Background
Thomas Nagel was born on July 4, 1937, in Belgrade, Yugoslavia (now Serbia), to German Jewish refugees Carolyn (Baer) and Walter Nagel.
1978
Thomas Nagel in 1978.
Thomas Nagel
Thomas Nagel
Thomas Nagel
Thomas Nagel
Ithaca, NY 14850, United States
Thomas Nagel received a Bachelor of Arts from Cornell University in 1958.
Oxford OX1 2JD, United Kingdom
Nagel received a Bachelor of Philosophy from Oxford University in 1960.
Cambridge, MA, United States
Nagel received a Doctor of Philosophy from Harvard University in 1963 under the supervision of John Rawls.
(Thomas Nagel's Mortal Questions explores some fundamental...)
Thomas Nagel's Mortal Questions explores some fundamental issues concerning the meaning, nature, and value of human life. Questions about human attitudes to death, sexual behavior, social inequality, war, and political power are shown to lead to more obviously philosophical problems about personal identity, consciousness, freedom, and value. This original and illuminating book aims at a form of understanding that is both theoretical and personal in its lively engagement with what are literally issues of life and death.
https://www.amazon.com/Mortal-Questions-Canto-Classics-Thomas/dp/1107604710/ref=sr_1_2?dchild=1&keywords=Thomas+Nagel&qid=1610626565&sr=8-2
1979
(Derived from Thomas Nagel's Locke Lectures, Equality and ...)
Derived from Thomas Nagel's Locke Lectures, Equality and Partiality proposes a nonutopian account of political legitimacy, based on the need to accommodate both personal and impersonal motives in any credible moral theory, and therefore in any political theory with a moral foundation. Within each individual, Nagel believes, there is a division between two standpoints, the personal and the impersonal. Without the impersonal standpoint, there would be no morality, only the clash, compromise, and occasional convergence of individual perspectives. It is because a human being does not occupy only his own point of view that each of us is susceptible to the claims of others through private and public morality. Political systems, to be legitimate, must achieve integration of these two standpoints within the individual. These ideas are applied to specific problems such as social and economic inequality, toleration, international justice, and the public support of culture. Nagel points to the problem of balancing equality and partiality as the most important issue with which political theorists are now faced.
https://www.amazon.com/Equality-Partiality-Thomas-Nagel/dp/0195098390/ref=sr_1_9?dchild=1&keywords=Thomas+Nagel&qid=1610626565&sr=8-9
1991
(In The Last Word, Thomas Nagel, one of the most influenti...)
In The Last Word, Thomas Nagel, one of the most influential philosophers writing in English, presents a sustained defense of reason against the attacks of subjectivism, delivering systematic rebuttals of relativistic claims with respect to language, logic, science, and ethics. He shows that the last word in disputes about the objective validity of any form of thought must lie in some unqualified thoughts about how things are - thoughts that we cannot regard from outside as mere psychological dispositions.
https://www.amazon.com/Last-Word-Thomas-Nagel/dp/0195149831/ref=sr_1_5?dchild=1&keywords=Thomas+Nagel&qid=1610626565&sr=8-5
2001
(The modern materialist approach to life has conspicuously...)
The modern materialist approach to life has conspicuously failed to explain such central mind-related features of the world as consciousness, intentionality, meaning, and value. This failure to account for something so integral to nature as mind, argues philosopher Thomas Nagel, is a major problem, threatening to unravel the entire naturalistic world picture, extending to biology, evolutionary theory, and cosmology. Since minds are features of biological systems that have developed through evolution, the standard materialist version of evolutionary biology is fundamentally incomplete. And the cosmological history that led to the origin of life and the coming into existence of the conditions for evolution cannot be a merely materialist history, either. An adequate conception of nature would have to explain the appearance in the universe of materially irreducible conscious minds, as such. Nagel's skepticism is not based on religious belief or on a belief in any definite alternative. In Mind and Cosmos, he does suggest that if the materialist account is wrong, then principles of a different kind may also be at work in the history of nature, principles of the growth of order that are in their logical form teleological rather than mechanistic. In spite of the great achievements of the physical sciences, reductive materialism is a world view ripe for displacement. Nagel shows that recognizing its limits is the first step in looking for alternatives, or at least in being open to their possibility.
https://www.amazon.com/Mind-Cosmos-Materialist-Neo-Darwinian-Conception/dp/0199919755/ref=sr_1_3?dchild=1&keywords=Thomas+Nagel&qid=1610626565&sr=8-3
2012
Thomas Nagel was born on July 4, 1937, in Belgrade, Yugoslavia (now Serbia), to German Jewish refugees Carolyn (Baer) and Walter Nagel.
Thomas Nagel received a Bachelor of Arts from Cornell University in 1958, a Bachelor of Philosophy from Oxford University in 1960, and a Doctor of Philosophy from Harvard University in 1963 under the supervision of John Rawls.
Before settling in New York, Nagel taught briefly at the University of California, Berkeley (from 1963 to 1966) and at Princeton University (from 1966 to 1980), where he trained many well-known philosophers including Susan Wolf, Shelly Kagan, and Samuel Scheffler.
Сurrently, Nagel is a University Professor of Philosophy and Law at New York University, where he has taught since 1980. His main areas of philosophical interest are philosophy of mind, political philosophy, and ethics.
Nagel is the author of a number of books. Most of his interests are treated in The View From Nowhere, which explores the subjective/objective opposition in a number of areas of philosophy, from the mind-body problem and the theory of knowledge to free will, ethics, the meaning of life, and the significance of death. Equality and Partiality extends the analysis to issues of political theory, social justice, and individual rights.
He holds honorary doctorates from Oxford University, Harvard University, and the University of Bucharest, and is the recipient of a Mellon Distinguished Achievement Award in the Humanities, the Rolf Schock Prize in Logic and Philosophy from the Royal Swedish Academy of Sciences, and the Balzan Prize in Moral Philosophy.
Thomas Nagel is an American philosopher, currently University Professor and Professor of Philosophy and Law at New York University, where he has taught since 1980. His main areas of philosophical interest are philosophy of mind, political philosophy, and ethics. He is well-known for his critique of reductionist accounts of the mind in his essay "What Is it Like to Be a Bat?" (1974), and for his contributions to deontological and liberal moral and political theory in The Possibility of Altruism (1970) and subsequent writings.
(Derived from Thomas Nagel's Locke Lectures, Equality and ...)
1991(In The Last Word, Thomas Nagel, one of the most influenti...)
2001(The modern materialist approach to life has conspicuously...)
2012(Thomas Nagel's Mortal Questions explores some fundamental...)
1979In Mind and Cosmos, Nagel notes that he is an atheist, writing, "I lack the sensus divinitatis that enables - indeed compels - so many people to see in the world the expression of divine purpose as naturally as they see in a smiling face the expression of human feeling."
Thomas Nagel argues that the state should be neutral between different conceptions of the good life. He thus commits himself to what has been called justificatory neutrality - the view that the state should not make policy on the basis that some forms of life are superior to others.
According to Nagel, liberalism is the conjunction of two ideas: (1) individuals should have the liberty of thought and speech and wide freedom to live their lives as they choose (so long as they do not harm others in certain ways), and (2) individuals in any society should be able to determine through majority rule the laws by which they are governed and should not be so unequal in status or wealth that they have unequal opportunities to participate in democratic decision making. Various traditional and modern versions of liberalism differ from each other in their interpretation of these ideals and in the relative importance they assign to them.
Thomas Nagel was one of the first contemporary moral philosophers to challenge Hume's thesis that reason alone is incapable of motivating moral action. In The Possibility of Altruism (1969), he argued that, if Hume’s thesis is true, then the ordinary idea of prudence - i.e., the idea that one's future pains and pleasures are just as capable of motivating one to act (and to act now) as are one's present pains and pleasures - is incoherent. Once one accepts the rationality of prudence, he continued, a very similar line of argument would lead one to accept the rationality of altruism - i.e., the idea that the pains and pleasures of other individuals are just as capable of motivating one to act as are one's own pains and pleasures. This means that reason alone is capable of motivating moral action; hence, it is unnecessary to appeal to self-interest or to benevolent feelings. In later books, including The View from Nowhere (1986) and The Last Word (1997), Nagel continued to explore these ideas, but he made it clear that he did not support the strong thesis that some reviewers took to be implied by the argument of The Possibility of Altruism - that altruism is not merely rational but rationally required. His position was rather that altruism is one among several courses of action open to rational beings.
Quotations: "Eventually, I believe, current attempts to understand the mind by analogy with man-made computers that can perform superbly some of the same external tasks as conscious beings will be recognized as a gigantic waste of time."
In 2006, Nagel was elected a member of the American Philosophical Society. He is a Fellow of the American Academy of Arts and Sciences and a Corresponding Fellow of the British Academy and has held fellowships from the Guggenheim Foundation, the National Science Foundation, and the National Endowment for the Humanities.
Nagel married Doris Blum in 1954, divorcing in 1973. In 1979 he married Anne Hollander, who died in 2014.