David Papineau

How does thought latch onto reality? Our minds have the ability to reach out and refer to items in the external world. I can think about the tree outside my study window, say, or about Margaret Thatcher, or about solar neutrinos. But how is the trick done? How can my thoughts refer to things beyond themselves? We tend to take the mind's referential powers for granted, but they are enormously difficult to explain. Whole philosophical systems have foundered on the problem of understanding mental reference.

What does it mean for someone to exist? What is truth? Are we free to choose to think or act? What is consciousness? Is human cloning justifiable? These are just some of the questions philosophers have attempted to answer, striking right at the heart of what it means to be human. This important new books shows that philosophy need not be dry or intimidating. Its highly original treatment, combining philosophical analysis, historical and biographical background and thought-provoking illustrations, simultaneously informs and stimulates the reader. Western Philosophy: An Illustrated Guide is structured thematically, in terms of major issues, with chapters on World, Mind and Body, Knowledge, Faith, Ethics and Aesthetics, and Society. Cutting across this organization by theme is a parallel organization that focuses on the great thinkers and their influence, as well as the schools or "-isms" to which they subscribed. A highly accessible introduction to the subject, founded upon impeccable academic scholarship, Western Philosophy: An Illustrated Guide offers life-changing perspectives on what really matters.

Gary Marcus has written a very interesting book about mental development from a nativist perspective. For the general readership at which the book is largely aimed, it will be interesting because of its many informative examples of the development of cognitive structures and because of its illuminating explanations of ways in which genes can contribute to these developmental processes. However, the book is also interesting from a theoretical point of view. Marcus tries to make nativism compatible with the central arguments that anti-nativists use to attack nativism and with many recent discoveries about genetic activity and brain development. In so doing, he reconfigures the nativist position to a considerable extent.

Functionalism faces a problem in accounting for the semantic powers of beliefs and other mental states. Simple causal considerations will not solve this problem, nor will any appeal to the social utility of semantic interpretations. The correct analysis of semantic representation is a teleological one, in terms of the biological purposes of mental states: whereas functionalism focuses, so to speak, only on the structure of the cognitive mechanism, the semantic perspective requires in addition that we consider the purposes of the cognitive mechanism's parts

Philosophy of science and mainstream epistemology have much to leam from each other. Most twentienth\century philosophers of science set absurdly high standards for knowledge, and so succumb to naive sceptical arguments. They would do well to learn from mainstream epistemology that reliability is a more sensible standard for knowledge than certainty. At the same time, mainstream epistemologists would do well to learn from philosophers of science that intuitions about the everyday concept of knowledge are unimportant, by comparison with the serious issue of how to get at the truth, My own view on this latter issue is that we should look to science itself for the answers, since science itself tells us about different techniques for uncovering the truth in different subject áreas. There is nothing viciously circular in this position, though it does imply that there is no external perspective from which science as a whole can be vindicated.