101 Philosophy Problems (Paperback)

The humorous Dr Martin Cohen is in fact the editor of the Philosopher, the highly respected English Journal, founded in 1923, for which the famous John Dewey, Bertrand Russell and so on used to write, as well as the frequent stirrer of waves and blower of wind in today's British philosophical world.

In his book, Dr Cohen has collected 101 interesting Philosophy Problems. Together with his humorous and sharp commentary, these provide readers with a unique experience and in-depth understanding that philosophy is actually a game which everyone is able to play.

The readers, as if charmed by Martin's spell, will follow his instructions and dance with him. The book has been translated into many other languages. Dr Martin Cohen says, "if the boring philosophers find this all too easy, let them answer some of the questions!"

What is Martin Cohen's own view of what philosophy is that permeates his book? It is the view that philosophy is an activity: the intellectual activity of engaging with philosophical problems, discussing proposed solutions to the problems, disputing arguments for proposed solutions, identifying and questioning assumptions underlying problems, solutions and arguments. This view, of course, is not unknown in Philosophy Departments, even though most professional philosophers tend to emphasize the theories which embody attempts to answer particular problems. Cohen emphasizes the problems themselves, or at least the value of the problems, from which any answers derive such value as they may possess. 101 Philosophy Problems is basically an invitation to think critically about philosophical problems, often by way of conducting thought experiments.

What is this book like? Both in regard to its structure and the style in which it is written, it is very unconventional. The first part of the book consists of a series of very short stories or narrative texts, grouped by subject-matter, setting out problems or puzzles of philosophical interest. Some of these problems are well-known in philosophical literature, e.g. the paradox of Epimenides the Cretan, who said: 'All Cretans are liars'. In the second part of the book, entitled 'Discussions', Cohen provides explanations and analyses of the issues raised by each of the problems, with some references to the treatment offered by particular historical philosophers. These discussions are intelligent and balanced, if (in most cases at least) inevitably inconclusive.

The last two sections, 'Glossary' and 'Reading Guide', offer helpful pointers to further philosophical study of a more 'academic' character.

The style of the writing is equally unconventional. Cohen always writes clearly, untechnically and informally - these being virtues which are rare enough, but not exclusive to him - and further he writes in a self-consciously comic manner. His sense of humour is mostly of the gentle P.G. Wodehouse-type variety, but occasionally explodes in Stoppardian slapstick. So, in a parody of the sceptical doubt he writes: How do I know that I haven't fallen into the clutches of a malignant demon, intent on deceiving me? Or perhaps a malignant doctor? One who has recovered my brain after some nasty accident (involving too many chip butties and driving, no doubt) and is now keeping it suspended in a vat of chemicals as part of a ghastly medical experiment. Feeding it made-up 'sense-data' along coloured wires: purple for hearing, black for touch, yellow for taste, blue for vision...?'

I find this way of presenting philosophical problems very entertaining and I am keen to try it on my students. [To put their brains in vats? Asst. Ed.] I think that the more attractive the presentation of philosophical problems to beginning students, the better the chance of giving them the 'bug' of philosophical engagement, and helping them, step by step, to the dizzying heights of abstract thinking. Finally, how is this book to be read? Cohen is emphatic that this is not to be read cover to cover, as in a frenzy. 'Take the problems,' he advises, 'at a more leisurely pace, one by one, or at most, group by group... The discussions should be seen as an aid to this process of philosophizing, rather than rapidly read by those in search of 'answers'. In any case, the pause for thought will tend to make eventual discussion more interesting, and indeed, to make the problem so. For the answers, as Bertrand Russell has already observed, are less important than the questions.

This seems to me to be sound advice for any introduction to philosophy.