Is knowledge discovered, or just invented? Can we ever get outside ourselves to know how reality is in itself, independent of us? Philosophical realism raises the question whether in our knowing we connect with an independent reality--or only connect with our own mental constructs. Far from being a silly parlor game, the question impacts our lives concretely and deeply. Modern Western culture has been infected with antirealism and the doubt, skepticism, subjectivism, relativism, and atheism that attends it--not to mention distrust and arbitrary (mis)use of reality. Premier scientist-turned-philosopher Michael Polanyi stepped aside from research to offer an innovative account of knowing that takes its cue from how discovery actually happens. Polanyi defied the antirealism of the twentieth century, sounding a ringing note of hope in his repeated claim that in discovery, we know we have made contact with reality because "we have a sense of the possibility of indeterminate future manifestations." And that sense marks contact with reality, because it is the way reality is: abundant, generous, and fraught with as-yet-unnameable possibilities. This book examines that distinctive claim, contrasting it to the wider philosophical discussions regarding realism and antirealism in the recent decades. It shows why Polanyi's outlook is superior, and why that matters, not just to scientific discoverers, but to us all.

What does it mean to be human? Why do we feel and behave in the ways that we do? The classic answer is that we have a special kind of intelligence. But to understand what we are as humans, we also need to know what we are like motivationally. And what is central to this story, what is special about human motivation, is that humans want to share with others their inner experiences about the world--share how they feel, what they believe, and what they want to happen in the future. They want to create a shared reality with others. People have a shared reality together when they experience having in common a feeling about something, a belief about something, or a concern about something. They feel connected to another person or group by knowing that this person or group sees the world the same way that they do--they share what is real about the world. In this work, Dr. Higgins describes how our human motivation for shared reality evolved in our species, and how it develops in our children as shared feelings, shared practices, and shared goals and roles. Shared reality is crucial to what we believe--sharing is believing. It is central to our sense of self, what we strive for and how we strive. It is basic to how we get along with others. It brings us together in fellowship and companionship, but it also tears us apart by creating in-group "bubbles" that conflict with one another. Our shared realities are the best of us, and the worst of us.

This volume explores how and why we deny, or manipulate, or convert, or enhance reality. Finding it important to come to terms with reality, with what is there before us, and, with reality however defined, to live responsibly, this collection takes a truly multidisciplinary approach to examining the idea that history, the truth, facts, and the events of the present time can be refashioned as prismatic, theatrical, something we can play with for agendas either noble or ignoble. An international team of contributors considers the issue of how and why, in dealing what is there before us, we play with reality by employing theatre, fiction, words, conspiracy theories, alternate realities, scenarios, and art itself. Chapters delve into issues of fake news, propaganda, virtual reality, theatre as real life, reality TV, and positive ways of refashioning and enhancing your own reality. Drawing on examples from film studies to sociology, from the social sciences to medicine, this volume will appeal to scholars and upper-level students in the areas of communication and media studies, comparative literature, film studies, economics, English, international affairs, journalism, philosophy, psychology, sociology, and theatre.

On Freud’s “Neurosis and Psychosis” and “The Loss of Reality in Neurosis and Psychosis” explores these two key papers on the topics of psychosis and neurosis and their relationship to the unconscious and to reality. The contributors to this book approach these texts from both a historical and a contemporary point of view, highlighting their fundamental contributions and comparing Freud’s thoughts with modern psychoanalytic theory. The chapters demonstrate the ongoing richness of Freud’s work and his legacy by highlighting new ideas and developments and include both clinical vignettes and theoretical insight. The contributors also raise questions that deserve further study, about the understanding and treatment of psychosis in children, distinctions and similarities between autism and psychosis, and the way in which aspects of our rapidly changing world – social media, climate change, AI - influence the evolution of psychotic states. On Freud’s “Neurosis and Psychosis” and “The Loss of Reality in Neurosis and Psychosis” will be essential reading for psychoanalysts and psychoanalytically oriented clinicians in practice and in training. It will also be of interest to academics and scholars of psychoanalytic studies and to readers interested in how modern clinicians interpret Freud’s work.

After a flurry of heated debates in the mid-twentieth century over the relationship between faith and history, the dust seems to have settled. The parties have long since dispersed into their separate camps. The positions are entrenched and loyalties are staked out. This New Explorations in Theology volume is a deliberate attempt to kick up the dust again, but this time as a constructive development of what is now being called "apocalyptic theology." Samuel Adams argues that any historiography interested in contributing to theological knowledge must take into consideration, at a methodological level, the reality of God that has invaded history in Jesus Christ. He explores this idea in critical dialogue with the writings of New Testament historian and theologian N. T. Wright, whose work has significantly shaped the current conversation on this problem. The Reality of God and Historical Method is a fresh, bold, and interdisciplinary exploration of the question: How is it possible to say that a particular historical person is the reconciliation of the world? Featuring new monographs with cutting-edge research, New Explorations in Theology provides a platform for constructive, creative work in the areas of systematic, historical, philosophical, biblical, and practical theology.

This book enriches our views on representation and deepens our understanding of its different aspects. It arises out of several years of dialog between the editors and the authors, an interdisciplinary team of highly experienced researchers, and it reflects the best contemporary view of representation and reality in humans, other living beings, and intelligent machines. Structured into parts on the cognitive, computational, natural sciences, philosophical, logical, and machine perspectives, a theme of the field and the book is building and presenting networks, and the editors hope that the contributed chapters will spur understanding and collaboration between researchers in domains such as computer science, philosophy, logic, systems theory, engineering, psychology, sociology, anthropology, neuroscience, linguistics, and synthetic biology.