Books like Dialogues Concerning Natural Religion — picked by fans

This book grabs your attention right from the start. Four people are on a train, and one of them believes in witches. That’s crazy, right? (The witches part, not the train part.) But can you prove that he is wrong? One character trusts science, and only science. Another is a relativist, who believes that each person’s opinion is “true for them.” And then there is the annoying young philosopher, who is just as irritating as she is logical. This is a great book about truth, knowledge, fallibility, and tolerance. Timothy Williamson is one of the best philosophers alive today, and yet this book is accessible and engaging for anyone who wants to think about fundamental questions. The characters are compelling, and the writing is witty and fun.

This is a wise and witty philosophical reflection on the meaning of games and life. Suits asks: If we didn’t ever have to work again, would we have to replace work with things like the housebuilding game or the lawyer game? If so, would the game about work satisfy the need to work?

This book singlehandedly revived the dialogue as a genre for contemporary philosophy, and it is now something of a modern classic. As the title indicates, the subject of the dialogue is personal identity and the possibility of life after death. The protagonist, Gretchen Weirob, is terminally ill. Gretchen believes that death will be the end of her existence—that there is no life after death. Her good friend, Sam Miller, disagrees, and he sets out to persuade Gretchen that life after death is possible. They quickly discover that the answer to this question depends on the nature of personal identity. Over the course of three nights, they explore the main theories of personal identity, and the implications of each of them for the possibility of life after death.  

The philosopher Alfred North Whitehead once said that all of Western philosophy is a footnote to Plato. That might be an exaggeration, but not by much. One of the greatest features of Plato’s philosophy is that he wrote almost entirely in the form of dialogues. His writings modeled the idea that philosophy is an ongoing conversation between different points of view. They also modeled the idea that philosophy is an exchange of reasons, in pursuit of the truth. Plato wrote many great dialogues, every one of them worth reading, but the Phaedo is my favorite. In this dialogue, Plato comes out of the closet as, well, a Platonist, and whether you agree or disagree, it’s a wild ride.  

When I wrote Rationality, I mentioned Hume 32 times. He didn’t think of everything, but he explained an astonishing range of topics related to rationality, including causation versus correlation, is versus ought, and individual versus collective self-interest.

His follow-up, An Enquiry Concerning Human Understanding, explained why we shouldn’t believe in miracles. He explored all of these topics with clarity and wit, putting modern academic writing to shame.

A turning point in my spiritual path was the discovery that the mystics of all traditions, in all eras, have reported similar or identical spiritual experiences. They used different terminology, hailed from different cultures, practiced different methods, and even had different belief systems, but experientially, they found that all paths lead to the same mountaintop of spiritual illumination.

Scholars have a name for this perspective: perennialism. Huxley published the classic account in the mid-40s, offering as evidence excerpts of writings from both well-known and obscure mystics. The book taught me (and millions of others) that spirituality is universal and there are treasures to be found in all the wisdom traditions. It remains a source of inspiration and illumination to this day. 

Phillipa Foot (1920–2010) was one of the founders of the neo-Aristotelian school called “virtue ethics.” In her book Natural Goodness, Foot argues that the is-ought (fact-value) dichotomy of modern philosophy is inapplicable to biological entities, because the “is” of living beings necessarily involves the “ought” of goal-directed (teleological) behavior. This is especially true of human beings, who possess reason as a guide to moral action. Foot rejects the view of many modern thinkers that ethics is only about one’s duties to others. She reinstates the Aristotelian concept that ethics also involves such self-regarding virtues as moderation and wisdom. I agree with Foot’s basic principles, though not necessarily with all the details of her applications.

I think understanding the intellectual background to a historical period is always important, and I was introduced to the Scottish Enlightenment at West Virginia Wesleyan College through this book. I have since had the pleasure to meet and work with Alexander Broadie while at Glasgow, and he is a kind, generous, and supportive scholar.

The Scottish Enlightenment covers the significant breakthroughs in the thought of the movement, and the contributions of the characters behind it such as David Hume and Adam Smith. The importance of studying history, morality in civil society, religion, and art. The Enlightenment laid the groundwork for our modern society, so how could anyone not study it?

Before I read this book, I had not even heard of James Hutton.

It turns out he was a learned amateur scientist, lawyer, doctor, entrepreneur, and farmer in Scotland who demonstrated before anyone else that the Earth is far older than imagined. I liked the fact that Hutton was lively, energetic, eccentric, and cheerful, with an infectious positive disposition. It must have been a real treat to know him.

His keen observations of the Scottish landscape enabled him to formulate a theory of geological evolution, positing that the Earth is continuously forming and reforming through the action of subterranean heat and pressure and ceaseless erosion. I was amazed to learn that Hutton lacked the great renown of Galileo and Darwin because he wrote obscure prose!

Our love for humanity – which is how “philanthropy” is defined – is rooted in our sense of morality. 

Adam Smith explains that morality is not driven only by reason, but is built into us because we are social beings. To understand philanthropy, therefore, I think we need a grounding in how and why we want to help others.  This book explores that desire, or need, to empathize. 

Smith says that when we see people happy or sad, we feel happy or sad too, that we derive pleasure when people do things we approve of. Even though The Theory of Moral Sentiments is almost three centuries old, it teaches us much about why nonprofits can be successful in the modern world.