In the twentieth century English-language philosophy came to be science- and logic-oriented, and was suspicious of metaphysics. The Disappearance of the Soul and the Turn against Metaphysics traces our present philosophical outlook back to debates in Austro-German philosophy about the relation between empirical science and metaphysics: does empirical psychology depend on the metaphysics of the soul, the mental substance? The negative answer - that there is 'a psychology without a soul' - shaped Austrian philosophy and provided a model for ontologies that dispense with substances. Mark Textor tells the story of how and why (Austrian) philosophy turned against metaphysics . He introduces the key thinkers of the time, including the 'fathers of Austrian philosophy' Franz Brentano and Ernst Mach, whose Intentionalism (Brentano) and Neutral Monism (Mach) became distinctive and influential positions in the philosophy of mind. Textor goes on to use the 'psychology without a soul' view as a vantage point from which to reconstruct and assess the immediate pre-history and formation of analytic philosophy (Ward, Stout, Moore, Russell). While Austrian philosophers retired the soul, early analytic philosophers were happy to introduce a successor, the subject, and conceive of the mental as constituted by subject-object relations. The final part of the book returns to the theme of anti-metaphysics from a different perspective. In this part the early Moritz Schlick, who would soon become the leading figure of the Vienna Circle, takes centre stage. The final part of the book reconstructs Schlick's arguments for the conclusion that metaphysics lies beyond the limits of knowledge that are rooted in the philosophy of mind discussed in previous parts.

Textor reveals the roots of analytic philosophy in a great age of Austro-German philosophy in the late 19th and early 20th centuries. He introduces Brentano, Mach, and other key figures, and traces the development of the landmark ideas that there can be 'psychology without a soul', and that metaphysics lies beyond the limits of knowledge.

In the twentieth century English-language philosophy came to be science- and logic-oriented, and was suspicious of metaphysics. The Disappearance of the Soul and the Turn against Metaphysics traces our present philosophical outlook back to debates in Austro-German philosophy about the relation between empirical science and metaphysics: does empirical psychology depend on the metaphysics of the soul, the mental substance? The negative answer - that there is 'a psychology without a soul' - shaped Austrian philosophy and provided a model for ontologies that dispense with substances. Mark Textor tells the story of how and why (Austrian) philosophy turned against metaphysics . He introduces the key thinkers of the time, including the 'fathers of Austrian philosophy' Franz Brentano and Ernst Mach, whose Intentionalism (Brentano) and Neutral Monism (Mach) became distinctive and influential positions in the philosophy of mind. Textor goes on to use the 'psychology without a soul' view as a vantage point from which to reconstruct and assess the immediate pre-history and formation of analytic philosophy (Ward, Stout, Moore, Russell). While Austrian philosophers retired the soul, early analytic philosophers were happy to introduce a successor, the subject, and conceive of the mental as constituted by subject-object relations. The final part of the book returns to the theme of anti-metaphysics from a different perspective. In this part the early Moritz Schlick, who would soon become the leading figure of the Vienna Circle, takes centre stage. The final part of the book reconstructs Schlick's arguments for the conclusion that metaphysics lies beyond the limits of knowledge that are rooted in the philosophy of mind discussed in previous parts.

Modern psychology began with a rejection of the 'soul' as relevant for the science. How did that come about? The Soul in Soulless Psychology explores that question and details arguments for a soulless psychology. However, there was also opposition to this notion. This alternative history of psychology examines those who dissented from a 'psychology without a soul,' including Neoscholastic psychologists and others, such as Ladd, Münsterberg, and McDougall. Substitutions for the soul – such as self, personality, and the brain – show that even with the soul absent, its concerns were present. Innovative re-thinkings of the soul are addressed, as well as attempts at restoration of the soul into psychology. Moreover, historical psychologies of the soul kept the soul in view. In the twenty-first century, we find soul as a noun, an adjective, and a verb, all pointing to the necessity of the soul for psychology.

This book provides a collection of chapters on the development of scientific philosophy and symbolic logic in the early twentieth century. The turn of the last century was a key transitional period for the development of symbolic logic and scientific philosophy. The Peano school, the editorial board of the Revue de Métaphysique et de Morale, and the members of the Vienna Circle are generally mentioned as champions of this transformation of the role of logic in mathematics and in the sciences. The scholarship contained provides a rich historical and philosophical understanding of these groups and research areas. Specifically, the contributions focus on a detailed investigation of the relation between structuralism and modern mathematics. In addition, this book provides a closer understanding of the relation between symbolic logic and previous traditions such as syllogistics. This volume also informs the reader on the relation between logic, the history and didactics in the Peano School. This edition appeals to students and researchers working in the history of philosophy and of logic, philosophy of science, as well as to researchers on the Vienna Circle and the Peano School.

This volume focuses on Islamic philosophy of religion with a range of contributions from analytic perspectives. It opens with methodological discussions on the relationship between the history of Islamic philosophy and contemporary analytic philosophy. The book then offers a philosophical examination of some specific Islamic beliefs as well as some approaches to general beliefs that Islam shares with other religions. The chapters address a variety of topics from the existence and attributes of God through to debates on science and religion. The authors are predominantly scholars from Muslim backgrounds who tackle philosophical issues concerning Islam as their own living religion, representing internal perspectives that have never been vocal in analytic philosophy of religion so far. This is valuable reading for scholars and students of philosophy, theology, and religious studies.

Throughout his career, Keith Hossack has made outstanding contributions to the theory of knowledge, metaphysics and the philosophy of mathematics. This collection of previously unpublished papers begins with a focus on Hossack's conception of the nature of knowledge, his metaphysics of facts and his account of the relations between knowledge, agents and facts. Attention moves to Hossack's philosophy of mind and the nature of consciousness, before turning to the notion of necessity and its interaction with a priori knowledge. Hossack's views on the nature of proof, logical truth, conditionals and generality are discussed in depth. In the final chapters, questions about the identity of mathematical objects and our knowledge of them take centre stage, together with questions about the necessity and generality of mathematical and logical truths. Knowledge, Number and Reality represents some of the most vibrant discussions taking place in analytic philosophy today.