100 Books Like How the Cold War Transformed Philosophy of Science

What I love about this book is the fact that it indicates that an apparently apolitical metaphilosophical assumption agrees with an upfront right-wing policy.

The assumption is that when tackling disputes in metaphysics, philosophers should aim to achieve consensus. The policy is that of pressing one to respect the allegedly rationally undeniable standards of a “herd,” as Nietzsche puts it. While problematizing this view, Nietzsche argues that libertarian tendencies of expressing one’s uniqueness are more valuable than more egalitarian tendencies of following herds; to provoke dissensus would then be more valuable than to reach consensus.

This stance has influenced me, even though while problematizing Nietzsche’s works through Carnap’s (and vice-versa), I claim that libertarian and egalitarian tendencies are equally valuable so that one should aim for a balance between them.

This book strikes me as being a very lovely one. Despite countless right-wing readings, Cardenal indicates that the Gospels can be persuasively read as providing evidence that Christian metaphysics may reinforce left-wing practices of liberation (and vice-versa)

Besides, this book renovates Plato’s dialogues; it considers all sorts of stances from interlocutors who have not been usually taken to be legitimate philosophical peers: namely, the campesinos (peasants) who got together with Cardenal every Sunday to discuss the Gospels in Solentiname, a remote archipelago in Lake Nicaragua whose population is around 1000 persons.

I also love the fact that this book manages to do philosophy through poetic means (and vice-versa) while indicating the importance of utopic views for those who can no longer bear an actual and supposedly unavoidable situation.

I love this book because it problematizes a popular assumption among contemporary Anglo-American authors who like to call themselves “analytic philosophers” and who only care to acknowledge the existence of a few past philosophers, e.g., Russell and Ryle. The assumption is that philosophers, such as the latter two, tackled in an apolitical “noble” fashion metaphysical matters.

Akehurst, by his turn, indicates how the likes of Russell and Ryle aligned themselves with a right-wing British policy whose “vulgar” propaganda is echoed throughout works published by British philosophers in the first half of the 20th century.

Also, I appreciate Akehurst’s way of showing that while contributing to the creation of the so-called “analytic-continental gap,” this attitude helped to naturalize the attribution of the shortness of logos to German philosophers like Hegel, Marx, and Nietzsche. 

Dussel does what Latin American philosophers allegedly should not do. That is what I love about this book.

Whereas Latin American philosophers allegedly should take for granted assumptions from supposedly “enlightened” philosophers who have worked in the Global North, Dussel rejects such assumptions, say, the one that philosophers should never talk about imperialism as if this political issue were philosophically irrelevant.

Whereas Latin American philosophers allegedly should only tackle disputes in metaphysics raised by philosophers from the Global North, Dussel articulates disputes these likes usually ignore, e.g., the dispute on how or under which conditions a liberation could exist.

Whereas Latin American philosophers allegedly should import Northern right-wing policies of depoliticization, Dussel politicizes philosophy in a left-wing vein while opposing the war-driven attitudes of the likes of Henry Kissinger. 

For me, intelligence is the ability to change one’s mind, given new information and reasoned insight. This book changed my mind profoundly by challenging me to reexamine Western cultural dogmas about my place in the world, the unnatural life I was encouraged to build in pursuit of material convenience and luxury, and how the fantasy of material “progress” robbed me of the simple magic that is ever-present.

I know a book is particularly good when I have repeatedly taken it from my bookshelf over the years.

Clayton and Davies selected the diverse essays by various experts in this area of research to show the relevance of the emergentist paradigm to diverse areas of inquiry–including quantum physics, astronomy, cell biology, and primatology.

These lines of inquiry converge on the more provocative question of the emergence of consciousness from the brain...with an added discussion of the relevance of theological questions, including the relation between God and the world.

The thirteen essays of this study are divided into four broad areas: (1) The Physical Sciences, (2) The Biological Sciences, (3) Consciousness and Emergence, and (4) Religion and Emergence. Contributing authors include Jaegwon Kim, David J. Chalmers, and Arthur Peacocke. Here again, my perspective on this subject was broadened by the diversity of these treatments.

What if consciousness isn't explained from the bottom up by little bits of matter that assemble into our brains? What if consciousness is instead explained from the top down by the universe as a whole?

That's the guiding idea of Philip Goff's book, which examines consciousness through the lens of an exciting recent idea: that reality itself is an integrated whole. What impresses me most about this book are Goff’s insights about the nature of consciousness and our introspective access to it.

I regard this book as perhaps the greatest book about the nature of science ever published. In it, Popper spells out his dramatic view that science proceeds by putting forward bold, imaginative guesses, which are then subjected to ferocious attempts at empirical refutation. When these conjectured theories are refuted, scientists are forced to think up a better conjectural theory–and that is how science makes progress.

In this book, Popper shows how this dramatic account of how science proceeds by a process of conjecture and refutation has implications for fields beyond science, such as philosophy, in that it implies that, whatever we are doing, our best hope of success in solving our problems is to consider possible solutions and subject them to ferocious criticism.

I spend a lot of my time trying to clarify the bilge poured out by the merchants of fake science: the flat-earthers, creationists, and climate deniers mainly, but also medical quacks and other fruitloops who throw out alternative science, stuff which is like normal science, with one small exception. I was already fighting these fights when Wolpert came to Sydney, and I chaired a lecture he gave. He showed us where the problem lay in combatting idiocy: the idiots depend on naïve and naked intuition.

Invariably, these unhinged pseudo-realities rely on a simple misreading of scientific lore, and Lewis explained that this is because a great deal of science is counter-intuitive. We can’t see evolution happening, the world looks flat, the sun appears to go around us, and common sense says that kinetic energy must be proportional to velocity, not it's square. Enter the simpleton who slept through a key… show more.

This book is a collection of essays, letters, and lectures about the intrinsic value, importance, and beauty of science by one of its most talented and passionate communicators. Dawkins’s clear and often witty treatment of complex scientific issues is a breath of fresh air in this time of misinformation and ‘fake news.’ He writes primarily about biology, his own specialty, but ranges widely from ecology to evolution to genetics and even life beyond planet earth. Throughout, his incisive prose conveys the thrill and wonder of scientific discovery.