William Charlton – författare

Where should God be in thinking about society, or society in thinking about God? This book shows how philosophy can help non-philosophers with these questions. It shows that intelligence is the product, not the source, of society and language, and the rationality of individuals is inevitably conditioned by the distinctive customs and beliefs of their societies.Addressing the idea that religion can impede the smooth running of society, it argues that the Western concept of religion is taken from Christianity and cannot usefully be extended to non-European cultures. But any society will be threatened by a sub-society with customs conflicting with those of the whole in which it exists, and Jews, Christians and Muslims have sometimes formed such sub-societies. Charlton proceeds to consider how our dependence upon society fits with traditional beliefs about creation, salvation and life after death, and offers a synthesis that is new without being unorthodox. He indicates where Christian customs concerning birth, death, sex and education conflict with those of secular liberalism and considers which culture, Christian or secular liberal, has the better chance of prevailing in a globalised world.

This book explains in down-to-earth language what analytical philosophy is, and presupposes no previous knowledge of the subject. Analytical philosophers aim at obtaining insight into the traditional topics of philosophy by logical, conceptual and linguistic analysis. In this book William Charlton answers relativist attacks on this ambition and argues that its methods can still provide fresh insight into the traditional problems of philosophy. Taking such central philosophical problems as meaning, time, causation and thought, the author shows why they are problems for philosophy rather than for any other discipline, and thereby illustrates and supports a new general theory of the nature and scope of philosophical enquiry. The Analytic Ambition is both an introduction to readers fresh to philosophy and a challenge to professional thinking that has become set in its ways.

In 'On The Soul 2.1-6', Aristotle gives a very different account of the sould from Plato's by tying the soul to the body. The soul is the life-manifesting capacities that we all have and that distinguish living things, and explain their behaviour. He defines sould and life by reference to the capacities for using food to maintain structure and reproduce, for perceiving and desiring, and for rational thought. Capacities have to be defined by reference to the objects to which they are directed. The five senses, for example, are defined by reference to their objects, which are primarily forms like colour. And in perception we are said to receive these forms without matter. Philoponus understands this reception not physiologically as the eye jelly's taking on colour patches, but 'cognitively', like Brentano, who much later thought that Aristotle was treating the forms as intentional objects. Philoponus is the patron of non-physiological interpretations, which are still a matter of controversy today.

Defends a unified conception of human nature and a view of what is natural that can cover both the physical and the psychological worlds.

When we start to discuss religion we run into controversial questions about history and anthropology, about the scope of scientific explanation, and about free will, good and evil. This book explains how to find our way through these disputes and shows how we can be freed from assumptions and prejudices which make progress impossible by deeper philosophical insight into the concepts involved. Books about religion usually concentrate on a few central Judaeo-Christian doctrines and either attack them or defend them with tenacious conservatism, yielding nothing. This book has a broader scope, and instead of trying to prove that religion, or any particular religion, is reasonable or unreasonable, it seeks to persuade people to be reasonable about religion.

When we start to discuss religion we run into controversial questions about history and anthropology, about the scope of scientific explanation, and about free will, good and evil. This book explains how to find our way through these disputes and shows how we can be freed from assumptions and prejudices which make progress impossible by deeper philosophical insight into the concepts involved. Books about religion usually concentrate on a few central Judaeo-Christian doctrines and either attack them or defend them with tenacious conservatism, yielding nothing. This book has a broader scope, and instead of trying to prove that religion, or any particular religion, is reasonable or unreasonable, it seeks to persuade people to be reasonable about religion.

When we start to discuss religion we run into controversial questions about history and anthropology, about the scope of scientific explanation, and about free will, good and evil. This book explains how to find our way through these disputes and shows how we can be freed from assumptions and prejudices which make progress impossible by deeper philosophical insight into the concepts involved. Books about religion usually concentrate on a few central Judaeo-Christian doctrines and either attack them or defend them with tenacious conservatism, yielding nothing. This book has a broader scope, and instead of trying to prove that religion, or any particular religion, is reasonable or unreasonable, it seeks to persuade people to be reasonable about religion.

When we start to discuss religion we run into controversial questions about history and anthropology, about the scope of scientific explanation, and about free will, good and evil. This book explains how to find our way through these disputes and shows how we can be freed from assumptions and prejudices which make progress impossible by deeper philosophical insight into the concepts involved. Books about religion usually concentrate on a few central Judaeo-Christian doctrines and either attack them or defend them with tenacious conservatism, yielding nothing. This book has a broader scope, and instead of trying to prove that religion, or any particular religion, is reasonable or unreasonable, it seeks to persuade people to be reasonable about religion.

Metaphysics deals with truth, existence and goodness; it also considers change, time and causation, which characterise the physical world, and thought and language. We are familiar with all these things, but when we try to say what they are we become tongue-tied.William Charlton draws a line between lexicography, which lists words, and grammar, which specifies constructions for various forms of speech. Both words and constructions have meaning, but in different ways, and he argues that the topics of metaphysics are expressed primarily by constructions. He surveys the history of philosophy from classical Greece to the present day, he shows how metaphysics and grammar grew up in tandem, and he connects the difficulties philosophers have encountered, especially since the Enlightenment, with a failure to grasp the significance for metaphysics of grammar as distinct from lexicography.Metaphysics and Grammar presents metaphysics as an art, not a science. It takes the traditional topics in turn; it brings out the relation between each of them and a form of speech; and it argues that these forms of speech provide us with our only reliable access to our nature as conscious beings acting in a physical world.

Metaphysics deals with truth, existence and goodness; it also considers change, time and causation, which characterise the physical world, and thought and language. We are familiar with all these things, but when we try to say what they are we become tongue-tied.William Charlton draws a line between lexicography, which lists words, and grammar, which specifies constructions for various forms of speech. Both words and constructions have meaning, but in different ways, and he argues that the topics of metaphysics are expressed primarily by constructions. He surveys the history of philosophy from classical Greece to the present day, he shows how metaphysics and grammar grew up in tandem, and he connects the difficulties philosophers have encountered, especially since the Enlightenment, with a failure to grasp the significance for metaphysics of grammar as distinct from lexicography.Metaphysics and Grammar presents metaphysics as an art, not a science. It takes the traditional topics in turn; it brings out the relation between each of them and a form of speech; and it argues that these forms of speech provide us with our only reliable access to our nature as conscious beings acting in a physical world.

Metaphysics deals with truth, existence and goodness; it also considers change, time and causation, which characterise the physical world, and thought and language. We are familiar with all these things, but when we try to say what they are we become tongue-tied.William Charlton draws a line between lexicography, which lists words, and grammar, which specifies constructions for various forms of speech. Both words and constructions have meaning, but in different ways, and he argues that the topics of metaphysics are expressed primarily by constructions. He surveys the history of philosophy from classical Greece to the present day, he shows how metaphysics and grammar grew up in tandem, and he connects the difficulties philosophers have encountered, especially since the Enlightenment, with a failure to grasp the significance for metaphysics of grammar as distinct from lexicography.Metaphysics and Grammar presents metaphysics as an art, not a science. It takes the traditional topics in turn; it brings out the relation between each of them and a form of speech; and it argues that these forms of speech provide us with our only reliable access to our nature as conscious beings acting in a physical world.

Metaphysics deals with truth, existence and goodness; it also considers change, time and causation, which characterise the physical world, and thought and language. We are familiar with all these things, but when we try to say what they are we become tongue-tied.William Charlton draws a line between lexicography, which lists words, and grammar, which specifies constructions for various forms of speech. Both words and constructions have meaning, but in different ways, and he argues that the topics of metaphysics are expressed primarily by constructions. He surveys the history of philosophy from classical Greece to the present day, he shows how metaphysics and grammar grew up in tandem, and he connects the difficulties philosophers have encountered, especially since the Enlightenment, with a failure to grasp the significance for metaphysics of grammar as distinct from lexicography.Metaphysics and Grammar presents metaphysics as an art, not a science. It takes the traditional topics in turn; it brings out the relation between each of them and a form of speech; and it argues that these forms of speech provide us with our only reliable access to our nature as conscious beings acting in a physical world.

In his commentary on a portion of Aristotle's de Anima (On the Soul) known as de Intellectu (On the Intellect), Philoponus drew on both Christian and Neoplatonic traditions as he reinterpreted Aristotle's views on such key questions as the immortality of the soul, the role of images in thought, the character of sense perception and the presence within the soul of universals. Although it is one of the richest and most interesting of the ancient works on Aristotle, Philoponus' commentary has survived only in William of Moerbeke's thirteenth-century Latin translation from a partly indecipherable Greek manuscript. The present version, the first translation into English, is based upon William Charlton's penetrating scholarly analysis of Moerbeke's text.

In his commentary on a portion of Aristotle''s de Anima (On the Soul) known as de Intellectu (On the Intellect), Philoponus drew on both Christian and Neoplatonic traditions as he reinterpreted Aristotle''s views on such key questions as the immortality of the soul, the role of images in thought, the character of sense perception and the presence within the soul of universals. Although it is one of the richest and most interesting of the ancient works on Aristotle, Philoponus'' commentary has survived only in William of Moerbeke''s thirteenth-century Latin translation from a partly indecipherable Greek manuscript. The present version, the first translation into English, is based upon William Charlton''s penetrating scholarly analysis of Moerbeke''s text.