Search results for ""kant""

Originally published in 1972, The Development of Kant's Ethics is Keith Ward's exceptional analysis of the history of Kant's ideas on ethics and the emergence of Kantian ethics as a mature theory. Through a thorough overview of all of Kant's texts written between 1755 and 1804, Ward puts forth the argument that the critical literature surrounding Kantian ethics has underplayed Kant's concern with the role of happiness in relation to morality and the significance of the tradition of natural law for the development of Kantian ethics. Covering all of Kant's extant works from Nova Dilucidatio to Opus Postumum, Ward traces the progression of Kant's views from his early ideas on Rationalism to Moral Sense Theory and the development of Critical Philosophy, and finally to his later-life writings on the relationship between morality and faith. Through careful analysis of each of Kant's works, Ward details the scientific, philosophical, and theological ideas that influenced Kant—such as the works of Emanuel Swedenborg—and demonstrates the critical role these influences played in the development of Kantian ethics. Offering a rare and extraordinary historical view of some of Kant's most important contributions to philosophy, this is an invaluable resource for scholars engaged in questions on the origins and influences of Kant's work, and for students seeking a thorough understanding of Kant's historical and philosophical contexts.

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What does it mean to oppose AIDS, to be at odds with AIDS? What kind of rupture with history does AIDS represent? How does AIDS and what is said about AIDS relate to gay identity? How does AIDS relate to thinking and acting, particularly deconstructive thinking? The author confronts these questions from a broad philosophical background that ranges from Kant, Nietzsche, Kierkegaard, and Heidegger to contemporary thought concerning gay activism and AIDS research, all brought together in an effort to find a philosophical language capable of doing justice to the singularity of lived experience in the shadow of AIDS. In examining what AIDS reveals about the conditions of existence, García Düttmann develops the idea of the “dis-unity” or “at-odds-ness” of existence, of the “non-belonging” that characterizes the marginalized, outcast, or abandoned, and exposes human existence itself. He analyzes what AIDS reveals about the character of history through two intertwined issues. First, he examines arguments bearing on the epochal significance of AIDS, the idea that AIDS reveals something uniquely characteristic of our time, hence that the epidemic marks a historical caesura. Second, he develops a theory of historical witnessing suggesting that the phenomena of historical event and bearing witness are not at all separate, but instead are co-originary, inhering in the same complex.

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The Philosophy of Art is a highly accessible introduction to current key issues and debates in aesthetics and philosophy of art. Chapters on standard topics are balanced by topics of interest to today's students, including creativity, authenticity, cultural appropriation, and the distinction between popular and fine art. Other topics include emotive expression, pictorial representation, definitional strategies, and artistic value. Presupposing no prior knowledge of philosophy, Theodore Gracyk draws on three decades of teaching experience to provide a balanced and engaging overview, clear explanations, and many thought-provoking examples. All chapters have a strong focus on current debates in the field, yet historical figures are not neglected. Major current theories are set beside key ideas from Plato, Aristotle, Kant, Marx, and Hegel. Chapters conclude with advice on further readings, and there are recommendations of films that will serve as a basis for further reflection and discussion. Key ideas are immediately accompanied by exercises that will test students' reactions and understanding. Many chapters call attention to ideology, prejudices, and common clichés that interfere with clear thinking. Beautifully written and thoroughly comprehensive, The Philosophy of Art is the ideal resource for anyone who wants to explore recent developments in philosophical thinking about the arts. It is also provides the perfect starting point for anyone who wants to reflect on, and challenge, their own assumptions about the nature and value of art.

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Despite all of humanity's failures, futile efforts and wrong turnings in the past, Adorno did not let himself be persuaded that we are doomed to suffer a bleak future for ever. One of the factors that prevented him from identifying a definitive plan for the future course of history was his feelings of solidarity with the victims and losers. As for the future, the course of events was to remain open-ended; instead of finality, he remained committed to a Hölderlin-like openness. This trace of the messianic has what he called the colour of the concrete as opposed to mere abstract possibility. Early in the 1960s Adorno gave four courses of lectures on the road leading to Negative Dialectics, his magnum opus of 1966. The second of these was concerned with the topics of history and freedom. In terms of content, these lectures represented an early version of the chapters in Negative Dialectics devoted to Kant and Hegel. In formal terms, these were improvised lectures that permit us to glimpse a philosophical work in progress. The text published here gives us an overview of all the themes and motifs of Adorno's philosophy of history: the key notion of the domination of nature, his criticism of the existentialist concept of a historicity without history and, finally, his opposition to the traditional idea of truth as something permanent, unchanging and ahistorical.

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This innovative approach to freedom starts from an account of what we mean by describing someone, in a psychological vein, as a free subject. Pettit develops an argument as to what it is that makes someone free in that basic sense; and then goes on to derive the implications of the approach for issues of freedom in political theory. Freedom in the subject is equated with the person's being fit to be held responsible and to be authorized as a partner in interaction. This book is unique among contemporary approaches - although it is true to the spirit of classical writers like Hobbes and Kant - in seeking a theory that applies to psychological issues of free agency and free will as well as to political issues in the theory of the free state and the free constitution. The driving thesis is that it is only by connecting up the different issues of freedom, psychological and political, that we can fully appreciate the nature of the questions involved, and the requirements for their resolution. The book does not not seek a comprehensive reach just for its own sake, but rather for the sake of the illumination it provides. A Theory of Freedom is a ground-breaking volume which will be of wide interest to scholars and students in political philosophy and political science.

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Brilliant and bedraggled, the picaresque Jewish philosopher Solomon Maimon was one of the great thinkers of the eighteenth century. Now the definitive English version of Maimon's remarkable Autobiography, the 1888 translation by J. Clark Murray, is available for the first time in paperback, enhanced with a new introduction by Jewish studies scholar Michael Shapiro. Wry and spirited, shrewd and unrepentant, Maimon alternated between nomadic destitution and intellectual swordplay among the Jewish elite of Berlin. The son of a petty merchant in Polish Lithuania, Maimon was a child Talmud prodigy who became increasingly antagonistic toward the Jewish establishment and receptive toward the secular philosophies of Spinoza, Hume, Leibnitz, and Kant. A perpetual outsider, Maimon observed with an equally sharp eye the excesses of his time and the vicissitudes of his own life. Parallel to his own development as a thinker in the company of Moses Mendelssohn and others, Maimon conveys the physically wretched but spiritually vibrant Polish ghetto, the beginnings of Hasidism (which he denounces as antirationalist), and the world of the wealthy Berlin Jewry who enthusiastically embraced the ideas of the Enlightenment. Combining philosophical discourse with personal anecdotes that shift abruptly from the tragic to the hilarious and back, Maimon's Autobiography indelibly portrays one man's devotion to truth on his own terms regardless of the cost to himself or others.

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In this book, Shlomo Biderman examines the views, outlooks, and attitudes of two distinct cultures: the West and classical India. He turns to a rich and varied collection of primary sources: the Rg Veda, the Upanishads, and texts by the Buddhist philosophers Nagarjuna and Vasubandhu, among others. In studying the West, Biderman considers the Bible and its commentaries, the writings of such philosophers as Plato, Descartes, Berkeley, Kant, and Derrida, and the literature of Kafka, Melville, and Orwell. Additional sources are Mozart's Don Giovanni and seminal films like Ingmar Bergman's Persona. Biderman uses concrete examples from religion and literature to illustrate the formal aspects of the philosophical problems of transcendence, language, selfhood, and the external world and then demonstrates their plausibility in actual situations. Though his method of analysis is comparative, Biderman does not adopt the disinterested stance of an "ideal" spectator. Rather, Biderman approaches ancient Indian thought and culture from a Western philosophical standpoint to uncover cultural presuppositions that can be difficult to expose from within the culture in question. The result is a fascinating landmark in the study of Indian and Western thought. Through his comparative prism, Biderman explores the most basic ideas underlying human culture, and his investigation not only sheds light on India's philosophical traditions but also facilitates a deeper understanding of our own.

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A philosophical exploration of what capitalistic societies truly mean for the individual. A short vade mecum for unrepentant materialism, The Idea of World collects three essays by Italian philosopher Paulo Virno that are intricately wrapped around one another. The first essay, "Mundanity," tries to clarify what the term "world," as referred to as the perceptual and historical context of our existence, means-both with and against Kant and Wittgenstein. How should we understand expressions such as "worldly people," "the course of the world," or "getting by in this world"? The second, "Virtuosity and Revolution," is a minor political treatise. Virno puts forward a set of concepts capable of confronting the magnetic storm that has knocked out the compasses that every reflection on the public sphere has relied on since the seventeenth century. The third, "The Use of Life", is the shorthand delineation of a research program on the notion of use. What exactly are we doing when we use a hammer, a time span, or an ironic sentence? And, above all, what does the use of the self-of one's own life, which lies at the basis of all uses-amount to in human existence? Presenting his ideas in three distinct vignettes, Virno examines how the philosophy of language, anthropology, and political theory are inextricably linked.

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The Sea as Mirror traces the pressing and repressed material and symbolic presence of the Mediterranean Sea and the Atlantic Ocean from Plato to Heidegger. To do so, Wu Yi employs the maritime as a lens to understand the drive of philosophy as both a response to and moment within the impetus of Western colonization. Yi examines how philosophy has again and again constructed itself as a genre in opposition to the movement of deterritorialization and fluidity of mimesis. She does so via the method (meta, “after” + hodos, “way, journey”) of a series of essayings (in the original sense of trial, measure, attempt) across a geopolitical topography of discourses. These include philosophical texts drawn from a constellation of historical topoi at the critical moments of their encounter with the maritime: Plato and Euripedes’s work from fifth-century Athens; Augustus and Plautus’s writings from republican and early imperial Rome; Shakespeare’s creations from Elizabethan England; Kant and Rousseau’s texts from enlightenment continental Europe; and the thinking of Husserl and Heidegger from interwar Germany of the twentieth century. For each historical topos, Yi juxtaposes different representations of and responses to the maritime through the reading of a philosophical text vis-à-vis the reading of a literary text. In so doing, she lays bare the deep political and moral ambiguity attributed to the ocean in Western philosophical and literary imaginaries.

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A lyrical travelogue charting Tomas Espedal’s journeys to and ruminations around the world, from his native Norway to Istanbul and beyond. “Why travel?” asks Tomas Espedal in Tramp, “Why not just stay at home, in your room, in your house, in the place you like better than any other, your own place. The familiar house, the requisite rooms in which we have gathered the things we need, a good bed, a desk, a whole pile of books. The windows giving on to the sea and the garden with its apple trees and holly hedge, a beautiful garden, growing wild.” The first step in any trip or journey is always a footstep—the brave or curious act of putting one foot in front of the other and stepping out of the house onto the sidewalk below. Here, Espedal contemplates what this ambulatory mode of travel has meant for great artists and thinkers, including Rousseau, Kant, Hazlitt, Thoreau, Rimbaud, Whitman, Giacometti, and Robert Louis Stevenson. In the process, he confronts his own inability to write from a fixed abode and his refusal to banish the temptation to become permanently itinerant. Lyrical and rebellious, immediate and sensuous, Tramp conveys Espedal’s own need to explore on foot—in places as diverse as Wales and Turkey—and offers us the excitement and adventure of being a companion on his fascinating and intriguing travels.

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The work of French Philosopher Luce Irigaray has exerted a profound influence on feminist thinking of recent decades and provides a far-reaching challenge to western philosophy's entrenched patriarchal norms. This book guides the reader through Irigaray's critical and creative transformation of western thought. Through detailed analysis of her most important text, Speculum of the Other Woman, Rachel Jones carefully examines Irigaray's transformative readings of such icons of the western tradition as Plato, Descartes, Kant and Hegel. She shows that these readings underpin Irigaray's claim that western philosophy has been dependent on the forgetting of both sexual difference and of our singular beginnings in birth. In response, Irigaray seeks to recover a positive account of sexual difference which would release woman from her traditional position as the 'other' of the subject and allow her to speak as a subject in her own right. In a sensitive reading of Irigaray's work, Jones shows why this distinctively feminist project necessarily involves the transformation of the fundamental terms of western metaphysics. By foregrounding Irigaray's approach to questions of otherness and alterity, she concludes that, for Irigaray, cultivating an ethics of sexuate difference is the condition of ethical relations in general. Lucidly and persuasively written, this book will be an invaluable resource for students and scholars seeking to understand Irigaray's original contribution to philosophical and feminist thought.

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This is a new translation, with running commentary, of what is perhaps the most important short piece of Hegel's writing. The Preface to Hegel's first major work, the Phenomenology of Spirit, lays the groundwork for all his other writing by explaining what is most innovative about Hegel's philosophy. This new translation combines readability with maximum precision, breaking Hegel's long sentences and simplifying their often complex structure. At the same time, it is more faithful to the original than any previous translation. The heart of the book is the detailed commentary, supported by an introductory essay. Together they offer a lucid and elegant explanation of the text and elucidate difficult issues in Hegel, making his claims and intentions intelligible to the beginner while offering interesting and original insights to the scholar and advanced student. The commentary often goes beyond the particular phrase in the text to provide systematic context and explain related topics in Hegel and his predecessors (including Kant, Spinoza, and Aristotle, as well as Fichte, Schelling, Holderlin, and others). The commentator refrains from playing down (as many interpreters do today) those aspects of Hegel's thought that are less acceptable in our time, and abstains from mixing his own philosophical preferences with his reading of Hegel's text. His approach is faithful to the historical Hegel while reconstructing Hegel's ideas within their own context.

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Since 9/11, American foreign policy has been guided by grand ideas like tyranny, democracy, and freedom. And yet the course of events has played havoc with the cherished assumptions of hawks and doves alike. The geo-civil war afflicting the Muslim world from Lebanon through Iraq and Afghanistan to Pakistan confronts the West with the need to articulate anew what its political ideas and ideals actually are. In The Cultural Contradictions of Democracy, John Brenkman dissects the rhetoric that has corrupted today's political discourse and abused the idea of freedom and democracy in foreign affairs. Looking back to the original assumptions and contradictions that animate democratic thought, he attempts to resuscitate the language of liberty and give political debate a fresh basis amid the present global turmoil. The Cultural Contradictions of Democracy picks apart the intellectual design and messianic ambitions of the neoconservative American foreign policy articulated by figures such as Robert Kagan and Paul Berman; it casts the same critical eye on a wide range of liberal and leftist thinkers, including Noam Chomsky and Jurgen Habermas, and probes the severe crisis that afflicts progressive political thought. Brenkman draws on the contrary visions of Hobbes, Kant, Max Weber, Hannah Arendt, and Isaiah Berlin in order to disclose the new contours of conflict in the age of geo-civil war, and to illuminate the challenges and risks of contemporary democracy.

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A New York Times Book Review Editors’ ChoiceIn 1858, challenger Abraham Lincoln debated incumbent Stephen Douglas seven times in the race for a U.S. Senate seat from Illinois. More was at stake than slavery in those debates. In Lincoln’s Tragic Pragmatism, John Burt contends that the very legitimacy of democratic governance was on the line. In a United States stubbornly divided over ethical issues, the overarching question posed by the Lincoln-Douglas debates has not lost its urgency: Can a liberal political system be used to mediate moral disputes? And if it cannot, is violence inevitable?“John Burt has written a work that every serious student of Lincoln will have to read...Burt refracts Lincoln through the philosophy of Kant, Rawls and contemporary liberal political theory. His is very much a Lincoln for our time.”—Steven B. Smith, New York Times Book Review“I'm making space on my overstuffed shelves for Lincoln’s Tragic Pragmatism. This is a book I expect to be picking up and thumbing through for years to come.”—Jim Cullen, History News Network“Burt treats the [Lincoln-Douglas] debates as being far more significant than an election contest between two candidates. The debates represent profound statements of political philosophy and speak to the continuing challenges the U.S. faces in resolving divisive moral conflicts.”—E. C. Sands, Choice

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Since Socrates and his circle first tried to frame the Just City in words, discussion of a perfect communal life--a life of justice, reflection, and mutual respect--has had to come to terms with the distance between that idea and reality. Measuring this distance step by practical step is the philosophical project that Stanley Cavell has pursued on his exploratory path. Situated at the intersection of two of his longstanding interests--Emersonian philosophy and the Hollywood comedy of remarriage--Cavell's new work marks a significant advance in this project. The book--which presents a course of lectures Cavell presented several times toward the end of his teaching career at Harvard--links masterpieces of moral philosophy and classic Hollywood comedies to fashion a new way of looking at our lives and learning to live with ourselves.This book offers philosophy in the key of life. Beginning with a rereading of Emerson's "Self-Reliance," Cavell traces the idea of perfectionism through works by Plato, Aristotle, Locke, Kant, Mill, Nietzsche, and Rawls, and by such artists as Henry James, George Bernard Shaw, and Shakespeare. Cities of Words shows that this ever-evolving idea, brought to dramatic life in movies such as It Happened One Night, The Awful Truth, The Philadelphia Story, and The Lady Eve, has the power to reorient the perception of Western philosophy.

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A gripping account of the philosophers who supported Hitler's rise to power and those whose lives were wrecked by his regime Hitler had a dream to rule the world, not only with the gun but also with his mind. He saw himself as a "philosopher-leader" and astonishingly gained the support of many intellectuals of his time. In this compelling book, Yvonne Sherratt explores Hitler's relationship with philosophers and uncovers cruelty, ambition, violence, and betrayal where least expected—at the heart of Germany's ivory tower.Sherratt investigates international archives, discovering evidence back to the 1920s of Hitler's vulgarization of noble thinkers of the past, including Kant, Nietzsche, and Darwin. She reveals how philosophers of the 1930s eagerly collaborated to lend the Nazi regime a cloak of respectability: Martin Heidegger, Carl Schmitt, and a host of others. And while these eminent men sanctioned slaughter, Semitic thinkers like Walter Benjamin and opponents like Kurt Huber were hunted down or murdered. Many others, such as Theodor Adorno and Hannah Arendt, were forced to flee as refugees. The book portrays their fates, to be dispersed across the world as the historic edifice of Jewish-German culture was destroyed by Hitler.Sherratt not only confronts the past; she also tracks down chilling evidence of continuing Nazi sympathy in Western Universities today.

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Gregory Heyworth’s Desiring Bodies considers the physical body and its relationship to poetic and corporate bodies in the Middle Ages and Renaissance. Beginning in the odd contest between body and form in the first sentence of Ovid’s protean Metamorphoses, Heyworth identifies these concepts as structuring principles of civic and poetic unity and pursues their consequences as refracted through a series of romances, some typical of the genre, some problematically so. Bodies, in Ovidian romance, are the objects of human desire to possess, to recover, to form, or to violate. Part 1 examines this desire as both a literal and socio-political phenomenon through readings of Marie de France’s Lais, Chrétien de Troyes’ Cligès and Perceval, and Chaucer’s Canterbury Tales, texts variously expressing social, economic, and political culture in romance. In part 2, Heyworth is concerned with missing or absent bodies in Petrarch’s Rime sparse, Shakespeare’s Romeo and Juliet, and Milton’s Paradise Lost and the generic rupture they cause in lyric, tragedy, and epic. Throughout, Heyworth draws on social theorists such as Kant, Weber, Simmel, and Elias to explore the connection between social and literary form. The first comparative, diachronic study of romance form in many years, Desiring Bodies is a persuasive and important cultural history that demonstrates Ovid’s pervasive influence not only on the poetics but on the politics of the medieval and early modern Western tradition.

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The photographer and reformer Jacob Riis once wrote, "I have seen an armful of daisies keep the peace of a block better than a policeman and his club." Riis was not alone in his belief that beauty could tame urban chaos, but are aesthetic experiences always a social good? Could aesthetics also inspire violent crime, working-class unrest, and racial murder? To answer these questions, Russ Castronovo turns to those who debated claims that art could democratize culture - civic reformers, anarchists, novelists, civil rights activists, and college professors - to reveal that beauty provides unexpected occasions for radical, even revolutionary, political thinking. "Beautiful Democracy" explores the intersection of beauty and violence by examining university lectures and course materials on aesthetics from a century ago along with riots, acts of domestic terrorism, magic lantern exhibitions, and other public spectacles. Philosophical aesthetics, realist novels, urban photography, and black periodicals, Castronovo argues, inspired and instigated all sorts of collective social endeavors, from the progressive nature of tenement reform to the horrors of lynching. Discussing Jane Addams, W. E. B. Du Bois, Charlie Chaplin, William Dean Howells, and Riis as aesthetic theorists in the company of Kant and Schiller, "Beautiful Democracy" ultimately suggests that the distance separating academic thinking and popular wisdom about social transformation is narrower than we generally suppose.

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The photographer and reformer Jacob Riis once wrote, "I have seen an armful of daisies keep the peace of a block better than a policeman and his club." Riis was not alone in his belief that beauty could tame urban chaos, but are aesthetic experiences always a social good? Could aesthetics also inspire violent crime, working-class unrest, and racial murder? To answer these questions, Russ Castronovo turns to those who debated claims that art could democratize culture - civic reformers, anarchists, novelists, civil rights activists, and college professors - to reveal that beauty provides unexpected occasions for radical, even revolutionary, political thinking. "Beautiful Democracy" explores the intersection of beauty and violence by examining university lectures and course materials on aesthetics from a century ago along with riots, acts of domestic terrorism, magic lantern exhibitions, and other public spectacles. Philosophical aesthetics, realist novels, urban photography, and black periodicals, Castronovo argues, inspired and instigated all sorts of collective social endeavors, from the progressive nature of tenement reform to the horrors of lynching. Discussing Jane Addams, W. E. B. Du Bois, Charlie Chaplin, William Dean Howells, and Riis as aesthetic theorists in the company of Kant and Schiller, "Beautiful Democracy" ultimately suggests that the distance separating academic thinking and popular wisdom about social transformation is narrower than we generally suppose.

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The Philosophy of Art is a highly accessible introduction to current key issues and debates in aesthetics and philosophy of art. Chapters on standard topics are balanced by topics of interest to today's students, including creativity, authenticity, cultural appropriation, and the distinction between popular and fine art. Other topics include emotive expression, pictorial representation, definitional strategies, and artistic value. Presupposing no prior knowledge of philosophy, Theodore Gracyk draws on three decades of teaching experience to provide a balanced and engaging overview, clear explanations, and many thought-provoking examples. All chapters have a strong focus on current debates in the field, yet historical figures are not neglected. Major current theories are set beside key ideas from Plato, Aristotle, Kant, Marx, and Hegel. Chapters conclude with advice on further readings, and there are recommendations of films that will serve as a basis for further reflection and discussion. Key ideas are immediately accompanied by exercises that will test students' reactions and understanding. Many chapters call attention to ideology, prejudices, and common clichés that interfere with clear thinking. Beautifully written and thoroughly comprehensive, The Philosophy of Art is the ideal resource for anyone who wants to explore recent developments in philosophical thinking about the arts. It is also provides the perfect starting point for anyone who wants to reflect on, and challenge, their own assumptions about the nature and value of art.

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'The best single-volume study of the Enlightenment that we have' Literary ReviewThe Enlightenment is one of the formative periods of Western history, yet more than 300 years after it began, it remains controversial. It is often seen as the fountainhead of modern values such as human rights, religious toleration, freedom of thought, scientific thought as an exemplary form of reasoning, and rationality and evidence-based argument. Others accuse the Enlightenment of putting forward a scientific rationality which ignores the complexity and variety of human beings, propagates shallow atheism, and aims to subjugate nature to so-called technical progress.Answering the question 'what is Enlightenment?' Kant famously urged men and women above all to 'have the courage to use your own understanding'. Robertson shows how the thinkers of the Enlightenment did just that, seeking a rounded understanding of humanity in which reason was balanced with emotion and sensibility. His book goes behind the controversies about the Enlightenment to return to its original texts and to show that above all it sought to increase human happiness in this world by promoting scientific inquiry and reasoned argument. His book overturns many received opinions - for example, that enlightenment necessarily implied hostility to religion (though it did challenge the authority traditionally assumed by the Churches). It is a master-class in 'big picture' history, about one of the foundational epochs of modern times.

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Questions surrounding the genesis, development, and viability of modern academic theology have drawn renewed and heightened interest in recent years. Over the past decade, an increasing number of detailed studies have inquired into the emergence of scientific theology ( wissenschaftliche Theologie ) in the nineteenth century and its uneasy relationship with the shifting intellectual culture of the modern research university. This volume presents a unique contribution to this developing conversation, offering a focused treatment of the many-sided debate surrounding the tasks and limitations of historical and critical theology as it develops in the modern German university during the nineteenth and early twentieth centuries.The fifteen chapters of the volume examine the challenges of the historical study of theology and the contested concept of scientific theology in the writings of foundational figures such as Kant, Schleiermacher, Baur, Ritschl, Harnack, Troeltsch, Barth, and Bonhoeffer. Yet it also attends to ongoing debates concerning the relationship between supernatural revelation and empirical-historical research, the rise and fall of historicism in theology, the competing locales of church and university, the appropriation of historical methods within Protestant and Catholic theological faculties, and the place and function of theology in the increasingly specialized modern research university. As the essays demonstrate, the implications of this conversation continue to resound in contemporary discussions of the place of the study of theology and religion in the modern university.

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Mynona’s self-styled “grotesques” inhabit an uncertain ground between fairy tale, fetishism and philosophy, satirizing everything from nationalism to philanthropy First published in German in 1916, Black–White–Red collects six bizarre tales by the “laughing philosopher” Salomo Friedlaender, who wrote his literary work under the pseudonym Mynona (the reversed German word for “anonymous”). In this collection, we encounter a tongue-in-cheek showdown between Goethe and Newton, whose theories of color clash in the form of a nationalistic flag; another story presents the inventor of the tactilestylus setting out to capture the residual sound waves of Goethe speaking in his study through a mechanical recreation of his vocal apparatus, with its amplification set to infinite. In “The Magic Egg,” one of Mynona’s most emblematic and curious tales, a man encounters an enormous bisecting mechanical egg in the middle of the desert that houses a mummy and a possible pathway to utopia on Earth. Mynona, aka Salomo Friedlaender (1871–1946), was a perfectly functioning split personality: a serious philosopher by day (author of Friedrich Nietzsche: An Intellectual Biography and Kant for Kids) and a literary absurdist by night, who composed black humored tales he called “grotesques.” He inhabited the margins of German Expressionism and Dada, and his friends and fans included Martin Buber, Walter Benjamin and Karl Kraus.

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This is the coronal plane that governs the weavings of remembrance and anticipation, recollections of the past and expectations of the future. Chevalier shows that while brain and sign processing caters to events that succeed in attracting our attention, it also provides means to produce silence where unawareness is called for. Some inattention to things that are no longer or not yet is a requirement of the plotting of signs of hope and apprehension folding and unfolding in narrative time. The end result is a complex calculus of recollection, anticipation, and hope combined with traces of deferment, forgetfulness, and fear. This intricate "time-machine" built into language and the brain governs the "working memory system, an active memory operating by necessity in the present tense. Chevalier explores these issues in light of what philosophers such as St. Augustine, Kant, Heidegger, and Levi-Strauss have said about memory and the nature of time. Arguing against all static and apocalyptic conceptions of time, Chevalier applies his own blending of "neurosemiotics" and Ricoeurian hermeneutics to the interpretive analysis of narrative plots ranging from a cat drawn by a child to intriguing speculations on the hot and the cold in Mexican Nahua agriculture. The 3-D Mind 3 also looks at prophecies of demonic scorpions in the Book of Revelation, and signs of the End heralded by the tragedy of Ground Zero.

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People have always been xenophobic, but an explicit philosophical and scientific view of human racial difference only began to emerge during the modern period. Why and how did this happen? Surveying a range of philosophical and natural-scientific texts, dating from the Spanish Renaissance to the German Enlightenment, Nature, Human Nature, and Human Difference charts the evolution of the modern concept of race and shows that natural philosophy, particularly efforts to taxonomize and to order nature, played a crucial role. Smith demonstrates how the denial of moral equality between Europeans and non-Europeans resulted from converging philosophical and scientific developments, including a declining belief in human nature's universality and the rise of biological classification. The racial typing of human beings grew from the need to understand humanity within an all-encompassing system of nature, alongside plants, minerals, primates, and other animals. While racial difference as seen through science did not arise in order to justify the enslavement of people, it became a rationalization and buttress for the practices of trans-Atlantic slavery. From the work of Francois Bernier to G. W. Leibniz, Immanuel Kant, and others, Smith delves into philosophy's part in the legacy and damages of modern racism. With a broad narrative stretching over two centuries, Nature, Human Nature, and Human Difference takes a critical historical look at how the racial categories that we divide ourselves into came into being.

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A sophisticated, original introduction to the philosophy of mathematics from one of its leading contemporary scholars Mathematics is one of humanity's most successful yet puzzling endeavors. It is a model of precision and objectivity, but appears distinct from the empirical sciences because it seems to deliver nonexperiential knowledge of a nonphysical reality of numbers, sets, and functions. How can these two aspects of mathematics be reconciled? This concise book provides a systematic yet accessible introduction to the field that is trying to answer that question: the philosophy of mathematics. Written by Oystein Linnebo, one of the world's leading scholars on the subject, the book introduces all of the classical approaches to the field, including logicism, formalism, intuitionism, empiricism, and structuralism. It also contains accessible introductions to some more specialized issues, such as mathematical intuition, potential infinity, the iterative conception of sets, and the search for new mathematical axioms. The groundbreaking work of German mathematician and philosopher Gottlob Frege, one of the founders of analytic philosophy, figures prominently throughout the book. Other important thinkers whose work is introduced and discussed include Immanuel Kant, John Stuart Mill, David Hilbert, Kurt Godel, W. V. Quine, Paul Benacerraf, and Hartry H. Field. Sophisticated but clear and approachable, this is an essential introduction for all students and teachers of philosophy, as well as mathematicians and others who want to understand the foundations of mathematics.

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In recent years, Roman political thought has attracted increased attention as intellectual historians and political theorists have explored the influence of the Roman republic on major thinkers from the Renaissance to the Enlightenment. Held up as a "third way" between liberalism and communitarianism, neo-Roman republicanism promises useful, persuasive accounts of civic virtue, justice, civility, and the ties that bind citizens. But republican revivalists, embedded in modern liberal, democratic, and constitutional concerns, almost never engage closely with Roman texts. The Life of Roman Republicanism takes up that challenge. With an original combination of close reading and political theory, Joy Connolly argues that Cicero, Sallust, and Horace inspire fresh thinking about central concerns of contemporary political thought and action. These include the role of conflict in the political community, especially as it emerges from class differences; the necessity of recognition for an equal and just society; the corporeal and passionate aspects of civic experience; citizens' interdependence on one another for senses of selfhood; and the uses and dangers of self-sovereignty and fantasy. Putting classicists and political theorists in dialogue, the book also addresses a range of modern thinkers, including Kant, Hannah Arendt, Stanley Cavell, and Philip Pettit. Together, Connolly's readings construct a new civic ethos of advocacy, self-criticism, embodied awareness, imagination, and irony.

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This book explores how writers adhered to, played with, and subverted the formulaic precepts of educational transformation in the German Democratic Republic. Perhaps never before has a state emphasized education to citizenship more than in the new nation founded in 1949 as the German Democratic Republic. For forty years, educational and cultural policy played a pivotal role in effortsto build and sustain a socialist state on German soil. Party and state held teachers and writers responsible for demonstrating the superiority of socialism, infusing pupils and readers with a commitment to the emerging state, andproviding persuasive role models of der neue Mensch each was challenged to become. Utilizing an innovative triangular framework, this book demonstrates how mentor-protegé(e) rubrics, traditionally associated with the socialist Bildungsroman, came to characterize text-external and text-internal relations within diverse narrative forms. Thus, leading writers such as Hermann Kant, Christa Wolf, Brigitte Reimann, and Christoph Hein played with the genre's patterns of transformation as they engaged with the intellectual, societal, and aesthetic dilemmas of GDR life. This book shows that understanding representations of educational transformation in GDR literature, a topic largely overlooked by critics, is central to an aesthetic appreciation of that literature more broadly.

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Philosophy and rhetoric are both old enemies and old friends. In The Rhetorical Sense of Philosophy, Donald Phillip Verene sets out to shift our understanding of the relationship between philosophy and rhetoric from that of separation to one of close association. He outlines how ancient rhetors focused on the impact of language regardless of truth, ancient philosophers utilized language to test truth; and ultimately, this separation of right reasoning from rhetoric has remained intact throughout history. It is time, Verene argues, to reassess this ancient and misunderstood relationship. Verene traces his argument utilizing the writing of ancient and modern authors from Plato and Aristotle to Descartes and Kant; he also explores the quarrel between philosophy and poetry, as well as the nature of speculative philosophy. Verene's argument culminates in a unique analysis of the frontispiece as a rhetorical device in the works of Hobbes, Vico, and Rousseau. Verene bridges the stubborn gap between these two fields, arguing that rhetorical speech both brings philosophical speech into existence and allows it to endure and be understood. The Rhetorical Sense of Philosophy depicts the inevitable intersection between philosophy and rhetoric, powerfully illuminating how a rhetorical sense of philosophy is an attitude of mind that does not separate philosophy from its own use of language.

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Albert Rothenberg, a psychiatrist, and Carl R. Hausman, a philosopher, have prepared a truly comprehensive interdisciplinary book of readings on creativity. This group of selections from the works of writers in psychiatry, philosophy, psychology, psychoanalysis, and education brings together, for the first time, major theoretical works, outstanding empirical findings, and discussions of the definition and nature of creativity.The organization of The Creativity Question is unique: it illustrates the various approaches and basic assumptions underlying studies of creativity throughout the course of history up to the present time. The main body of selections appears under the categories of descriptions, attempts at explanation, and alternate approaches. As specific orientations to creativity can be traced to particular initiating thinkers and investigators, there is a special chapter on seminal accounts containing selections from the works of Plato, Aristotle, Kant, Galton, and Freud. Another chapter includes recent illustrations of special types of exploratory trends: creativity of women, brain research, synectics, extrasensory perception, behaviorism, and creativity computer programming. This organization highlights the tension between strictly scientific accounts and alternative approaches offering new ways of understanding. The editors have provided for the books as a whole and for each chapter explanation and discussion of the basic issues raised by the various approaches to creativity.

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This book introduces the moral philosophy of Immanuel Kant—in particular, the concepts of autonomy, dignity, and character—to economic theory, explaining the importance of integrating these two streams of intellectual thought. Mainstream economics is rooted in classical utilitarianism, recommending that decision makers choose the options that are expected to generate the largest net benefits. For individuals, the standard economic model fails to incorporate the role of principles in decision-making, and also denies the possibility of true choice, which can be independent of preferences and principles altogether. For policymakers, standard decision-making frameworks recommend tradeoffs that are beneficial in terms of material goods or wealth, but may be morally questionable from a more person-centered perspective. Integrating Kantian ethics affects economics in three important ways. This integration allows for a more complete understanding of human choice, incorporating not just preferences and constraints, but also principles and strength of will or character. It demonstrates the broader impact of welfare economics, which generates policies that affect not only persons' well-being, but also their dignity and autonomy. Finally, it reconciles the traditional, individualist stance in economic models of choice with the social responsibility emphasized by many systems of philosophical ethics and heterodox schools of economics.

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In summer 1960, Adorno gave the first of a series of lectures devoted to the relation between sociology and philosophy. One of his central concerns was to dispel the notion, erroneous in his view, that these were two incompatible disciplines, radically opposed in their methods and aims, a notion that was shared by many. While some sociologists were inclined to dismiss philosophy as obsolete and incapable of dealing with the pressing social problems of our time, many philosophers, influenced by Kant, believed that philosophical reflection must remain 'pure', investigating the constitution of knowledge and experience without reference to any real or material factors. By focusing on the problem of truth, Adorno seeks to show that philosophy and sociology share much more in common than many of their practitioners are inclined to assume. Drawing on intellectual history, Adorno demonstrates the connection between truth and social context, arguing that there is no truth that cannot be manipulated by ideology and no theorem that can be wholly detached from social and historical considerations. This systematic account on the interconnectedness of philosophy and sociology makes these lectures a timeless reflection on the nature of these disciplines and an excellent introduction to critical theory, the sociological content of which is here outlined in detail by Adorno for the first time.

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This book is a comprehensive introduction to the history of political thought, tracing the development of arguments and controversies from ancient Greece, through different forms of community, state and empire, to today's global concerns. Bruce Haddock highlights the bewildering variety of contexts that have framed political thinking, yet also displays structural features that have proved to be remarkably stable over time. An important theme in the book is the need to see political philosophy, even in its most abstract formulations, as a response to historically contingent circumstances, without limiting its relevance to those circumstances. The emphasis throughout is on political thinking as a response to hard choices. Major thinkers covered include Plato, Aristotle, Augustine, Aquinas, Machiavelli, Grotius, Locke, Spinoza, Montesquieu, Hume, Kant, Rousseau, Burke, Hegel, Marx, Mill, Lenin, Schmitt, Nietzsche, Foucault, Oakeshott and Rawls. The book treats political philosophy and theory as a tentative engagement with a fractured and controversial past. Yet political thinking remains the exercise of a burden of a responsibility that is inescapable for us. Haddock introduces a history that continues to shape our understanding of ourselves as political and historical creatures. A History of Political Thought will be of interest to students and scholars of politics, history and philosophy.

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In recent years, Roman political thought has attracted increased attention as intellectual historians and political theorists have explored the influence of the Roman republic on major thinkers from the Renaissance to the Enlightenment. Held up as a "third way" between liberalism and communitarianism, neo-Roman republicanism promises useful, persuasive accounts of civic virtue, justice, civility, and the ties that bind citizens. But republican revivalists, embedded in modern liberal, democratic, and constitutional concerns, almost never engage closely with Roman texts. The Life of Roman Republicanism takes up that challenge. With an original combination of close reading and political theory, Joy Connolly argues that Cicero, Sallust, and Horace inspire fresh thinking about central concerns of contemporary political thought and action. These include the role of conflict in the political community, especially as it emerges from class differences; the necessity of recognition for an equal and just society; the corporeal and passionate aspects of civic experience; citizens' interdependence on one another for senses of selfhood; and the uses and dangers of self-sovereignty and fantasy. Putting classicists and political theorists in dialogue, the book also addresses a range of modern thinkers, including Kant, Hannah Arendt, Stanley Cavell, and Philip Pettit. Together, Connolly's readings construct a new civic ethos of advocacy, self-criticism, embodied awareness, imagination, and irony.

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The topic of this book is self-consciousness, which is a kind of knowledge, namely knowledge of oneself as oneself, or self-knowledge. Sebastian Rödl's thesis is that self-knowledge is not empirical; it does not spring from sensory affection. Rather, self-knowledge is knowledge from spontaneity; its object and its source are the subject's own activity, in the primary instance its acts of thinking, both theoretical and practical thinking, belief and action.The chapters of this book cover action and belief, freedom and reason, receptive knowledge and the second person. Each of these topics deserves its own book. And yet they would all be books on self-consciousness, for self-consciousness is the principle of their respective subject matters. Contemporary theories have been badly served by failing to acknowledge this. Taking the full measure of this insight requires a major conceptual reorientation in action theory, the philosophy of mind, and epistemology, which is begun in this book. As it can be said to be the principal thought animating Kant and his Idealist successors that self-consciousness occupies this central position, the book can be read as an attempt to recover and rejuvenate the achievement of the German Idealist tradition.

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Accelerating seismic activity in late Meiji Japan climaxed in the legendary Great Nobi Earthquake of 1891, which rocked the main island from Tokyo to Osaka, killing thousands. Ironically, the earthquake brought down many 'modern' structures built on the advice of foreign architects and engineers, while leaving certain traditional, wooden ones standing. This book, the first English-language history of modern Japanese earthquakes and earthquake science, considers the cultural and political ramifications of this and other catastrophic events on Japan's relationship with the West, with modern science, and with itself. Gregory Clancey argues that seismicity was both the Achilles' heel of Japan's nation-building project - revealing the state's western-style infrastructure to be surprisingly fragile - and a new focus for nativizing discourses which credited traditional Japanese architecture with unique abilities to ride out seismic waves. Tracing his subject from the Meiji Restoration to the Great Kant Earthquake of 1923 (which destroyed Tokyo), Clancey shows earthquakes to have been a continual though mercurial agent in Japan's self-fashioning; a catastrophic undercurrent to Japanese modernity. This innovative and absorbing study not only moves earthquakes nearer the center of modern Japan change - both materially and symbolically - but shows how fundamentally Japan shaped the global art, science, and culture of natural disaster.

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East Prussia is no longer on any map, though it was once a thriving land, famously military, deeply forested, artistically fertile, and the birthplace of Immanuel Kant. As the scene of Stalin’s ‘terrible revenge’ it came to embody the turbulence of the twentieth century, was carved up between Poland and the USSR after World War II – and passed abruptly into history. Embarking on a remarkable journey through landscape and memory, Max Egremont has woven the stories of ghosts and survivors into an evocative and deeply moving meditation on identity and the passing of time. ‘East Prussia’s successful evocation demands both the mind of a poet who can delineate the scale of human loss, and the imagination of an historian who knows how to count the cost. Forgotten Land, a work of consummate artistry, blends both capacities to rare effect’ Spectator ‘Changing frontiers, blurred racial identities, shifting allegiances and the mass movement of people – this a story for our time’ New Statesman ‘Illuminating. A literary map to a beguiling hidden enclave of Europe’ Metro ‘Egremont’s compelling tale exploits his boundless intellectual curiosity, mastery of German and eye for whimsy as well as tragedy. The book’s canvas is remarkable. Fascinating reading’ Max Hastings, Sunday Times

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In this passionate and searching book, Anthony Kronman offers a third way—beyond atheism and religion—to the God of the modern world “An astonishing, . . . epically ambitious book. . . . An intellectual adventure story based on the notion that ideas drive history, and that to dedicate yourself to them is to live a bigger, more intense life.”—David Brooks, New York Times We live in an age of disenchantment. The number of self-professed “atheists” continues to grow. Yet many still feel an intense spiritual longing for a connection to what Aristotle called the “eternal and divine.” For those who do, but demand a God that is compatible with their modern ideals, a new theology is required. This is what Anthony Kronman offers here, in a book that leads its readers away from the inscrutable Creator of the Abrahamic religions toward a God whose inexhaustible and everlasting presence is that of the world itself. Kronman defends an ancient conception of God, deepened and transformed by Christian belief—the born-again paganism on which modern science, art, and politics all vitally depend. Brilliantly surveying centuries of Western thought—from Plato to Augustine, Aquinas, and Kant, from Spinoza to Nietzsche, Darwin, and Freud—Kronman recovers and reclaims the God we need today.

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Ask just about any humanist, and you will hear that the humanities are in a crisis. Facing utilitarian approaches to education, the corporatization of the university, plummeting enrollments, budget cuts, and political critiques from right, left, and center, humanists find themselves on the defensive. Eric Hayot argues that it is time to make a positive case for what the humanities are and what they can become.Hayot challenges scholars and students in the humanities to rethink and reconsider the work they do. Examining the origins of the humanist ethos in nineteenth-century Germany and tracing its philosophical roots back to Immanuel Kant, Hayot returns to the history of justifications for the humanities in order to build the groundwork for their future development. He develops the concept of “humanist reason” to understand the nature of humanist intellectual work and lays out a series of principles that undergird this core idea. Together, they constitute a provocative intellectual and practical program for a new way of thinking about the humanities, humanist thought, and their role in the university and beyond. Rather than appealing to familiar ethical or moral rationales for the importance of the humanities, Humanist Reason lays out a new vision that moves beyond traditional disciplines to demonstrate what the humanities can tell us about our world.

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For more than 250 years, Charles de Brosses's term "fetishism" has exerted great influence over our most ambitious thinkers. Used as an alternative to "magic" but nonetheless expressing the material force of magical thought, de Brosses's term has proved indispensable to thinkers as diverse as Kant, Hegel, Marx, Freud, Lacan, Baudrillard, and Derrida. With this book, Daniel H. Leonard offers the first fully annotated English translation of the text that started it all: On the Worship of Fetish Gods, and Rosalind C. Morris offers incisive commentary that helps modern readers better understand it and its legacy. The product of de Brosses's autodidactic curiosity and idiosyncratic theories of language, On the Worship of Fetish Gods is an enigmatic text that is often difficult for contemporary audiences to assess. In a thorough introduction to the text, Leonard situates de Brosses's work within the cultural and intellectual milieu of his time. Then, Morris traces the concept of fetishism through its extraordinary permutations as it was picked up and transformed by the fields of philosophy, comparative religion, political economy, psychoanalysis, and anthropology. Ultimately, she breaks new ground, moving into and beyond recent studies by thinkers such as William Pietz, Hartmut Bohme, Alfonso Iacono through illuminating, new discussions on topics ranging from translation issues to Africanity to new materialism.

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First collected in Italy in 1985, Art's Claim to Truth is considered by many philosophers to be one of Gianni Vattimo's most important works. Newly revised for English readers, the book begins with a challenge to Plato, Aristotle, Kant, and Hegel, who viewed art as a metaphysical aspect of reality rather than a futuristic anticipation of it. Following Martin Heidegger's interpretation of the history of philosophy, Vattimo outlines the existential ontological conditions of aesthetics, paying particular attention to the works of Kandinsky, which reaffirm the ontological implications of art. Vattimo then builds on Hans-Georg Gadamer's theory of aesthetics and provides an alternative to a rationalistic-positivistic criticism of art. This is the heart of Vattimo's argument, and with it he demonstrates how hermeneutical philosophy reaffirms art's ontological status and makes clear the importance of hermeneutics for aesthetic studies. In the book's final section, Vattimo articulates the consequences of reclaiming the ontological status of aesthetics without its metaphysical implications, holding Aristotle's concept of beauty responsible for the dissolution of metaphysics itself. In its direct engagement with the works of Gadamer, Heidegger, and Luigi Pareyson, Art's Claim to Truth offers a better understanding of the work of Vattimo and a deeper knowledge of ontology, hermeneutics, and the philosophical examination of truth.

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After Enlightenment: Hamann as Post-Secular Visionary is a comprehensive introduction to the life and works of eighteenth-century German philosopher, J. G. Hamann, the founding father of what has come to be known as Radical Orthodoxy. Provides a long-overdue, comprehensive introduction to Haman's fascinating life and controversial works, including his role as a friend and critic of Kant and some of the most renowned German intellectuals of the age Features substantial new translations of the most important passages from across Hamann's writings, some of which have never been translated into English Examines Hamann's highly original views on a range of topics, including faith, reason, revelation, Christianity, biblical exegesis, Socrates, theological aesthetics, language, sexuality, religion, politics, and the relationship between Judaism and Christianity Presents Hamann as the 'founding father' of a distinctly post-modern, post-secular theology and, as such, as an alternative to the 'postmodern triumvirate' of Nietzsche, Heidegger, and Derrida Considers Hamann's work as a touchtone of modern Jewish-Christian dialogue, in view of debates with his friend Moses Mendelssohn Explores Hamann's role as the visionary founder of a 'metacritical' movement that radically calls into question the basic principles of modern secular reason, and thus reprises the debate between those defending Hamann's views and those labeling him the bête noir of the Enlightenment

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Becoming What We Are is a collection of essays and reviews written in the last decade by the late Jude Dougherty, which covey a perspective on contemporary events and literature, written from a classical and Christian perspective. These essays convey a worldview much in need of restating when, according to Dougherty, Western society seems to have lost its bearings, in its legislative assemblies and in its judicial systems as well. Dougherty writes as a philosopher, specifically as one who has devoted most of his life to the study of metaphysics.In these pages Dougherty examines the Jacobians, the empirical world of Hume, Locke and Hobbes, and Kant, the metaphysics of Plato, Aristotle, the Stoics and Aquinas that opens one to God and provides one with a moral compass, and critiques the work of Karl Marx, Sigmund Freud and John Dewey.Becoming What We Are spends some time inquiring into the character of a few great men viz. George Washington, Charles De Gaulle and Moses Maimonides. Dougherty draws upon and shows respect for numerous contemporary authors who are engaged in research and analysis similar to his. The intent is, with the aid of others to restate some ancient but neglected truths. But more than that to show that true science is possible, that nature and human nature yield to human enquiry, that science is not to be confused with description and prediction.

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Millions of Africans were enslaved and transported to the Americas in the eighteenth century. Europeans--many of whom viewed themselves as enlightened--endorsed, funded, legislated, and executed the slave trade. This atrocity had a profound impact on philosophy, but historians of the discipline have so far neglected to address the topics of slavery and race. Many authors--including enslaved and formerly enslaved Black authors--used philosophical ideas to advocate for abolition, analyze racist attitudes, and critique racial bias. Other authors attempted to justify the transatlantic slave trade by advancing philosophical defenses of racial chattel slavery. Slavery and Race: Philosophical Debates in the Eighteenth Century explores these philosophical ideas and arguments, with a focus on the role race played in discussions of slavery. In doing so, author Julia Jorati reveals how closely associated Blackness and slavery were at that time and how many White people viewed Black people as naturally destined for slavery. In addition to examining well-known authors like David Hume, Immanuel Kant, and Jean-Jacques Rousseau, Jorati also discusses less widely studied philosophers like Quobna Ottobah Cugoano, Lemuel Haynes, and Olympe de Gouges. By revealing important aspects of debates about slavery in North America and Europe, this book and its companion volume on the sixteenth and seventeeth centuries are valuable resources for readers interested in a more complete history of early modern philosophy.

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Immanuel Kant's final publication in ethics was The Doctrine of Virtue, Part II of the 1797 The Metaphysics of Morals. This text presents Kant's normative ethical theory. This guide is meant to be read alongside Kant's text, combining accessible explanations and novel interpretations of this difficult text. It is the first book in English devoted to The Doctrine of Virtue, one of Kant's most significant works. Timmons divides the guide into five parts. Part I reviews Kant's life, the history and significance of The Doctrine of Virtue, and situates Kant's ethics within his general metaphysical and epistemological views. Part II is devoted to the General Introduction to The Metaphysics of Morals, which is essential for understanding Kant's ethics. Part III and Part IV turn to The Doctrine of Virtue itself, exploring Kant's defense of a system of duties and corresponding virtues. Part V examines Kant's conception of moral education, the practice of virtue, and the conclusion to the book where Kant explains why the discipline of ethics does not include religion as a doctrine of duties to God. Timmons concludes the book highlighting key aspects of The Doctrine of Virtue, situating Kant's ethical theory in relation to other normative ethical theories. This guide is a vital resource for both students and scholars interested in ethics and the history of philosophy.

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Was ist Metaphysik? Diese uralte Frage lässt sich, wie Jens Halfwassen in diesem aus dem Nachlass publizierten Werk zeigt, leichter beantworten, wenn man die Grundfragen metaphysischen Denkens in den Blick nimmt, als wenn man nur die vielfältigen Antwortmöglichkeiten betrachtet. Unter diesen Grundfragen versteht Halfwassen die Fragen nach dem Urgrund der Wirklichkeit überhaupt, nach dem Sein als dem allgemeinsten Inhalt des Denkens und - davon unterschieden - nach dem Sein der verschiedenen Seienden, nach dem Einen als dem Einheitsgrund von allem, nach dem Geist als dem Inbegriff aller denkbaren Bestimmungen und nach dem Selbstbewusstsein als dem Prinzip und Ausgangspunkt menschlicher Erkenntnis. Die genannten Fragen sind für Halfwassen nicht als Alternativen zu verstehen, sondern stehen in einem historischen Entwicklungs- und in einem bleibenden Sachzusammenhang. Dieser Zusammenhang erlaubt es, die Metaphysik als ein sinnvolles, wenngleich spannungsreiches Ganzes zu begreifen, das weit mehr ist als ein "Kampfplatz endloser Streitigkeiten" (Kant). In diesem Sinne verteidigt Halfwassen die Metaphysik entschieden gegen ihre einflussreichsten Kritiker und formuliert in einem abschließenden Kapitel Bedingungen dafür, wie eine Vollendungsgestalt der Metaphysik zu denken wäre. Bei alledem entfaltet Halfwassen ein beeindruckendes historisches Panorama, das von den Vorsokratikern und den mythischen Vorstellungswelten, aus denen sich ihr Philosophieren schrittweise löst, über Platon und seine Schule bis zu den Denkern des Deutschen Idealismus und zur Metaphysikkritik Heideggers und Carnaps im 20. Jahrhundert reicht.

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Crosses disciplinary boundaries to explore German Romantic writing about visual experience and the interplay of text and image in Romantic epistemology. The work of the groundbreaking writers and artists of German Romanticism -- including the writers Tieck, Brentano, and Eichendorff and the artists Caspar David Friedrich and Philipp Otto Runge -- followed from the philosophical arguments of the German Idealists, who placed emphasis on exploring the subjective space of the imagination. The Romantic perspective was a form of engagement with Idealist discourses, especially Kant's Critique of Pure Reason and Fichte's Science of Knowledge. Through an aggressive, speculative reading of Kant, the Romantics abandoned the binary distinction between the palpable outer world and the ungraspable space of the mind's eye and were therefore compelled to develop new terms for understanding the distinction between "internal" and "external." In this light, Brad Prager urges a reassessment of some of Romanticism's major oppositional tropes, contending that binaries such as "self and other," "symbol and allegory," and "light and dark," should be understood as alternatives to Lessing's distinction between interior and exterior worlds. Prager thus crosses the boundaries between philosophy,literature, and art history to explore German Romantic writing about visual experience, examining the interplay of text and image in the formulation of Romantic epistemology. Brad Prager is Associate Professor of Germanat the University of Missouri, Columbia.

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It was not until 1961 that Foucault published his first major book, History of Madness. He had already been working as an academic for a decade, teaching in Lille and Paris, writing, organizing cultural programmes and lecturing in Uppsala, Warsaw and Hamburg. Although he published little in this period, Foucault wrote much more, some of which has been preserved and only recently become available to researchers. Drawing on archives in France, Germany, Switzerland, Sweden and the USA, this is the most detailed study yet of Foucault’s early career. It recounts his debt to teachers including Louis Althusser, Jean Hyppolite, Maurice Merleau-Ponty and Jean Wahl; his diploma thesis on Hegel; and his early teaching career. It explores his initial encounters with Georges Canguilhem, Jacques Lacan, and Georges Dumézil, and analyses his sustained reading of Friedrich Nietzsche, Edmund Husserl and Martin Heidegger. Also included are detailed discussions of his translations of Ludwig Binswanger, Victor von Weizsäcker, and Immanuel Kant; his clinical work with Georges and Jacqueline Verdeaux; and his cultural work outside of France. Investigating how Foucault came to write History of Madness, Stuart Elden shows this great thinker’s deep engagement with phenomenology, anthropology and psychology. An outstanding, meticulous work of intellectual history, The Early Foucault sheds new light on the formation of a major twentieth-century figure.

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