Resemblance and Reality in Greek Thought follows the construction of reality from Homer into the Hellenistic era and beyond. Not only in didactic poetry or philosophical works but in practically all genres from the time of Homer onwards, Greek literature has shown an awareness of the relationship between verbal art and the social, historical, or cultural reality that produces it, an awareness that this relationship is an approximate one at best and a distorting one at worst. This central theme of resemblance and its relationship to reality draws together essays on a range of Greek authors, and shows how they are unified or allied in posing similar questions to classical literature.

The book presents a new science of semiotic linguistics. The goal of semiotic linguistics is to discover what characterizes language as an intermediary between the mind and reality so that language creates the picture of reality we perceive. The cornerstone of semiotic linguistics is the discovery and resolution of language antinomies ­-contradictions between two apparently reasonable principles or laws. Language antinomies constitute the essence of language, and hence must be studied from both linguistic and philosophical points of view. The basic language antinomy which underlies all other antinomies is the antinomy between meaning and information. Both generative and classical linguistic theories are unaware of the need to distinguish between meaning and information. By confounding these notions they are unable to discover language antinomies and confine their research to naturalistic description of superficial language phenomena rather than the quest for the essence of language.(Series A)

What is reality? Is there an "absolute" reality, or is reality merely relative "in nature?" If Isaac Newton were alive today, could Newton make claim to reality as he did gravity, space, and time, or has Einsteinium thought overruled Newtonian thoughts on reality as well as our thoughts on gravity, space, and time? Many make claim reality is nothing more than their personal interpretation of the world, but just about everyone interprets the world differently. Are there really a multitude of realities? Many of us, men and women alike, perceive and then define the world as it best fits their desire of what they wish the world to be. Most people only see and hear what they want to see and hear; they almost never agree as to the objective truth of things as they really are; they almost never agree as to what is reality. This book is not a scientific study objectively testing reality. The thoughts I put forth herein are merely my attempt at objectively postulating what I believe to be an "absolute" reality pertaining to sometimes-specific and sometimes-general situations in life.

In Mental Reality, Galen Strawson argues that much contemporary philosophy of mind gives undue primacy of place to publicly observable phenomena, nonmental phenomena, and behavioral phenomena (understood as publicly observable phenomena) in its account of the nature of mind. It does so at the expense of the phenomena of conscious experience. Strawson describes an alternative position, "naturalized Cartesianism," which couples the materialist view that mind is entirely natural and wholly physical with a fully realist account of the nature of conscious experience. Naturalized Cartesianism is an adductive (as opposed to reductive) form of materialism. Adductive materialists don't claim that conscious experience is anything less than we ordinarily conceive it to be, in being wholly physical. They claim instead that the physical is something more than we ordinarily conceive it to be, given that many of the wholly physical goings-on in the brain constitute -- literally are -- conscious experiences as we ordinarily conceive them.

This book studies the absolute reality of the Qur’an, which is signified by the struggle of truth against falsehood in the framework of monotheistic unity of knowledge and the unified world-system induced by the consilience of knowledge. In such a framework the absolute reality reveals itself not by religious dogmatism. Rather, the methodology precisely comprises its distinctive parts. These are namely the ‘primal ontology’ as the foundational explained axiom of monotheistic unity; the ‘secondary ontologies’ as explanatory replications of the law of unity in the particulars of the world-system; ‘epistemology’ as the operational model; and ‘phenomenology’ as the structural nature of events induced by the monotheistic law, that is by knowledge emanating from the law. The imminent methodology remains the unique explanatory reference of all events that take place, advance, and change in continuity across continuums of knowledge, space, and time.