Search results for ""kant""

No one will deny that we live in a world where evil exists. But how are we to come to grips with human atrocity and its diabolical intensity? Martin Beck Matuštík considers evil to be even more radically evil than previously thought and to have become all too familiar in everyday life. While we can name various moral wrongs and specific cruelties, Matuštík maintains that radical evil understood as a religious phenomenon requires a religious response where the language of hope, forgiveness, redemption, and love can take us beyond unspeakable harm and irreparable violence. Drawing upon the work of Kant, Schelling, Kierkegaard, Levinas, Derrida, and Marion, this work is written as a series of meditations. Matuštík presents a bold new way of dealing with one of humanity's most intractable problems.

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Hannah Arendt's last philosophical work was an intended three-part project entitled The Life of the Mind. Unfortunately, Arendt lived to complete only the first two parts, Thinking and Willing. Of the third, Judging, only the title page, with epigraphs from Cato and Goethe, was found after her death. As the titles suggest, Arendt conceived of her work as roughly parallel to the three Critiques of Immanuel Kant. In fact, while she began work on The Life of the Mind, Arendt lectured on "Kant's Political Philosophy," using the Critique of Judgment as her main text. The present volume brings Arendt's notes for these lectures together with other of her texts on the topic of judging and provides important clues to the likely direction of Arendt's thinking in this area.

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Since early texts as "Thinking and Politics", Arendt had highlighted the contrast between philosophical and political thinking and compelled herself to find a satisfactory answer to the question: "how do philosophy and politics relate?". In her last work "Lectures on Kant's Political Philosophy" (1982), Arendt analyses the "political" dimensions of Kant's critical thinking. To think critically implies taking the viewpoints of others into account: one has to "enlarge" one's own mind by comparing our judgement with the possible judgements of others. While thinking remains a solitary activity, it does not cut itself off from all others. The essays in this book address the philosophical and moral questions raised by Arendt's attempt to draw out the political implications of "critical thinking" in Kant's sense. In one way or another, they all address the place of judgment in Arendt's thought. Arendt's turn to Kant and The Critique of Judgment was motivated by her desire to find a form of philosophizing that was not hostile to politics and the public realm. But did she really think that Kant's characterization of the judging spectator pointed the way out of the opposition between the universal and the particular, between looking at things sub specie aeternitatis and looking at things from a political point of view? To what extent did she think that Kant was successful in revealing a mode of thought oriented towards public persuasion, yet one which retained its critical independence? Each of the essays wrestles with the complexities of a complex thinker. They remind us that critical thinking or Selbstdenken is among the most difficult and rare arts, even though it is an art potentially accessible to everyone. They also remind us that Hannah Arendt was a virtuoso of this art, and of how her example points the way toward a renewal of judgment as the political faculty par excellence.

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Winner of the 2009 International Conference on Romanticism's Jean-Pierre Barricelli Award for the best book in Romanticism studies As the mental faculty that mediates between self and world, mind and body, the senses and the intellect, imagination is indispensable for modern models of subjectivity. From René Descartes's Meditations to the aesthetic and philosophical systems of the Romantic period, to think about the subject necessarily means to address the problem of imagination. In close readings of Descartes, Kant, Fichte, Hardenberg (Novalis) and Coleridge, and with a sustained return to the origins of the discourse about imagination in Greek antiquity, Alexander Schlutz demonstrates that neither the unity of the subject itself, nor the unity of the philosophical systems that are based on it, can be conceptualized without recourse to imagination. Yet, philosophers like Descartes and Kant must deny imagination any such foundational role because of its dangerous connection to the body, the senses and the unruly passions, which threatens the desired autonomy of the rational subject. The modern subject is simultaneously dependent upon and constructed in opposition to imagination, and the resulting ambivalence about the faculty is one of the fundamental conditions of modern models of subjectivity. Schlutz's readings of the Romantic poet-philosophers Coleridge and Hardenberg highlight that also their texts are not free of fears about the faculty's disruptive potential and its connection to the body. While imagination is now openly enlisted to produce the aesthetic unity of subjectivity, it still threatens to unravel and destroy a subject that needs to keep the body and its desires at bay in order to secure its rational and moral autonomy. The dark abyss of a self not in control of its thoughts, feelings, and desires is not overcome by the philosophical glorification of the subject's powers of imagination.

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In this significant addition to moral theory, George W. Harris challenges a view of the dignity and worth of persons that goes back through Kant and Christianity to the Stoics. He argues that we do not, in fact, believe this view, which traces any breakdowns of character to failures of strength. When it comes to what we actually value in ourselves and others, he says, we are far more Greek than Christian. At the most profound level, we value ourselves as natural organisms, as animals, rather than as godlike beings who transcend nature. The Kantian-Christian-Stoic tradition holds that if we were fully able to realize our dignity as Kantians, Christians, or Stoics, we would be better, stronger people, and therefore less vulnerable to character breakdown. Dignity and Vulnerability offers an opposing view, that sometimes character breaks down not because of some shortcoming in it but because of what is good about it, because of the very virtues and features of character that give us our dignity. If dignity can make us fragile and vulnerable to breakdown, then breakdown can be benign as well as harmful, and thus the conceptions of human dignity embedded in the tradition leading up to Kant are deeply mistaken. Harris proposes a foundation for our belief in human dignity in what we can actually know about ourselves, rather than in metaphysical or theological fantasy. Having gained this knowledge, we can understand the source of real strength. This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1997.

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Recurrent questions about space have dogged philosophers since ancient times. Can an ordinary person draw from his or her perceptions to say what space is? Or is it rather a technical concept that is only within the grasp of experts? Can geometry characterize the world in which we live? What is God's relation to space? In Ancient Greece, Euclid set out to define space by devising a codified set of axioms and associated theorems that were then passed down for centuries, thought by many philosophers to be the only sensible way of trying to fathom space. Centuries later, when Newton transformed the 'natural philosophy' of the seventeenth century into the physics of the eighteenth century, he placed the mathematical analysis of space, time, and motion at the center of his work. When Kant began to explore modern notions of 'idealism' and 'realism,' space played a central role. But the study of space was transformed forever when, in 1915, Einstein published his general theory of relativity, explaining that the world is not Euclidean after all. This volume chronicles the development of philosophical conceptions of space from early antiquity through the medieval period to the early modern era. The chapters describe the interactions at different moments in history between philosophy and various other disciplines, especially geometry, optics, and natural science more generally. Fascinating central figures from the history of mathematics, science and philosophy are discussed, including Euclid, Plato, Aristotle, Proclus, Ibn al-Haytham, Nicole Oresme, Kepler, Descartes, Newton, Leibniz, Berkeley, and Kant. As with other books in the series, shorter essays, or Reflections, enrich the volume by characterizing perspectives on space found in various disciplines including ecology, mathematics, sculpture, neuroscience, cultural geography, art history, and the history of science.

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Cutting through contemporary confusions with his characteristic rigor and aplomb, Steven A. Long offers the most penetrating study available of St. Thomas Aquinas's doctrine of the intention, choice, object, end, and species of the moral act. Many studies of human action and morality after Descartes and Kant have suffered from a tendency to split body and soul, so that the intention of the human spirit comes to justify whatever the body is made to do. The portrait of human action and morality that arises from such accounts is one of the soul as the pilot and the body as raw material in need of humanization. In this masterful study, Steven Long reconnects the teleology of the soul with the teleology of the body, so that human goal-oriented action rediscovers its lost moral unity, given it by the Creator who has created the human person as a body-soul unity.

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Among his generation of intellectuals, the eighteenth-century German philosopher Johann Gottfried Herder is recognized both for his innovative philosophy of language and history and for his passionate criticism of racism, colonialism, and imperialism. A student of Immanuel Kant, Herder challenged the idea that anyone - even the philosophers of the Enlightenment - could have a monopoly on truth. In Herder: Aesthetics against Imperialism, John K. Noyes plumbs the connections between Herder's anti-imperialism, often acknowledged but rarely explored in depth, and his epistemological investigations. Noyes argues that Herder's anti-rationalist epistemology, his rejection of universal conceptions of truth, knowledge, and justice, constitutes the first attempt to establish not just a moral but an epistemological foundation for anti-imperialism. Engaging with the work of postcolonial theorists such Dipesh Chakrabarty and Gayatri Spivak, this book is a valuable reassessment of Enlightenment anti-imperialism that demonstrates Herder's continuing relevance to postcolonial studies today.

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Throughout the twentieth century, art history has been too narrowly focused on formalism. As a result, analyses regularly reduced works of art to their materials, texture, and composition. By contrast, art historian Sebastian Egenhofer takes Gilles Deleuze's readings of Spinoza, Nietzsche, and Bergson as the basis for a new resistance to the overly reductive account of art history. After laying out his argument for a new aesthetics of production in introductory chapters that discuss the work of Spinoza, Nietzsche, and Bergson, as well as Heidegger and Kant, Egenhofer applies this theoretical framework to case studies on Michael Asher, Marcel Duchamp, Thomas Hirschhorn, and Piet Mondrian. An aesthetics of production does not, he argues, imply a nostalgia for the artisanal or for a work of art's singularity, but a way to bring together elements of critical materialism with a thorough reevaluation of the modern art and abstraction.

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How we eat, farm and shop for food is not only a matter of taste. Our choices regarding what we eat involve every essential aspect of our human nature: the animal, the sensuous, the social, the cultural, the creative, the emotional and the intellectual. Thinking seriously about food requires us to consider our relationship to nature, to our fellow animals, to each other and to ourselves. So can thinking about food teach us about being virtuous, and can what we eat help us to decide how to live? From the author of The Ego Trick and The Pig that Wants to be Eaten comes a thought-provoking exploration of our values and vices. What can fasting teach us about autonomy? Should we, like Kant, 'dare to know' cheese? Should we take media advice on salt with a pinch of salt? And can food be more virtuous, more inherently good, than art?

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The Method of Hope examines the relationship between hope and knowledge by investigating how hope is produced in various forms of knowledge—Fijian, philosophical, anthropological. The book discusses the hope entailed in a wide range of Fijian knowledge practices such as archival research, gift giving, Christian church rituals, and business practices, and compares it with the concept of hope in the work of philosophers such as Immanuel Kant, Ernst Bloch, Walter Benjamin, and Richard Rorty. The book participates in on-going debates in social theory about how to reclaim the category of hope in progressive thought. The book marks a significant departure from other such efforts by combining a detailed ethnographic analysis of the production of hope in Fijian knowledge practices with an imaginative reading of well-known philosophical texts. The aim is to carve out a space for a new kind of relationship between anthropology and philosophy.

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Exploring the natural scientific foundations of far-reaching social ideologiesThe nineteenth century produced scientific and cultural revolutions that forever transformed modern European life. Although these critical developments are often studied independently, Richard G. Olson's Science and Scientism in Nineteenth-Century Europe provides an integrated account of the history of science and its impact on intellectual and social trends of the day. Focusing on the natural scientific foundations underlying liberalism, socialism, positivism, communism, and social Darwinism, Olson explores how these movements employed science to clarify their own understanding of Enlightenment ideals, as well as their understanding of progress, religion, industry, imperialism, and racism. Starting with the impact of the French Revolution on scientific thought, Olson engages with key texts from J. B. Say, Henri Saint-Simon, Kant, Goethe, Darwin, Walter Bagehot, and Edward Bellamy to demonstrate the complex set of forces that shaped nineteenth-century thinking.

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First published in 1989, The Sublime Object of Ideology was Žižek's breakthrough work, and is still regarded by many as his masterpiece. It was an iconoclastic reinvention of ideology critique that introduced the English-speaking world to Žižek's scorching brand of cultural and philosophical commentary and the multifaceted ways in which he explained it. Tying together concepts from aesthetics, psychoanalytic theory, cultural studies and the philosophy of belief, it changed the face of contemporary commentary and remains the underpinning of much of his subsequent thinking. This compelling guide introduces all of the influential thinkers and foundational concepts which Žižek draws on to create this seminal work. Grounding the text's many and varied references in the work of Peter Sloterdijk, Saul Kripke, Walter Benjamin, Jacques Lacan, Jacques Derrida, Immanuel Kant and G.W.F. Hegel, amongst others, helps students who are encountering this mercurial writer for the first time to u

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With its high concept, exceptional writing, eye-popping set design, stellar cast, meaningful explorations of what it means to be a good person, and clam chowder fountains, The Good Place has captured the hearts and minds of critics and viewers alike. For the first time ever, fans can indulge their cravings for The Good Place with delicious, comforting, original recipes like Macaroni and Socra-cheese, I Think Therefore I Clam (Chowder), Arendt You Glad I Didn t Say Banana (Split), I Kant Believe It s Not Buttermilk Pancakes, and more. Each recipe title references a philosopher or philosophical concept from the show and uses food analogies to explain those concepts to readers who, like Eleanor, can t always follow Chidi s lectures. A refreshing and entertaining twist on cookbooks, Forking Good will help you plan your next viewing party or spread as you re-binge your favorite show.

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Ethical Questions: East and West is an anthology of source material from various Eastern and Western traditions, addressing fundamental and enduring questions in moral philosophy. It is intended for use in undergraduate level comparative ethics courses. Each section begins with an introductory essay in which the leading ethical questions and their responses from different traditions are presented in overview. Sections are centered around ethical questions such as, Who Am I? What Ought I to Do? What Kind of Person Ought I to Be? Questions of religion and morality, freedom, and the just society are also included. Ancient and modern sources are examined, ranging from the Buddha, Aristotle, and Upanishads to Kant, Simone de Beauvoir, and Alasdair MacIntyre. Ethical Questions provides a comprehensive, comparative introduction to key ethical concepts, stressing the importance of diverse traditions in the global community, and encouraging understanding between and among traditions.

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". . . a book of striking originality and depth, a brilliant and quite new interpretation of the nature and history of philosophy." —John SallisIn Broken Hegemonies, the late distinguished philosopher Reiner Schürmann offers a radical rethinking of the history of Western philosophy from the Greeks through Heidegger. Schürmann interprets the history of Western thought and action as a series of eras governed by the rise and fall of certain dominating philosophical ideas that contained the seeds of their own destruction. These eras coincided with their dominant languages: Greek, Latin, and vernacular tongues. Analyzing philosophical texts from Parmenides, Plotinus, and Cicero, through Augustine, Meister Eckhardt, and Kant, to Heidegger, Schürmann traces the arguments by which these ideas gained hegemony and by which their credibility was ultimately demolished. Recognizing the failure of ultimate norms, Broken Hegemonies questions how humanity today is to think and act in the absence of principles.

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Premised on the assumption that the mind is fundamentally active and self-determining, the German Idealist project gave rise to new ways of thinking about our dependence upon culturally transmitted models of thought, feeling, and creativity. Receptive Spirit elucidates the ways in which Kant, Fichte, Schlegel, and Hegel envisioned and enacted the conjunction of receptivity and spontaneous activity in the transmission of human-made models of mindedness. Their innovations have defined the very terms in which we think about the historical character of aesthetic experience, the development of philosophical thinking, the dynamics of textual communication, and the task of literary criticism. Combining a reconstructive approach to this key juncture of modern thought with close attention paid to subsequent developments, Marton Dornbach argues that we must continue to think within the framework established by the Idealists if we are to keep our bearings in the contemporary intellectual landscape.

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This is the first book-length study of the humanities and the Irish university. Ireland was a deeply religious country throughout the twentieth century but the colleges of its National University never established a religion or theology department. The official first language of Ireland is Irish but the vast majority of teaching in the arts and humanities is in English. These are two of the anomalies that long constrained humanities education in Ireland. This book charts a history of responses to humanities education in the Irish context. Reading the work of John Henry Newman, Padraig Pearse, Sean O Tuama, Denis Donoghue, Declan Kiberd, Richard Kearney and others, it looks for an Irish humanities ethos. It compares humanities models in the US, France and Asia with those in Ireland in light of work by Immanuel Kant, Pierre Bourdieu and Jacques Derrida. It should appeal to those interested in Irish education and history.

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This book is a rich collection of philosophical essays radically interrogating key notions and preoccupations of the phenomenological tradition. While using Heidegger's Being and Time as its permanent point of reference and dispute, this collection also confronts other important philosophers, such as Kant, Nietzsche, and Derrida. The projects of these pivotal thinkers of finitude are relentlessly pushed to their extreme, with respect both to their unexpected horizons and to their as yet unexplored analytical potential. A Finite Thinking shows that, paradoxically, where the thought of finitude comes into its own it frees itself, not only to reaffirm a certain transformed and transformative presence, but also for a non-religious reconsideration and reaffirmation of certain theologemes, as well as of the body, heart, and love. This book shows the literary dimension of philosophical discourse, providing important enabling ideas for scholars of literature, cultural theory, and philosophy.

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Antropología procede de la palabra griega anthropos, que vendría a significarlo que ahora llamamos persona. Intenta responder a la pregunta clásica: qué es el hombre, la mujer?, desdoblada por Kant en qué puedo conocer? (ciencia), qué debo hacer? (ética) y qué puedo esperar? (religión). Pero se resume además en los interrogantes:quién soy yo?, quién eres tú?, quién es él, ella?, quiénes somos?En el fondo, la antropología pretende responder a la sentencia que figuraba en el friso del pórtico del templo de Apolo, en Delfos: conócete a ti mismo, para poder conocer después también a las demás personas. Por tanto, la antropología será esa difícil ciencia que intenta adentrarse en el complicado e inagotable misterio de lo que es cada persona humana. En estas líneas, se propone una perspectiva psicológica, dirigida a alumnos y a un público en general.

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* Justificaría Nietzsche las gamberradas de Bart? * Es Lisa una socrática insoportable? * Puede Homer ser esencialmente virtuoso, pero ofrecer su familia a los extraterrestres para salvar el pellejo? * Marge nos hace sentir como en casa porque es una madre y ama de casa machista? * Podemos aprender algo sobre la felicidad gracias a las miserias del señor Burns? * Puedes ser de izquierdas y mofarte de un pueblo como Springfield? Los Simpson y la filosofía no solo es un análisis sobre la filosofía en el último gran artefacto cultural, sino también una introducción divertida pero rigurosísima a la obra de pensadores como Aristóteles, Kant, Heidegger o Sartre, entre muchos otros. Dice la leyenda que no sucede nada que no haya sucedido antes en Los Simpson. Así que si aprendemos de ellos, aprendemos del mundo. Nueva edición revisada. Más de 70.000 ejemplares vendidos!

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In Four Seminars, Heidegger reviews the entire trajectory of his thought and offers unique perspectives on fundamental aspects of his work. First published in French in 1976, these seminars were translated into German with Heidegger's approval and reissued in 1986 as part of his Gesamtausgabe, volume 15. Topics considered include the Greek understanding of presence, the ontological difference, the notion of system in German Idealism, the power of naming, the problem of technology, danger, and the event. Heidegger's engagements with his philosophical forebears—Parmenides, Heraclitus, Kant, and Hegel—continue in surprising dialogues with his contemporaries—Husserl, Marx, and Wittgenstein. While providing important insights into how Heidegger conducted his lectures, these seminars show him in his maturity reflecting back on his philosophical path. An important text for understanding contemporary philosophical debates, Four Seminars provides extraordinarily rich material for students and scholars of Heidegger.

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What are the causes of war? How might the world be made more peaceful? In this landmark work of international relations theory, first published in 1959, the eminent realist scholar Kenneth N. Waltz offers a foundational analysis of the nature of conflict between states. He explores works by both classic political philosophers, such as St. Augustine, Hobbes, Kant, and Rousseau, and modern psychologists and anthropologists to discover ideas intended to explain war among states and related prescriptions for peace. Waltz influentially distinguishes among three “images” of the origins of war: those that blame individual leaders or human nature, those rooted in states’ internal composition, and those concerning the structure of the international system. With a foreword by Stephen M. Walt on the legacy and continued relevance of Waltz’s work, this anniversary edition brings new life to a perennial international relations classic.

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From the heliocentric controversy and evolution, to debates on biotechnology and the environment, this book offers a balanced introduction to the key issues in science and religion. A balanced, introductory textbook which fully spans the interface between science and religion, and includes illustrations of scientific concepts throughout Explores key historical issues, including the heliocentric controversy, and evolution, but also topics of current importance, such as biotechnology and environmental issues Appendices include a wide range of biblical readings; excerpts from early philosophers, theologians and scientists, including Aristotle, Aquinas, Hume, Kant, Galileo, Newton, and Darwin; and short works from twentieth and twenty-first century scientists and theologians Accessibly structured in to sections covering cosmology, evolution, and ethics in a scientific age Provides significant coverage of scientific information and balanced explanations of the key debates for introductory students

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Pushing back against the contemporary myth that freedom from oppression is freedom of choice, Frank Ruda resuscitates a fundamental lesson from the history of philosophical rationalism: a proper concept of freedom can arise only from a defense of absolute necessity, utter determinism, and predestination.Abolishing Freedom demonstrates how the greatest philosophers of the rationalist tradition and even their theological predecessors—Luther, Descartes, Kant, Hegel, Freud—defended not only freedom but also predestination and divine providence. By systematically investigating this mostly overlooked and seemingly paradoxical fact, Ruda demonstrates how real freedom conceptually presupposes the assumption that the worst has always already happened; in short, fatalism. In this brisk and witty interrogation of freedom, Ruda argues that only rationalist fatalism can cure the contemporary sickness whose paradoxical name today is freedom.

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John Sallis's thought is oriented to two overarching tasks: to bring to light the elemental in nature and to show how the imagination operates at the very center of human experience. He undertakes these tasks by analyzing a broad range of phenomena, including perception, the body, the natural world, art, space, and the cosmos. In every case, Sallis develops an original form of discourse attuned to the specific phenomenon and enacts a thorough reflection on discourse itself in its relation to voice, dialogue, poetry, and translation. Sallis's systematic investigations are complemented by his extensive interpretations of canonical figures in the history of philosophy such as Plato, Aristotle, Kant, Schelling, and Hegel and by his engagement with the most original thinkers in the areas of phenomenology, hermeneutics, and deconstruction.

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John Sallis's thought is oriented to two overarching tasks: to bring to light the elemental in nature and to show how the imagination operates at the very center of human experience. He undertakes these tasks by analyzing a broad range of phenomena, including perception, the body, the natural world, art, space, and the cosmos. In every case, Sallis develops an original form of discourse attuned to the specific phenomenon and enacts a thorough reflection on discourse itself in its relation to voice, dialogue, poetry, and translation. Sallis's systematic investigations are complemented by his extensive interpretations of canonical figures in the history of philosophy such as Plato, Aristotle, Kant, Schelling, and Hegel and by his engagement with the most original thinkers in the areas of phenomenology, hermeneutics, and deconstruction.

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In this engaging and accessible introduction to Hegel's theory of knowledge, Tom Rockmore brings together the philosopher's life, his thought, and his historical moment--without, however, reducing one to another. Laying out the philosophical tradition of German idealism, Rockmore concisely explicates the theories of Kant, Fichte, and Schelling, essential to an understanding of Hegel's thought. He then explores Hegel's formulation of his own position in relation to this tradition and follows Hegel's ideas through the competing interpretations of his successors. Even today, according to Rockmore, Hegel's system remains an essentially modern conception of knowledge, superior to Kant's critical philosophy and surprisingly relevant to our philosophical situation.Rockmore's remarkably lucid and succinct introduction to Hegel's thought, with its distinctively historical approach, will benefit students of philosophy, intellectual history, politics, culture, and society.

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For a very long time, Kant’s Doctrine of Right languished in relative neglect, even among those who wanted to defend a Kantian position in political philosophy. Kant’s more interesting claims about politics were often said to be located elsewhere. This anthology examines a wide range of issues discussed by Kant in the Doctrine of Right and other closely related texts, including his views on social contract theory, private property, human rights, welfare and equality, civil disobedience, perpetual peace, forgiveness and punishment, and marriage equality. The authors have all tested Kant’s arguments for possible political application, reaching different and sometimes opposing conclusions. The result is a highly original volume that not only enhances the understanding of Kant’s political philosophy, but also invites substantive debate within the Kantian tradition and beyond.

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Noted international scholars from a range of disciplines present in this book Japanese and East Asian perspectives on the changed prospects for international peace post September 11. Because East Asia has not been preoccupied with the ongoing conflicts in the Middle East, the authors' views serve as a balance to the war on terror declared in the United States.The book begins with chapters that explore the attacks from an historical perspective, and discuss whether they were indeed watershed events that changed the world. Further chapters explore pacifism in philosophy and religion through Kant, Christianity, Islam and constitutional pacifism in postwar Japan. The concluding chapters discuss concrete ways to move toward peace in the twenty-first century. Scholars of international studies and politics, the Middle East and religion will find this insightful book a valuable addition to their library.

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Contemporary philosophy still lacks a satisfying theory of punishment, one that adequately addresses our basic moral concerns. Yet, as the crisis of incarceration in the United States and elsewhere shows, the need for a deeper understanding of punishment's purpose has never been greater. In Punishment and the History of Political Philosophy, Arthur Shuster offers an insightful study of punishment in the works of Plato, Hobbes, Montesquieu, Beccaria, Kant, and Foucault. Through careful interpretation of their key texts, he argues that continuing tensions over retribution's role in punishment reflect the shift in political philosophy from classical republicanism to modern notions of individual natural rights and the social contract. This book will be vital reading for political theorists, philosophers, criminologists, and legal scholars looking for a new perspective on the moral challenges faced by the modern criminal justice system.

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In Money, Language, and Thought, Marc Shell explores the interactions between linguistic and economic production as they inform discourse from Chretien de Troyes to Heidegger. Close readings of works such as the medieval grail legends, The Merchant of Venice, Goethe's Faust, and Poe's "The Gold Bug" reveal how discourse has responded to the dissociation of symbol from thing characteristic of money, and how the development of increasingly symbolic currencies has involved changes in the meaning of meaning. Pursuing his investigations into the modern era, Shell points out significant internalization of economic form in Kant, Hegel, and Heidegger. He demonstrates how literature and philosophy have been driven to account self-critically for a "money of the mind" that pervades all discourse, and concludes the book with a discomforting thesis about the cultural and political limits of literature and philosophy in the modern world.

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How should we act? How should the world be organised? This new anthology on Kant's practical philosophy guides the reader from the general question of the nature of reasons and rationality in Kant's philosophical system to the Kantian task of promoting justice and peace at the global level. Contributions in this volume show how the Kantian idea of reason as a source of normativity is grounded, and which implications and applications the Kantian approach might bring about. The volume covers three areas: meta-ethics, political thought and theory, and applied politics. Although these are different spheres of thought, they are interconnected in an fundamental way through Kant's account of normativity as derived from reason. The volume provides an overview of recent debates in Kant scholarship and ground-breaking new applications of Kant's theory to current affairs.

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Immanuel Kant's Groundwork for the Metaphysics of Morals is widely regarded as one of the most influential works in the history of moral philosophy. Indeed, any student of ethics will soon encounter a translation of the book, although trying to read it is likely to cause bewilderment. What, one may ask, is Kant trying to say? This book provides the answers. Here, seven highly regarded teachers and scholars of Kant's ethics offer remarkably clear explanations of the most important concepts in the Groundwork: the good will, happiness, duty, hypothetical and categorical imperatives, the Formula of Universal Law, the Formula of Humanity, and freedom.Contents: Preface The Good Will, Nataliya Palatnik Happiness, Anne Margaret Baxley Duty, Laura Papish Imperatives, Tamar Schapiro The Formula of Universal Law, Kyla Ebels-Duggan The Formula of Humanity, Japa Pallikkathayil Freedom, Lucy Allais About the Contributors Index

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Through a collection of works from key thinkers in natural philosophy, the second edition of The Scientific Background to Modern Philosophy illuminates the central role scientific writing played in developing modern philosophical thought. This revised and expanded edition includes many new translations and incorporates works by foundational eighteenth- and nineteenth-century thinkers not in the first edition, including selections from works by Jean-Baptiste, le Rond d’Alembert, Denis Diderot, Émilie Du Châtelet, Jean-Jacques Rousseau, Joseph Priestley, Immanuel Kant, Carl Linnaeus, William Paley, and Charles Robert Darwin. These new additions provide students with a more comprehensive understanding of the scientific context in which the major philosophical works of the modern era were written and complement the selections from works by Nicolaus Copernicus, Francis Bacon, Galileo Galilei, René Descartes, Robert Boyle, Christiaan Huygens, and Isaac Newton that are retained from the first edition.

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Is philosophy deaf to the sound of the personal voice? While philosophy is experienced at admiring, resenting, celebrating, and, at times, renouncing language, philosophers have rarely succeeded in being intimate with it. Hagi Kenaan argues that philosophy's concern with abstract forms of linguistic meaning and the objective, propositional nature of language has obscured the singular human voice. In this strikingly original work Kenaan explores the ethical and philosophical implications of recognizing and responding to the individual presence in language. In pursuing the philosophical possibility of listening to language as the embodiment of the human voice, Kenaan explores the phenomenological notion of the "personal." He defines the personal as the irresolvable tension that exists between the public character of language, necessary for intelligibility, and the ways in which we, as individuals, remain riveted to our words in a contingently singular manner. The Present Personal fuses phenomenology and aesthetics and the traditions of Continental and Anglo-American philosophy, drawing on Wittgenstein, J. L. Austin, Kant, Kierkegaard, and Heidegger as well as literary works by Kafka, Kundera, and others. By asking new questions and charting fresh terrain, Kenaan does more than offer innovative investigations into the philosophy of language; The Present Personal, and its concern with the intimate and personal nature of language, uncovers the ethical depth of our experience with language. Kenaan begins with a discussion of Kierkegaard's existential critique of language and the ways in which the propositional structure of language does not allow the spoken to reflect the singularity of the self. He then compares two attempts to subvert the "hegemony of content": the pragmatic turn of J. L. Austin and the poetic path of Heidegger. Kenaan concludes by turning to Kant and discovering an analogy between the experience of meaning in language and the aesthetic experience of encountering beauty. Kenaan's reconceptualization of philosophy's approach to language frees the contingent singularity of language while, at the same time, permitting it to continue to dwell within the confines of content.

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Christine M. Korsgaard presents a compelling new view of humans' moral relationships to the other animals. She defends the claim that we are obligated to treat all sentient beings as what Kant called "ends-in-themselves". Drawing on a theory of the good derived from Aristotle, she offers an explanation of why animals are the sorts of beings for whom things can be good or bad. She then turns to Kant's argument for the value of humanity to show that rationality commits us to claiming the standing of ends-in-ourselves, in two senses. Kant argued that as autonomous beings, we claim to be ends-in-ourselves when we claim the standing to make laws for ourselves and each other. Korsgaard argues that as beings who have a good, we also claim to be ends-in-ourselves when we take the things that are good for us to be good absolutely and so worthy of pursuit. The first claim commits us to joining with other autonomous beings in relations of moral reciprocity. The second claim commits us to treating the good of every sentient creature as something of absolute importance. Korsgaard argues that human beings are not more important than the other animals, that our moral nature does not make us superior to the other animals, and that our unique capacities do not make us better off than the other animals. She criticizes the "marginal cases" argument and advances a new view of moral standing as attaching to the atemporal subjects of lives. She criticizes Kant's own view that our duties to animals are indirect, and offers a non-utilitarian account of the relation between pleasure and the good. She also addresses a number of directly practical questions: whether we have the right to eat animals, experiment on them, make them work for us and fight in our wars, and keep them as pets; and how to understand the wrong that we do when we cause a species to go extinct.

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Problemas fundamentales de la filosofía es uno de los últimos textos de la tradición metafísica occidental. Simmel aborda los problemas filosóficos desde una concepción clásica y se acerca a la compleja problemática del ser, el devenir, el sujeto y el objeto, la idealidad del mundo moral y la esencia de la filosofía, en diálogo con autores como Platón, Parménides, Hegel o Kant.La obra fundamental de un autor poco conocido en nuestra lengua.Georg Simmel (Berlín, 1858-Estrasburgo, 1918) fue hombre de múltiples saberes que abarcan los campos de la filosofía, la historia, la sociología y las ciencias sociales en general. Filósofo no sistemático, su postura representa una especie de neo-kantismo relativista, de raíz vitalista, que tuvo un amplio predicamento en la Europa de final del siglo XIX y principios del XX. Fue amigo de escritores como Rainer Maria Rilke y Stephan George, y también de filósofos como Max Weber, Edmund Husserl y Ortega y Gasset, de quien fue profesor durante la

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La persona y la obra de Thomas Reid pertenecen de pleno derecho al siglo XVIII escocés, pródigo en figuras destacadas como David Hume, Adam Smith, Adam Ferguson o Francis Hutcheson. Aunque menos conocido que éstos, la aportación filosófica de Reid fue decisiva para la discusión de las cuestiones relativas a la concepción y la justificación del conocimiento.Despertado de su sueño dogmático, como Kant, por la lectura del Tratado sobre la naturaleza humana de su contemporáneo y paisano David Hume, Reid estaba convencido de que lo que él llamó la teoría de las ideas, y que hoy llamaríamos una forma de representacionismo, lleva inevitable y legítimamente al escepticismo pesimista de Hume. Pero en lugar de aceptar la consecuencia de este sistema que, según él, había dominado la filosofía desde Descartes hasta Hume, pasando por Malebranche y Locke, Reid propone cuestionar sus premisas. La Investigación sobre la mente humana según los principios del sentido común constituye así una crítica

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En la segunda mitad del s. XVIII, se manifestaron abiertamente en Alemania las dudas respecto del ideal racionalista de razón propio de la metafisica cartesiano-wolffiana, dudas producidas por el sensualismo inglés, el pietismo y, no en último lugar, por la interpretación pesimista de la Ilustración proveniente de Rousseau. La revuelta contra la supremacía de un racionalismo enemigo de la sensibilidad, revuelta conocida bajo el nombre de 'Sturm und Drang' y producida bajo el signo de una estética de la producción y del genio, ha sido absuelta en gran medida, a la luz de nuevas investifaciones histórico-literarias, de la sospecha de 'irracionalismo', visto que la explosividad filosófica de la crítica de la razón que le dio fundamento, y que ella misma desató, yace aún enterrada bajo el veredicto kantiano de 'irracionalismo soñador'. Sin embargo, son precisamente los temas capitales que Kant excluyó de esa crítica (la lingüisticidad de una razón siempre históricamente encarnada, así como

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Sobre la filosofía y los filósofos es un volumen de escritos filosóficos inéditos de Richard Rorty, figura central en los debates intelectuales de finales del siglo XX y uno de los principales responsables del resurgimiento del pragmatismo norteamericano. Esta colección de trabajos desconocidos hasta ahora, la primera que ve la luz desde su muerte en 2007, presenta ideas nuevas en materias como la metafísica, la ética, la epistemología, la semántica filosófica y la función social de la filosofía, en diálogo con autores clásicos y contemporáneos, de Platón a Kant y de Kripke a Brandom. La variedad de propuestas del libro, que incluye ensayos técnicos escritos para especialistas y conferencias divulgativas, afina nuestra comprensión de la perspectiva de Rorty y demuestra que el pensamiento pionero de este filósofo iconoclasta sigue plenamente vigente. La introducción a cargo de los editores subraya las aportaciones más originales y penetrantes de los textos aquí recogidos a los debates c

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En un recorrido desde la antigüedad hasta nuestros días, la autora presenta el discurso de filósofos sobre la diferencia sexual, oscilante entre androcentrismo y misoginia, y da voz a mujeres que han tratado de afirmar una perspectiva femenina en la filosofía, desde Hildegarda a María Zambrano, pasando por Margarita Porete, Virginia Woolf, Simone de Beauvoir, Hannah Arendt y Luce Irigaray, entre otras.Extracto del Índice:1/ El ser no es neutro. 2/ Igualdad y diferencia. 3/ La tradición, entre androcentrismo y misoginia. 4/ La diferencia en la cultura griega y medieval: Platón y Aristóteles; Tertuliano y Agustín; Eloísa y Abelardo; una iglesia sin mujeres: Tomás de Aquino. 5/ La mísica femenina: Hildegarda, Margarita Porete, Teresa de Ávila. 6/ La Edad Moderna entre diferencia e igualdad: Descartes, Rousseau, Kant, Mary Wollstonecraft. 7/ Filósofos y mujeres en el siglo XIX: Hegel, Marx, Schopenhauer, Kierkegaard, Nietzsche. 8/ El siglo XX, con voz de mujer: Virginia Woolf, Simone

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Esta edición reúne varios de los escritos más relevantesde Johann Georg Hamann: las Memorablesreflexiones socráticas, dos cartas dirigidas aImmanuel Kant, la reseña que hizo Hamann de laCrítica de la razón pura y su escrito Metacríticaacerca del purismo de la razón pura.En ellos comienza a tomar cuerpo uno de los hilosmás fructíferos de crítica e incluso de cuestionamientodel proyecto ilustrado por parte de la filosofíaalemana, que cabe rastrear ?pues sus hitos nosiempre son explícitos? no solo en el romanticismosino también, con un alcance todavía mayor, en elpensamiento de Heidegger y en su muy influyentetraducción hermenéutica.Este hilo se teje alrededor del carácter mediadordel lenguaje, en el que se precipitan los conceptosa espaldas, parcialmente a espaldas, de loshombres.El volumen concluye con un epílogo de JoséLuis Villacañas, en el que analiza el singular ysorprendente hecho de que Hegel consagrar

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Hasta finales del siglo XVIII la música instrumental estaba subordinada a la vocal. Kant afirmaba que la música sin texto era placer más que cultura y Rousseau la desdeñaba puesto que no permitía expresar ideas. Sin embargo, a principios del siglo xix se produjo un cambio profundo: la música puramente instrumental empezó a considerarse un medio de conocimiento y se la valoraba precisamente porque era ajena a las limitaciones del lenguaje. En la música como pensamiento, Mark Evan Bonds analiza el origen de este cambio de mentalidaden los oyentes de finales del siglo XVIII y principios del XIX a partir de testimonios de la época y de una serie de fuentes?filosóficas, literarias, políticas y musicales?que nos descubren qué significó la música sinfónica para sus primeros oyentes. El resultado es una interpretación tan singular como rigurosa de las causas y los efectos de la revolución en la escucha y la recepción musicales.

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How to live a morally decent life in the midst of today's constant, complex choices In a world of often confusing and terrifying global problems, how should we make choices in our everyday lives? Does anything on the individual level really make a difference? In Catastrophe Ethics, Travis Rieder tackles the moral philosophy puzzles that bedevil us. He explores vital ethical concepts from history and today and offers new ways to think about the “right” thing to do when the challenges we face are larger and more complex than ever before.   Alongside a lively tour of traditional moral reasoning from thinkers like Plato, Mill, and Kant, Rieder posits new questions and exercises about the unique conundrums we now face, issues that can seem to transcend old-fashioned philosophical ideals. Should you drink water from a plastic bottle or not? Drive an electric car? When you learn about the horrors of factory farming, should you stop eating mea

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Normative orders emerge and pollinate everywhere. Whether it be with Kant or among conservatives, posts on the internet, in environmental discourses, or in our raising of our children: Norms populate and spread. This book explains how norms are created, why they are adopted, how they can be legitimated, and how they are contested and disappear. Combining twelve contributions from a diverse range of disciplines, the book unites, for the first time, younger scholars from the Research Centre “Normative Orders” at the University of Frankfurt. Even as certainties are questioned, norms are shown to play a central and vital role in regulating our behavior and understandings. Together, these norms form normative orders, with and through which political authority and the distribution of rights and goods are legitimized, in criminal law, educational systems, the territorial state, the discourse on progress, and in the Anthropocene. As Navigating Normative Orders shows, these norms control our personal and political lives in ways we may not even realize.

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In this insightful and controversial book, Rosen takes a new look at the famous "quarrel" that the moderns have with the ancients, analyzing and comparing ancient philosophers and modern Continental and analytical thinkers from Plato, Descartes, and Kant to Fichte, Nietzsche, and Rorty. He urges that we not dismiss the classical heritage but appropriate it, for this appropriation is an indispensable step in the process of legitimizing our historical experience. According to Rosen, the quarrel that is significant is not between ancients and moderns but between philosophy and sophistry, for the continuous attempt of Western civilization to prevent playfulness from degenerating into frivolity constitutes the unity of historical experience. The contemporary crisis of modernity as expressed by catchwords such as post-modernism, antiplatonism, postphilosophy, and deconstruction, could lead to a disintegration of this historical unity. But it also presents an opportunity for rejuvenation, provided that we are capable of the fidelity to the past that is the necessary condition for a future.

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In Thinking After Heidegger, David Wood takes up the challenge posed by Heidegger - that after the end of philosophy we need to learn to think. But what if we read Heidegger with the same respectful irreverence that he brought to reading the Greeks, Kant, Hegel, Husserl and the others? For Wood, it is Derrida's engagements with Heidegger that set the standard here – enacting a repetition through transformation and displacement. But Wood is not content to crown the new king. Instead he sets up a many-sided conversation between Heidegger, Hegel, Adorno, Nietzsche, Blanchot, Kierkegaard, Derrida and others. Derrida and deconstruction are first critically addressed and then drawn into the fundamental project of philosophical renewal, or renewal as philosophy. The book begins by rewriting Heidegger's inaugural lecture, 'What is Metaphysics?' and ends with an extended analysis of the performativity of his extraordinary Beitrage. Thinking after Heidegger will be a valuable text for scholars and students of contemporary philosophy, literature and cultural studies.

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