacifism. ‘The Unthinkable’ in Ethics, History and Philosophical Anthropology turns our attention to the ethically and ontologically constitutive character of the boundaries we draw between the thinkable and the unthinkable, while utilizing conceptual and argumentative resources from the Wittgensteinian tradition in moral philosophy, particularly from the work of Raimond Gaita. An original and timely study, it will be welcomed by students and scholars interested in the fundamental ethical issues of human life.

What we find ‘unthinkable’ is not seriously considered as an ethical option in our thought and deliberation; it is ruled out from the outset. Combining a broadly pragmatist approach with a Kantian-inspired transcendental strategy, Sami Pihlström distinguishes between what is considered ‘unthinkable’ and what is merely ethically wrong. Pihlström demonstrates how different issues concerning the unthinkable vs the thinkable, ranging from the proper ethical response to the Holocaust to philosophical considerations of monstrous characters familiar in gothic fiction, may challenge the categories we use to structure the world. In particular, he makes the case that it is unthinkable for us to reject the kind of ‘human exceptionalism’ that attributes an ineliminable dignity or preciousness to human beings. Chapters also explore the complex relationship between our responses to human suffering and the suffering of non-human animals, together with questions concerning the philosophy of war and pacifism. ‘The Unthinkable’ in Ethics, History and Philosophical Anthropology turns our attention to the ethically and ontologically constitutive character of the boundaries we draw between the thinkable and the unthinkable, while utilizing conceptual and argumentative resources from the Wittgensteinian tradition in moral philosophy, particularly from the work of Raimond Gaita. An original and timely study, it will be welcomed by students and scholars interested in the fundamental ethical issues of human life.

Develops a pragmatist approach to the philosophy of the humanities, interpreting history, literature, and religion in terms of pragmatic realism.Humanist scholars often feel the need to defend the humanities. The value of humanistic research is sometimes challenged, as the cultural "reality" investigated by disciplines such as history, literary studies, and theology may seem unclearIn particular, the ontology of the humanities might be considered obscure in comparison to the ontology of the natural sciences. Toward a Pragmatist Philosophy of the Humanities proposes to develop a comprehensive philosophical account of the humanities, focusing on the ontology and epistemology of humanistic inquiry from the standpoint of pragmatism. Sami Pihlström argues that humanistic cognitive pursuits can be interpreted along the lines of a pragmatist theory of inquiry, defending pragmatic realism about the humanities. However, far from leading to any reductive naturalization of the human world, the pragmatist philosophy of the humanities defended by Pihlström takes a distinctively Kantian critical turn in emphasizing the need for transcendental argumentation in the philosophy of the humanities, insisting on the irreducibly ethical dimensions of humanistic scholarship.

Develops a pragmatist approach to the philosophy of the humanities, interpreting history, literature, and religion in terms of pragmatic realism.Humanist scholars often feel the need to defend the humanities. The value of humanistic research is sometimes challenged, as the cultural "reality" investigated by disciplines such as history, literary studies, and theology may seem unclearIn particular, the ontology of the humanities might be considered obscure in comparison to the ontology of the natural sciences. Toward a Pragmatist Philosophy of the Humanities proposes to develop a comprehensive philosophical account of the humanities, focusing on the ontology and epistemology of humanistic inquiry from the standpoint of pragmatism. Sami Pihlström argues that humanistic cognitive pursuits can be interpreted along the lines of a pragmatist theory of inquiry, defending pragmatic realism about the humanities. However, far from leading to any reductive naturalization of the human world, the pragmatist philosophy of the humanities defended by Pihlström takes a distinctively Kantian critical turn in emphasizing the need for transcendental argumentation in the philosophy of the humanities, insisting on the irreducibly ethical dimensions of humanistic scholarship.

Pragmatism provides not just a theoretical perspective on science and inquiry, but ways of being in the world, of knowing the reality we inhabit. Approaching this philosophical tradition as a diverse set of philosophies that it is, The Bloomsbury Companion to Pragmatism introduces many of the ideas and debates at the centre of the field today. Focusing on issues in 12 different subject areas, this up-to-date companion covers current research in aesthetics, economics, education, ethics, history, law, metaphysics, politics, race, religion, science and technology, language, and social theory. Supported by an introduction to research methods and problems, as well as a guide to past and future directions in the field, the chapters are also enhanced by a glossary, research guide and an annotated bibliography. For anyone working in contemporary pragmatism or modern American philosophy more generally, this companion provides a practical means of navigating what can sometimes feel like a disparate field. Showing where important work continues to be done, the tensions that exist, and, most valuably, the exciting new directions the field is taking, The Bloomsbury Companion to Pragmatism expands our understanding of the role of pragmatism in 21st century philosophy.

Death and Finitude offers an examination and defense of a pragmatic transcendental anthropology applicable to the concepts of limit, finitude, and mortality that are constitutive of human life as we know it. Sami Pihlström develops a special kind of philosophical anthropology—a pragmatic yet transcendental examination of the human condition—that interprets what is worth preserving in the tradition of transcendental philosophy in such a manner that this unusual combination will crucially enrich our understanding of a human problem we all share: mortality. In some sense, all serious philosophy inevitably reflects on the human condition and is thus philosophical anthropology, broadly conceived. There can hardly be any more serious problem concerning the human condition than the problem of death. Yet, mainstream analytic contributions to the philosophy of death usually addresses death in general, and it is far from obvious that such contributions are philosophically relevant in the sense of addressing the agony of an individual human being trying to understand their own mortal condition. “Continental” philosophy of death may be frustrating in a different sense, as it often fails to be conceptually as clear and argumentatively as rigorous as the analytic literature. Claiming to address my “being-toward-death”, such contributions may also fail to speak to the mortal individual if they end up in endless pseudo-philosophical jargon. It is against this background of frustration that Death and Finitude contributes to humanity’s on-going reflections on death, dying, and mortality—from a pragmatist yet transcendental perspective, seeking to accommodate these topics within a broader philosophical anthropology.The book is primarily intended for academic philosophers, but the potential readership includes not only scholars but also both graduate students and advanced undergraduates, as well as general educated readers. It is relevant to the concerns of philosophers specializing in transcendental philosophy, philosophical anthropology, pragmatism, Wittgenstein, and the philosophy of religion. As the book may be said to be an attempt to “philosophize historically,” it is in principle of interest to both systematically and historically oriented philosophers and students.

Humanism, Antitheodicism, and the Critique of Meaning in Pragmatist Philosophy of Religion develops a distinctive approach to pragmatist philosophy of religion, and more generally to pragmatist investigations of the human search for meaning, by emphasizing what may be considered two closely interrelated main features of this tradition: humanism and antitheodicism. Humanism here emphasizes the need to focus on religion as a human practice within human concerns of meaningfulness and significance, as distinguished from any metaphysical search for cosmic meaning. Antitheodicism, in turn, stands for the refusal to accept any justification, divine or secular, for the experiences of meaninglessness that individuals undergoing horrendous suffering may have. Developing a critical form of pragmatism emphasizing these ideas, Sami Pihlström explores the relations between pragmatism and analytic philosophy in the philosophy of religion, especially regarding the question of religious meaning, as well as the significance of literature for philosophy of religion, with particular emphasis on William James's pragmatism.

This book introduces the concept of antitheodicy and an approach that the author proposes to call antitheodicism as central elements of a critical ethical response to the problem of evil and suffering. While the mainstream debate on this problem in the philosophy of religion continues to focus on theodicies and “defenses” seeking to justify or excuse God’s allowing that there is apparently meaningless suffering (which, then, ceases to be meaningless when we understand God’s reasons for allowing this), this introduction not only explains why an antitheodicist alternative is ethically superior to such attempts but also, perhaps more importantly, extends the antitheodicist approach from the philosophy of religion to broader ethical engagements with suffering. Sketching some of the historical milestones of antitheodicist thought as well as the most important contemporary versions of antitheodicism, the book argues that antitheodicy is the only decent account of suffering and that theodicies are incompatible with ethical seriousness. Theodicies tend to instrumentalize suffering in the service of some imagined overall good, or a metaphysical scheme failing to recognize the individual perspective of the victim of suffering. The significance of this essentially ethical argument against theodicies reaches far beyond the philosophy of religion, as the theodicy versus antitheodicy opposition can be shown to take interesting secular varieties.

This book introduces the concept of antitheodicy and an approach that the author proposes to call antitheodicism as central elements of a critical ethical response to the problem of evil and suffering. While the mainstream debate on this problem in the philosophy of religion continues to focus on theodicies and “defenses” seeking to justify or excuse God’s allowing that there is apparently meaningless suffering (which, then, ceases to be meaningless when we understand God’s reasons for allowing this), this introduction not only explains why an antitheodicist alternative is ethically superior to such attempts but also, perhaps more importantly, extends the antitheodicist approach from the philosophy of religion to broader ethical engagements with suffering. Sketching some of the historical milestones of antitheodicist thought as well as the most important contemporary versions of antitheodicism, the book argues that antitheodicy is the only decent account of suffering and that theodicies are incompatible with ethical seriousness. Theodicies tend to instrumentalize suffering in the service of some imagined overall good, or a metaphysical scheme failing to recognize the individual perspective of the victim of suffering. The significance of this essentially ethical argument against theodicies reaches far beyond the philosophy of religion, as the theodicy versus antitheodicy opposition can be shown to take interesting secular varieties.

This book provides novel reading of the relations between two central philosophical disciplines - metaphysics and ethics. "Pragmatist Metaphysics" proposes a pragmatist re-articulation of the nature, aims and methods of metaphysics. Rather than regarding metaphysics as a 'first philosophy', an inquiry into the world independent of human perspectives, the pragmatist views metaphysics as an inquiry into categorizations of reality laden with human practices. Insofar as our categorizations of reality are practice-laden, they are also, inevitably, value-laden.Sami Pihlstrom argues that metaphysics does not, then, study the world's 'own' categorical structure, but a structure we, through our conceptual and practical activities, impose on the reality we experience and interact with. Engaging with the classical American pragmatists, in particular William James, and neopragmatists, including Hilary Putnam, the author seeks to correct long-held misconceptions regarding the nature of the relationship between metaphysics and pragmatism.He argues that a coherent metaphysical alternative to the currently fashionable realist metaphysics emerges from pragmatism and that pragmatism itself should be reinterpreted in a metaphysically serious manner. Moreover, the book argues that, from a pragmatist perspective, metaphysics must be inextricably linked with ethics.

The essays collected in this volume and authored by Sami Pihlström emphasize that our relation to the world we live in and seek to represent and get to know better through our practices of conceptualization and inquiry is irreducibly valuational. There is no way of even approaching, let alone resolving, the philosophical issue of realism without drawing due attention to the ways in which human values are inextricably entangled with even the most purely “factual” projects of inquiry we engage in.This entanglement of the factual and the normative is, as explicitly argued in Chapter 7 but implicitly suggested in all the other chapters as well, both pragmatic (practice-embedded and practice-involving) and transcendental (operating at the level of the necessary conditions for the possibility of our representing and cognizing the world in general). The author claims we need to carefully examine the complex relations of realism, value, and transcendental arguments at the intersection of pragmatism and analytic philosophy. This book does so by offering case-studies of various important neopragmatists and philosophers close to the pragmatist tradition, including Hilary Putnam, Nicholas Rescher, Joseph Margolis, and Ludwig Wittgenstein. It appeals to scholars and advanced graduate students focusing on pragmatism and analytic philosophy.

The essays collected in this volume and authored by Sami Pihlström emphasize that our relation to the world we live in and seek to represent and get to know better through our practices of conceptualization and inquiry is irreducibly valuational. There is no way of even approaching, let alone resolving, the philosophical issue of realism without drawing due attention to the ways in which human values are inextricably entangled with even the most purely “factual” projects of inquiry we engage in.This entanglement of the factual and the normative is, as explicitly argued in Chapter 7 but implicitly suggested in all the other chapters as well, both pragmatic (practice-embedded and practice-involving) and transcendental (operating at the level of the necessary conditions for the possibility of our representing and cognizing the world in general). The author claims we need to carefully examine the complex relations of realism, value, and transcendental arguments at the intersection of pragmatism and analytic philosophy. This book does so by offering case-studies of various important neopragmatists and philosophers close to the pragmatist tradition, including Hilary Putnam, Nicholas Rescher, Joseph Margolis, and Ludwig Wittgenstein. It appeals to scholars and advanced graduate students focusing on pragmatism and analytic philosophy.

This book argues that no ethically appropriate relation to other human beings is possible unless we treat them as genuinely other. The authors provide reasons to be critical of various attempts, many of them popular in our contemporary (Western) culture, to encourage deeper attachment to and immersion into others’ lives and experiences. They defend the significance of the distance between human beings, criticizing exaggerated uses of, e.g., the concept of empathy and related concepts in academic as well as more popular ethical contexts, across a range of issues from the nature of ethical duty to the philosophy of love. The chapters offer non-technical philosophical and cultural criticism through selected perspectives on the continuum between closeness and distance, exploring various aspects of ethically significant relations between human beings. This book thus appeals to a wide audience, especially researchers and students in different fields of the humanities, including philosophy, literary studies, and cultural studies, by combining philosophical and literary methodologies in a humanistic examination of the value of distance. The book also argues that we have to be able to abstract from the concrete other in ethical relations, living in the normative and rational sphere of duty instead of emotional immersion.

This monograph investigates, from a distinctive philosophical perspective informed by pragmatism, the relation between the transcendental and the transcendent. It not only develops a viable form of pragmatic transcendental naturalism (which the author has defended in earlier works) but examines the intertwining themes of sanity and illusion, arising through critical considerations of approaches to transcendence that fail to take seriously human finitude. Issues discussed range from those found in metaphysics and epistemology to those in ethics and philosophy of religion. They are all intimately related to each other by offering variations of aspirations to reach toward transcendence – and, in many cases, of the illusoriness of those aspirations. This illusoriness is something that requires thoroughgoing pragmatic and transcendental critique, combining argumentation strategies drawn from philosophers as different as Kant, Wittgenstein, and William James. This critique leads, among other things, to a radical rearticulation of how philosophy of religion as a sub-discipline of philosophy ought to be practiced. This text appeals to researchers and graduate students working in these fields.

This book defends antitheodicism, arguing that theodicies, seeking to excuse God for evil and suffering in the world, fail to ethically acknowledge the victims of suffering.