Daniel J Shepard (102 results)

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Soft cover. Condition: Very Good+. Danilo Ducak; (illustrator). First Edition. 290 pp. Light edge and corner wear with a flat uncreased spine; no interior markings. Cover art by Danilo. This anthology contains: The Sun Spider - a novelette by Lucius Shepard; Cilia of Gold - a novelette by Stephen Baxter; Dawn Venus - a novelette by G. David Nordley; Touchdown by Nancy Kress; The Difficulties Involved in Photographing Nix Olympica by Brian W. Aldiss; The Very Pulse of the Machine by Michael Swanwick; Ex Vitro by Daniel Marcus; Into the Blue Abyss by Geoffrey A. Landis; Second Skin by Paul J. McAuley; and Good Bye Robinson Crusoe - a novelette by John Varley. Book.

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Trade Paperback. Condition: Near Fine. First Edition. This is a near fine first edition paperback copy, white spine. Volume 1 only, 523 pages with index. MEDIA SHIPPING ONLY, extra for airmail or international shipping.

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Paperback. Condition: new. Paperback. This essay will begin where we, humankind, have lead ourselves as we attempted to slash our way through the jungle of life's seemingly endless paradoxes. These paradoxes, which life has persistently thrown across our path, are signposts for us. They are indicators that we do not have all the answers. They warn us to beware. They warn us there is something wrong with our perception of life; there is something wrong with our thinking. They have a function of their own, they direct us towards a state of understanding where we are, what we are, and why it is we exist. In this essay, we will be attempting to understand the likes of Russell, Wittgenstein, Frege, Plotinus, and back again to Russell as we attempt to move past parts of Heidegger. Our objective will be to step back in time in order to get back to today. What is the point of going to all this trouble just to get back to where we started? The point is to bring back with us a new perception regarding a simpler solution to Russell's paradox. Why is this important? Presently we have a solution to Russell's paradox, which involves a complex understanding of 'separation through exclusionism', which in turn represents what we do to people in society. We separate individuals and groups from our own groups and ourselves. Once having separated them from ourselves we exclude them from ourselves through a process of rejection, exclusionism, and separation. It is Russell's paradox, which provides the key to rectifying these constant actions of rejection. For this reason we will accompany Russell as he travels eighteen hundred years back in time. This trip will allow us to bring back with us a different solution to Russell's paradox. This trip will allow us to bring back a process known as 'separation through inclusion'. Now the name would seem to imply our creating a paradox to act as a solution to Russell's paradox but as we shall see it does nothing of the kind. What it does is allow us to find a much simpler solution to Russell's paradox. 'But what does this concept of 'separation through exclusion' as opposed to 'separation through inclusion' have to do with me?' you may ask. The process provides an alternative means to resolving a fundamental paradox of mathematics, which in turn can be applied directly to the process of understanding life. It is the simplistic resolution of complex paradoxes, which provides us with a simplistic understanding of life. It is through this process that we shall see 'Ockham's razor not only cuts away the complexity of science but becomes the primary tool for Husserl's bracketing . Ockham's Razor now becomes not only a principle axiom for science but now moves on to become a principle axiom of philosophy. This is an essay beginning in complexity and ending in simplicity. Why is it that we must begin in complexity rather than begin at the logical point of origin, the point of simplicity? We begin in complexity for it is through complexity that we presently have begun to understand Russell's paradox . Presently we have solved Russell's paradox in a complex fashion. This has led us to understanding life in a complex manner. We cannot understand the simplicity of life as long as the basics remain complex. The solution to this problem lies in the understanding of Russell's paradox. Once you understand the end of this essay, you will begin to understand why it is that we must go back and make a correctional adjustment to our journey as individuals and as specie. The question becomes, 'How far back in time must we travel to do all this?' We must go back 1700 years. Who will lead us on this backtracking expedition? The honors will go to Bertrand Russell himself. Russell verbalized the paradox in 1901. As such, it is Russell's paradox. Therefore, it will be Russell who will lead our backtracking expedition, which will lead us to an underst Shipping may be from our UK warehouse or from our Australian or US warehouses, depending on stock availability.

Paperback. Condition: new. Paperback. Part I: Creating the paradox of a Perfect System 1. Introduction This tractate, Tractate 5: Leibniz and Theodicy, appears relatively unimportant when compared to the voluminous material found within the previous tractates. One must not forget, however, that we are dealing with abstractual concepts. . It is theodicy we must examine in order to understand how we are to redirect the 'masquerading metaphysician' back to becoming a purist, a legitimate metaphysician as opposed to acting within an ontologist masquerading as a metaphysician. It is Leibniz who introduced the concept of 'perfection' and 'imperfection' and labeled such a concept with a unique term of its own, theodicy. .In terms of the shortness of the tractate, there is no doubt the tractate is 'shorter. The concepts with which the work, The War and Peace of a New Metaphysical Perception, deals are abstractual in nature and as such 'perfection' and 'imperfection' are found to be, metaphysically speaking, non-relativistic in nature. Should one feel uncomfortable with the concept of puristic non-relativistic values of abstraction, one may find comfort in reexamining the diagram introducing this tractate. Upon doing so, admirers of Leibniz may find comfort in observing that although the tractate regarding Leibniz may be 'shorter' than the other tractates, Leibniz and the concept with which he dealt take up more space within the diagram and require the listing of his name more frequently than any other philosopher. In addition, the diagram credits Leibniz with having established the first thought of there acting within a distinctly separate and independent 'location' existing 'isolated from' the physical. So much for the 'shortness' of the Leibniz' tractate, but what of the emotional approach versus the less objective approach found within the tractate itself as 'compared' to the first four tractates? Leibniz introduced a very emotional concept, the concept of humanity, the concept of all forms of abstractual knowing acting within 'imperfect' versus simply the individual in the puristic sense of the word. Such personal re-characterization of our very essence deserves its own unique emotional response. Leibniz, through his work, re-characterizes our, humanity's, actions as being 'imperfect'. Leibniz creates the concept of imperfection becoming a location of the lack of 'perfect quality' through the emergence of a new location. As the new location emerges, its characteristic becomes defined: Perfection exists. As such the concept of 'omni.' spreads to action as well as knowledge, power, and presence. Through Leibniz, 'Separation through exclusion' becomes a necessity. And where will examining Leibniz and theodicy take us? It will take us to the metaphysician who perhaps was the first philosopher since Leibniz to discard the facade of being 'an ontologist working in the guise of a metaphysician'. It will take us to the work of Immanuel Kant himself. Leibniz attempted to create a term to resolve what he considered to be a paradox underscoring religious and philosophical thought. Theodicy, a term introduced by Leibniz to characterize the topic of God's government of the world in relation to the nature of man. The problem is the justification of God's goodness and justice in view of the evil in the world. He attempted to compartmentalize the contradictory discussion regarding the concept of a 'perfect' God being 'perfectly good' while allowing 'evil' to exist, while allowing evil to take place, while allowing evil to be created 'within' It's personal creation which 'lesser' 'beings' call 'the universe'. But Leibniz failed to recognize that as soon as he accepted the first three forms of 'omni-', omniscience, omnipotence, and omnipresence, than the fourth form, omnibenevolence, became an invalid concern to both religion and philosophy. This item is Shipping may be from our UK warehouse or from our Australian or US warehouses, depending on stock availability.

Paperback. Condition: new. Paperback. If we united religion, science and philosophy, what would it offer us? If we united religion, science and philosophy, what would it offer us? What would if offer us as a speciess? It may provide us with a means of coming to a consensus regarding what it is we believe we are and why it is we believe we exist. It was Carl Sagan who best expressed it when he said: "We are privileged to influence and perhaps control our future. I believe we have an obligation to fight for others, who came before us, and to whom we are all beholden and for all those who, if we are wise enough, will come after. There is no cause more urgent, no dedication more fitting then to protect the future of our speciess. Nearly all our problems are made by humans and can be solved by humans. No social convention, no political system, no economic hypothesis, no religious dogma is more important." The means of developing such a consensus is through the development of a concept defined by Stephen Hawking as a 'universal philosophy.' This 'universal philosophy' could be achieved by using a process developed by Husserl: using 'bracketing' and applying the process of 'reduction' as outlined by Husserl. 'Bracketing' is the process of eliminating any superfluous and irrelevant perceptions that are a part of our everyday lives until one is left with life's primary essentials. 'Reduction' is the process of examining what remains, the primary essentials - to make sense of ones 'intentionality'. In short, it is Husserl's development of process that helps us to develop Hawking's concept of a 'universal philosophy'. It is the process of 'bracketing' and 'reduction' that helps us to formulate answers to the three basic questions: Where are we? What are we? Why do we exist? In essence, it is Husserl who has defined the process and Hawking who has named the product of that process. A search for purpose is in essence a search for a 'universal philosophy' based upon 'truths'. This 'universal philosophy' - this means of modeling a 'universal ethic' upon which we and all life throughout the universe can agree - needs to be found in order to resolve the many socially divisive issues we confront as a speciess. Perhaps more importantly, we need to develop this understanding, this model, before we confront other life forms with which we may have decidedly differing views. If our speciess does not put such a consensus in place, we may once again find ourselves divided and in conflict. As history has shown over and over again, we will find ourselves at war with each other. We will be a divided speciess attempting to cully favor with differing intellectual life forms which we will undoubtedly encounter as we push the limits of our presence beyond our earth, to the far reaches of our solar system, our galaxy, and to the very edge of the universe itself. To prevent this, we need to develop a 'universal philosophy' capable of supporting and embracing all religions, scientific thought, variety of philosophies, and perceptions that we as a speciess have so uniquely developed. Once we have developed such a philosophy, we will need to test it. . We need to be sure it unilaterally encourages the concept of creative thought and freedom of action. For if a model of a universal philosophy does not take on this characteristic of free action and thinking, it can never be considered 'universal'. Once a model of a 'universal philosophy' has been developed, it can be tested in terms of its validity as a universal philosophy by observing the degree of constraint it imposes upon God. The less constraining the model, the more universal it will be. This process of building a model of a 'universal philosophy' - that will act as a foundation for our present perceptions - is in essence a search for truth. Perceptions are concepts we form regarding what we understand to be 'truths'. As a Shipping may be from our UK warehouse or from our Australian or US warehouses, depending on stock availability.