Bevis examines a wide range of English, European, and North American texts, literary works as well as religious, scientific, and travel writing. He surveys the literature on mountain climbing, sea voyages, desert travel, and polar exploration, and its metaphorical uses in poetry and fiction. Relying on Addison's term "the Great" rather than "the sublime," he shows how works such as Darwin's journals, Lyell's studies in geology, and de Saussure's books on the Alps helped form an outlook on nature that also found frequent literary expression.
In When the French Tried to Be British, J.A.W. Gunn studies the French effort during 1814 to 1848 to adopt the set of common understandings that lent a comparative stability to British government. The institutions of a loyal opposition and disciplined political parties seemed to be implicit in the parliamentary model, but their acceptance foundered on French reluctance to accord legitimacy to political opponents. A sophisticated minority - including such major figures as Chateaubriand, Constant, Mme de Staël, and Guizot - recognized the need for something approaching the British political culture, but the wounds opened by the Revolution could not readily be healed. A more or less complete acceptance of the civil disagreement that was the spirit of the British model had to await the Fifth Republic.
Beginning with an exposition of Coleridge's double role as theologian and poet, Anthony Harding analyses the development and transmission of Coleridge's views of inspiration - both biblical and poetic - and provides a history of his theological and poetic ideas in their second generation, in England especially in the work of F.D. Maurice and John Sterling, and in America in that of Ralph Waldo Emerson. Harding argues that Coleridge's emphasis on the human integrity of the scriptural authors provided his contemporaries with a poetics of inspiration that seemed likely to restore to literature a "biblical" sense of the divine as a presence in the world. Coleridge's treatment of biblical inspiration is thus an important contribution to Romantic poetics as well as to biblical scholarship. His concept of inspiration is also linked directly to his literary theory and thus to the current debate over the reader's relation to text and author.
The Circle of Rights Expands explores ideas of limit on political authority through a fresh reading of the political philosophy of the fifteenth, seventeenth, and eighteenth centuries, including the work of representative thinkers such as Locke, Rousseau, Athusius, Grotius, Hobbes, and Hume. Arthur Monahan examines problems of sovereignty, religious toleration, and individual rights, emphasizing the relationship between such individual rights and economic change.
Dialectic of Love analyses the arguments of Schiller's major writings on aesthetics and argues that his philosophical thought, theories, and concepts are characteristic of the Platonic tradition. Schiller's conception of beauty is seen as synthesis, the sublime as separation. Pugh connects these concepts to Aristotle's critique of Plato's theory of ideas, in which Aristotle points out an aporia of chorismos (separation) and methexis (participation). In Schiller's thought, Pugh argues, beauty and the sublime operate primarily as metaphysical relations of methexis and chorismos and only secondarily as aesthetic concepts.
An Enlightenment Tory in Victorian Scotland is a political and intellectual biography of Sir Archibald Alison (1792-1867), historian, social critic, criminal lawyer, and sheriff of Lanarkshire. The first author to examine the full range of Alison's writings and activities, Michael Michie reveals a significant link between the Scottish Enlightenment and Victorian conservatism.
The issues involved in these trials included the right of universities to discipline their professors, the degree of political control over the appointment and methodology of teachers, the preservation of factional advantage through such appointments, and the nature of the relationship between a state church and the public institutions responsible for educating its clergy. Skoczylas shows that the effect of the Enlightenment on Scottish Calvinism, which required adaptation to new developments in theology and pedagogy, was an important sub-text to the trials: the compromise reached at the end of the second led indirectly to the first secession of ultra-orthodox ministers from the Church of Scotland. More significantly, the Church became increasingly open to innovative thought so that enlightened ministers of the latter half of the century could debate matters forbidden to Simson.
Reason and Self-Enactment in History and Politics also offers a reappraisal of basic political principles and constructs. Barnard argues for bridging differences among a plurality of truths and forming practical judgments through cultivation of a sense of situational appropriateness.
China held a unique place in European thought during the eighteenth century. Considered a relatively unknown but advanced agrarian and commercial civilization, the Chinese Empire represented the apex of an economic system that was only beginning to be supplanted. Europeans did not assume their superiority and were drawn to study the nature and organization of China’s economy. Analyzing the writings of early modern European travellers, missionaries, merchants, geographers, and philosophers, including Charles de Secondat, Denis Diderot, David Hume, François Quesnay, Abbé Raynal, Jean-Jacques Rousseau, Adam Smith, and Voltaire, A Singular Case evaluates the circulation of information about the Chinese political economy that fed European imaginations. Ashley Millar examines perceptions of China’s science, technology, and moral and behavioural foundations, foreign trade policies, and the form and function of China’s government in order to question the extent to which consensus emerged on China’s successes and failures and to assess how knowledge of the Chinese system influenced the Enlightenment Shedding light on contemporary debates on the rise of the west and the Great Divergence from a historical vantage point, A Singular Case offers striking observations on Western views of early modern China.
Combining a detailed study of Hegel's political philosophy with close readings of two important literary works that help clarify his thought, MacDonald traces the historical development of an enduring link between personal lives and stable political communities. While Sophocles' Antigone highlights the tension in states that deny the interests of their citizens, MacDonald shows that Shakespeare's A Midsummer Night's Dream offers an alternative image, one that sees freedom for all as essential to an ethical family and state and is consistent with Hegel's thought in both the Phenomenology of Spirit and The Philosophy of Right.
George Campbell (1719-1796) has long been regarded as a seminal figure in the development of modern theories of persuasion, but modern students of rhetoric seldom look beyond his Philosophy of Rhetoric to his equally important religious writings. Campbell is portrayed as a secular figure, and his contributions to eighteenth-century Christian apology have been largely forgotten. In his own time, however, Campbell had an international reputation as a champion of the Gospel miracles against the sceptical assaults of the philosopher David Hume and as a respected biblical scholar and authority on Church history.
The Platonic Form is often presented as an instrument of explanation and as a cause in ontology, epistemology, and ethics. As such, it is usually approached from the perspective of its relations to the particulars of the sensible world. Frederic Schroeder contends that Plotinus argues for the sovereignty of the Platonic Form both as a ground of being and as an intrinsically valuable object of intellective and spiritual vision. These two aspects coalesce in the thought of Plotinus, for whom the Form is, apart from its philosophical uses, an object of enjoyment. Schroeder argues also that the particular must be seen as having an intrinsic character, distinct from its relationship to the Form or to other particulars. The particular thus becomes a window on the world of Form. In the course of his exploration of the sovereignty of Form, Schroeder examines the themes of illumination, silence, language, and love. He undertakes an immanent interpretation of the Plotinian text, showing how Plotinian vocabulary displays intricate internal connections and genetic relationships.
Barnard argues that Western democracy, if it is to continue to exist as a legitimate political system, must maintain the integrity of its application of performative principles. Consequently, if both social and political democracy are legitimate goals, limitations designed to curb excessive political power may also be applicable in containing excessive economic power. Barnard stresses that whatever steps are taken to augment civic reciprocity, the observance and self-imposition of publicly recognized standards is vital. Democratic Legitimacy will appeal to political scientists and philosophers, as well as specialists in democratic theory.
The Distant Relation breaks down the artificial division between philosophy and literature by weaving contemporary philosophic arguments through close readings of Carpentier, Rulfo, Paz, and Garcia Marquez. Thomson draws the reader into the largely uninhabited space between philosophy and literature, providing new critical strategies that allow text and reader to respond to the very distance they share. These strategies involve a reconceptualization of distance that recognizes the productive and affirmative nature of separation.
In A Social History of Ideas in Quebec, 1760-1896, Yvan Lamonde traces the province's political and intellectual development from the British Conquest to the election of Prime Minister Wilfrid Laurier. From the individuals who formulated them, to the networks in which they circulated, to their reception, Yvan Lamonde focuses on ideas at work and their role in shaping Quebec history. The mapping of a complete intellectual circuit allows Lamonde to follow the strains of ideological debates - monarchism, liberalism, republicanism, democracy, revolution, ultramontanism, nationalism - over more than a century. His work is informed by an encyclopaedic reading of the print culture of the period and the book conveys a profound and nuanced knowledge of the social context and cultural channels - educational institutions, newspapers, the book trade - in which intellectual debate occurred. Lamonde argues that while these ideas concerned politics, they went beyond the political: they were a fundamental and everyday element of civic society that was expressed in the public sphere through pamphlets, the popular press, and sermons. Lamonde's scrutiny of public opinion in Quebec allows him to place such currents of thought in the colony's international context: that of France, England, Rome, the United States, and their respective metropolises. The Social History of Ideas in Quebec, 1760-1896 covers a volatile time in the province's history - from the end of the French Regime through the American invasion, the War of 1812, and the Rebellions in Lower Canada - capturing the cultural ascension of a society and the foundations of Quebec identity.
The More Moderate Side of Joseph de Maistre expertly contextualizes his work within the historical events and intellectual debates that emerged in the aftermath of the French Revolution. Camcastle sheds new light on Maistre's conception of government as being made up of groups in dynamic counterbalance and on the system of inconvertible paper money that he developed a century before a similar system was universally adopted in the twentieth century. Camcastle provides a more complete and balanced picture of Maistre's political writings through original interpretations of his published works and translations from French and Italian into English of previously unpublished writings that substantiate key points.
These appropriations fall into two main groups: those pertaining to the name Böhme or a life assigned to it, and those involving concepts or images from the mystic's oeuvre. The first group constituted an attempt to co-opt the aura of sanctity attached to portrayals of the poet-prophet in order to invest Romantic Poesie with the sacral standing of religion. The second group, exemplified by Friedrich Schlegel and Friedrich Schelling, involved the borrowing and radical redefinition of a few concepts and images from Böhme's work in the hope of bridging the gap between the abstract first principle of idealism and the personal God that became an emotional necessity for both thinkers.
As a historian of the Renaissance and the rise of Christianity, Burckhardt was concerned with periods of social, political, and cultural transformation. Writing in the aftermath of the 1848 Revolutions and in the long shadow cast by the French Revolution of 1789, he observed the rise of industrial capitalism and mass politics with trepidation. He especially lamented the fate of the individual, whose creativity had shaped the glories of the Renaissance and ancient Greece but who was increasingly domesticated and commodified in modern society.
Wilson traces four major themes in the thought of Paine and Cobbett: the relationship between British radical ideas and American revolutionary ideology; the eighteenth-century revolution in rhetorical theory; the effect of the American and French Revolutions on British popular radicalism; and the American attempt to turn the United States into a new "empire of liberty". He challenges the view that Paine created a new literary style for a new audience of artisans and labourers, arguing instead that this style was part of a broader revolution in rhetoric, and discusses the interconnections between Paine's English and American careers. Wilson shows that the tension between the ideal and the real is central to understanding Cobbett. He analyzes Cobbett's American experiences, and examines the role of Paine's writings and the United States in Cobbett's subsequent career as a radical in England.
Combining historical findings with discourse analyses and diagnostic readings of recent subaltern and aesthetic inquiry, Ireland reveals that the term experience has been incorrectly understood. Since the 1970s, persistent appeals to experience in identity politics and cultural inquiry testify not only to the influence of a particular modern concept but, more importantly, to the historical status of modern self-identity.
Relying on both Chenu's previously unpublished materials and his many publications, Christophe Potworowski examines the role of faith and contemplation in the Dominican life and in theology as well as considering the historical and social dimensions of the human situation in terms of individual and ecclesial existence. He discusses the prophetic role of the theologian and some of the problems this involves.
Jürgen Habermas' pioneering work has provoked intense discussion about the rise of a modern public sphere and civil society. Redekop revises and expands the Habermasian thesis by demonstrating that, rather than being particularly "bourgeois," the eighteenth-century German public was a problematic, amorphous entity that was not based on a single social grouping - a beckoning figure that led Lessing, Abbt, and Herder on unique but comparable quests to give it shape and form. His perspective provides an important new understanding of the work of authors who have often been placed in overly narrow and restrictive categories.
Kuehn suggests that the most important aspect of their reading was the perception of Scottish common-sense philosophers as opposing Hume's scepticism while complementing his positive teaching. Their views gave considerable impetus to those developments in German thought that ultimately led to Kant's critical philosophy. In fact Kant, whose devastating criticism of the Scottish common-sense philosophers is often cited, learned much from the Scots, as his Critique of Pure Reason reveals. Kuehn's analysis of the Scottish influence provides a new perspective on the German enlightenment and Kant's role within it, revealing the importance of problems of idealism versus realism and of philosophical justification versus mere descriptive metaphysics.
Part One examines the late medieval northern Italian city-state republics and the humanist depiction of their form of polity. Part Two reviews the legal (principally canonical) and political thought behind the development of a theory of popular consent and limited authority employed to resolve the Great Schism in the Western church. Part Three describes sixteenth-century Spanish neoscholastic political writings and their application to Reformation Europe and Spanish colonial expansion in the New World. Part Four examines the political thought of some of those who responded to new problems in church/state relations caused by the fracturing of medieval Christendom in the West: Luther, Calvin, and other Reformation writers; the Protestant resistance pamphleteers; and Richard Hooker.
Kierkegaard as Humanist is an extensive analysis of Kierkegaard's concepts of self, freedom, possibility, and necessity. Topics examined include the essential and continuing duality of the self, the process by which the self becomes self-consciousness, freedom as the dialectical tension between necessity and possibility and between temporality and eternity, the indeterminate/determinate leap as freedom's form, and love as freedom's content.
Of interest to historians, classicists, media and digital theorists, literary scholars, museologists, and archivists, Media, Memory, and the First World War is a comparative study that shows how the dominant mode of communication in a popular culture - from oral traditions to digital media - shapes the structure of memory within that culture.
Dr. Schmitt shows that Case was heir to both the traditions of scholastic interpretation of Aristotle and the new humanistic currents, that his Aristotelianism was strongly eclectic, and that he drew heavily upon Renaissance Neoplatonic and other intellectual traditions in compiling well-rounded philosophical manuals adapted to his age. Schmitt argues that, even though Case was the prime representative of peripatetic thought during Elizabeth's reign, he forged strong links with leading figures in such areas of English culture as drama, literature, art, and music, as well as with important ecclesiastical and political figures. He also contends that Aristotelian philosophy had a much more central position in England than has been previously admitted.
In Democratic Society and Human Needs Noonan examines the moral grounds for liberalism and democracy, arguing that contemporary democracy was created through needs-based struggles against classical liberal rights, which are essentially exclusionary. For him, a democratic society is one in which human beings collectively control necessary life-resources, using them to promote the essential human value of free capability realization. His critique of globalization and liberal-capitalism vindicates radical social and economic democratization and provides an essential step towards understanding the vast discrepancies between rich and poor within and between democratic countries.
Under Conrad's Eyes looks at Conrad's revaluations of some of his important nineteenth-century predecessors - Carlyle, Darwin, Dickens, George Eliot, Dostoevsky, and Nietzsche. Detailed readings of works from Heart of Darkness to Victory explore Conrad's language and style, focusing on questions regarding the will to know and the avoidance of knowledge, the potential harmfulness of sympathy, and the competing instincts for self-preservation and self-destruction. Comparative analyses show how Conrad transforms aspects of Bleak House into The Secret Agent and Middlemarch into Nostromo. Especially compelling are explorations of Conrad's ambivalence towards Carlyle's faith in work and hero-worship as rejuvenators of English culture and his views on Nietzsche's assault on Christianity.
Drawing on a variety of published and unpublished material representing Toland's broad interests, Professor Daniel reveals a common theme emphasizing man's capacity for independent thought on basic philosophical, religious, and political issues. Roughly chronological, Daniel's treatment describes Toland's progressive refinement of this fundamental aspect of his thought. After examining, in his early works, the process whereby religion becomes mystified, Toland turned to biography, demonstrating that through it one can regain rational control over religion. Prejudices and superstitions, topics of the Letters to Serena, are shown to be overcome through corrections implicit in the principles of biographical and historical exegesis. Polemic as philosophic methode required Toland to provide a doctrine of esoteric communication. In the course of his later writings this doctrine became grounded in a metaphysics suitable for the Cieronian religion of the pantheists.
In addition, he deals with the development of these concepts in Roman and canon law and in the practices of the emerging states of France and England and the Italian city-states, as well as considering works in legal and administrative theory and constitutional documents. In each case his interpretations are placed in the wider contexts of developments in law, church, and administrative reform. The result is the first complete study of these three crucial terms as used in the Middle Ages, as well as an excellent summary of work done in a number of specialized fields over the last twenty-five years.
In Between the Queen and the Cabby, John Cole provides the first full translation of de Gouges's Rights of Woman and the first systematic commentary on its declaration, its attempt to envision a non-marital partnership agreement, and its support for persons of colour. Cole compares and contrasts de Gouges's two texts, explaining how the original text was both her model and her foil. By adding a proposed marriage contract to her pamphlet, she sought to turn the ideas of the French Revolution into a concrete way of life for women. Further examination of her work as a playwright suggests that she supported equality not only for women but for slaves as well. Cole highlights the historical context of de Gouges's writing, going beyond the inherent sexism and misogyny of the time in exploring why her work did not receive the reaction or achieve the influential status she had hoped for. Read in isolation in the gender-conscious twenty-first century, de Gouges's Rights of Woman may seem ordinary. However, none of her contemporaries, neither the Marquis de Condorcet nor Mary Wollstonecraft, published more widely on current affairs, so boldly attempted to extend democratic principles to women, or so clearly related the public and private spheres. Read in light of her eventual condemnation by the Revolutionary Tribunal, her words become tragically foresighted: "Woman has the right to mount the Scaffold; she must also have that of mounting the Rostrum."
Thorough and wide-ranging examination of the science of morals, reviving and defending the tradition of a scientific approach to ethics. Engages with recent debates on modernism and morality, demonstrating the contemporary relevance of Durkheim's ideas. This book is intended for social and political theory, philosophy of science and Durkheimian studies within sociology, philosophy and politics.
While previous studies have contrasted the relative optimism of middle-class social scientists before 1848 with a later period of concern for national decline and racial degeneration, Staum demonstrates that the earlier learned societies were also fearful of turmoil at home and interested in adventure abroad. Both geographers and ethnologists created concepts of fundamental "racial" inequality that prefigured the imperialist "associationist" discourse of the Third Republic, believing that European tutelage would guide "civilizable" peoples, and providing an open invitation to dominate and exploit the "uncivilizable."
The Career of Toleration considers the Locke-Proast controversy from the standpoint of political theory, examining Locke's and Proast's texts and tracing their relationship to later discussions of toleration. Vernon reconstructs the grounds of the dispute, drawing attention to the long-term importance of the arguments and evaluating their relative strength. He then examines issues of toleration in later contexts, specifically James Fitzjames Stephen's critique of John Stuart Mill, the perfectionist alternative to contractualist liberalism, and the view that the traditional attachment to toleration must, by the force of its own arguments, move from liberalism to a defence of a much stronger form of democracy.
For statesmen, friendship is the lingua franca of politics. Considering the connections between personal and political friendship, John von Heyking’s The Form of Politics interprets the texts of Plato and Aristotle and emphasizes the role that friendship has in enduring philosophical and contemporary political contexts. Beginning with a discussion on virtue-friendship, described by Aristotle and Plato as an agreement on what qualifies as the pursuit of good, The Form of Politics demonstrates that virtue and political friendship form a paradoxical relationship in which political friendships need to be nourished by virtue-friendships that transcend the moral and intellectual horizons of the political society. Von Heyking then examines Aristotle’s ethical and political writings – which are set within the boundaries of political life – and Plato’s dialogues on friendship in Lysis and the Laws, which characterize political friendship as festivity. Ultimately, arguing that friendship is the high point of a virtuous political life, von Heyking presents a fresh interpretation of Aristotle and Plato’s political thought, and a new take on the most essential goals in politics. Inviting reassessment of the relationship between friendship and politics by returning to the origins of Western philosophy, The Form of Politics is a lucid work on the foundations of political cooperation.
The prevailing assumption has been that French ethnographers highlighted the cultural and social environment while anthropologists emphasized the scientific study of head and body shapes. Martin Staum shows that the temptation to gravitate towards one pole of the nature-nurture continuum often resulted in reluctant concessions to the other side. Psychologists Théodule Ribot and Alfred Binet, for example, were forced to recognize the importance of social factors. Non-Durkheimian sociologists were divided on the issue of race and gender as progressive and tolerant attitudes on race did not necessarily correlate with flexible attitudes on gender. Recognizing this allows Staum to raise questions about the theory of the equivalence of all marginalized groups. Anthropological institutions re-organized before the First World War sometimes showed decreasing confidence in racial theory but failed to abandon it completely. Staum's chilling epilogue discusses how the persistent legacy of such theories was used by extremist anthropologists outside the mainstream to deploy racial ideology as a basis of persecution in the Vichy era.
Taking a broad historical perspective, Public Passion traces the role of emotion in political thought from its prominence in classical sources, through its resuscitation by Montesquieu, to the present moment. Combining intellectual history, philosophy, and political theory, Rebecca Kingston develops a sophisticated account of collective emotion that demonstrates how popular sentiment is compatible with debate, pluralism, and individual agency and shows how emotion shapes the tone of interactions among citizens. She also analyzes the ways in which emotions are shared and transmitted among citizens of a particular regime, paying particular attention to the connection between political institutions and the psychological dispositions that they foster. Public Passion presents illuminating new ways to appreciate the forms of popular will and reveals that emotional understanding by citizens may in fact be the very basis through which a commitment to principles of justice can be sustained.
In a careful re-evaluation of the works of Lévy-Bruhl, Wiebe establishes the coherence of Lévy-Bruhl's classic distinction between primitive, or mythopoeic, and scientific thought, maintaining that religious thinking is mythopoeic in nature while theology -- which thinks about religion -- is related to modern Western scientific thinking.
As he worked on the Jena sytem, Hegel's understanding of the nature of logic and its connection with metaphysics underwent changes crucial to his later system. As a result, logic acquired a new and expanded significance for him. This text is thus the key to an understanding of the works of Hegel's maturity, and to their relation to the major works of Schelling and Fichte that preceded them.
All three believed that the modern world could be remade according to this model, though none succeeded in his endeavor. At times Schiller seemed to recognize the failure of the model; in his mature writing Hegel dropped the model; and Marx, as he grew older, fundamentally modified the model. Nevertheless, focusing upong their attempts and failures allows an explanation of certain aspects of one of the fundamental concerns of current Marx studies: Marx's humanism and the relationship between his earlier and later thought.
The themes explored include political liberty, "legal tyranny," defences of influence in government, recognition of the Opposition, and the development of organic categories of political analysis - the latter in a chapter that explodes the association often presumed between organicism and conservative modes of thought. A chapter on the "Fourth Estate" examines the gradual process of legitimation of "interests," culminating in the influence of the press. Central to the account of new political forces and their recognition is the idea of public opinion, which evolved during this period from the notion of public spirit.
While acknowledging the significant gains modernity and post-modernity offer Western civilization in the areas of liberty and knowledge, Schmitz sees in their arguments a superficiality that does not bite to the bone. In The Recovery of Wonder he proposes we approach the world as a gift in order to regain the sense of wonder Shakespeare so eloquently recognized.
Schouls limits himself to a discussion of these three concepts in order to escape facile and vague generalizations. For the same reason, in relating Descartes to eighteenth-century thinkers, Schouls limits his attention to a single part of the spectrum of acknowledged Enlightenment reflection, the French "philosopes." From their writings he demonstrates that they are, and acknowledge themselves to be, Descartes' progeny.
F.M. Barnard demonstrates that Herder, despite his innovative work on the idea of nationality, was fully aware not only of the dangers of ethnic fanaticism but also of the hazards of what is now know as globalization, recognizing that these must be tempered by a sense of universal humanity. Barnard shows that Herder anticipated modern theories of the dynamics of cultures and traditions through the problematic interplay of persistence and change and that his speculations on cultural and political pluralism, on language as a democratic bond, and on the possible fusion of communitarian and liberal dimensions of public life remain relevant to contemporary debates.
The philosophical works of Michel Foucault have profoundly influenced many disciplines, but his influence on theology has seldom been considered. Archives and the Event of God unravels the effects that Foucault’s Archaeology of Knowledge and Discipline and Punish have had on the study of theology and religion.
Current patterns of global economic activity are not only unsustainable, but unethical - this claim is central to Materialist Ethics and Life-Value. Grounding the definition of ethical value in the natural and social requirements of life-support and life-development shared by all human beings, Jeff Noonan provides a new way of understanding the universal conception of "the good life." Noonan argues that the true crisis affecting the world today is not sluggish rates of economic growth but the model of measuring economic and social health in terms of money-value. In response, he develops an alternative understanding of good societies where the breadth and depth of life-activity and enjoyment are dependent on dominant institutions. The more social institutions satisfy the necessary requirements of human life, the more they empower each person to develop and enjoy the capacities that make human life valuable and meaningful. A well-reasoned synthesis of traditional philosophical concerns and contemporary critiques of global capitalism, this book is a forward-looking treatise that defends political struggle and reconsiders what is most important for a happy life.
In Nietzsche's Justice, Peter Sedgwick takes the theme of justice to the very heart of the great thinker's philosophy. He argues that Nietzsche's treatment of justice springs from an engagement with the themes charted in his first book, The Birth of Tragedy, which invokes the notion of an absolute justice grasped by way of artistic metaphysics. Nietzsche's encounter with Greek tragedy spurs the development of an oracular conception of justice capable of transcending rigid social convention. Sedgwick argues that although Nietzsche's later writings reject his earlier metaphysics, his mature thought is not characterized by a rejection of the possibility of the oracular articulation of justice found in the Birth. Rather, in the aftermath of his rejection of traditional accounts of the nature of will, moral responsibility, and punishment, Nietzsche seeks to rejuvenate justice in naturalistic terms. This rejuvenation is grounded in a radical reinterpretation of the nature of human freedom and in a vision of genuine philosophical thought as the legislation of values and the embracing of an ethic of mercy. The pursuit of this ethic invites a revaluation of the principles explored in Nietzsche's last writings. Smart, concise, and accessibly written, Nietzsche's Justice reveals a philosopher who is both socially embedded and oriented toward contemporary debates on the nature of the modern state.
How do we acquire knowledge through a sensory input from our environment? In The Enigma of Perception, D.L.C. Maclachlan revives the traditional causal representative theory of perception which dominated philosophical thinking for hundreds of years by revealing the important element of truth the theory contained. The traditional theory was not a complete explanation of perception, because it presupposed a causal system including both the physical objects and the subjective experiences. The pattern of inference from sensations to external objects, which lies at its heart, is nevertheless legitimate, because the assumptions on which it depends are generally recognized as true. The emerging enigma is how to explain this original knowledge of the world on which the traditional theory depends. The key idea is that sense experience is constructed as a response to sensory input - an act whose purpose is to represent a reality beyond the cognitive subject. The Enigma of Perception develops original ideas to explain this process in detail, with help from numerous philosophers from John Locke to David Chalmers.
Do concepts exist independently of the mind? Where does objective reality diverge from subjective experience? John Burbidge calls upon the work of some of the foremost thinkers in philosophy to address these questions, developing a nuanced account of the relationship between the mind and the external world. In Ideas, Concepts, and Reality John Burbidge adopts, as a starting point, Gottlob Frege's distinction between "ideas," which are subjective recollections of past sensations, and "concepts," which are shared by many and make communication possible. Engaging with Aristotle, Descartes, Kant, Hegel, and many others, the book argues that concepts are not eternal and unchanging, as Frege suggested, but open to revision. We can move from ideas to thoughts, Burbidge suggests, that can be refined to the point where they acquire independent and objective status as concepts. At the same time, they are radically connected to other concepts which either complement or are differentiated from them. Ideas, Concepts, and Reality offers a fresh perspective on the ways in which rigorous thought differs from other operations of the mind. Daringly inventive and accessibly written, the book will appeal to philosophers at all levels of interest.
In Idea of Liberty in Canada during the Age of Atlantic Revolutions, 1776-1838, Michel Ducharme shows that Canadian intellectual and political history between the American Revolution and the Upper and Lower Canada rebellions of 1837-38 can be better understood by considering it in relation to the broad framework of revolution in the Atlantic world between 1776 and 1838. Inspired by intellectual histories of the Atlantic world, Ducharme goes beyond the scholarly focus on Atlantic republicanism to present the rebellions of 1837-38 as a confrontation between two very different concepts of liberty. He uses these concepts as lenses through which to read colonial ideological conflict. Ducharme traces political discourse in both colonies, showing how the differing fates and influence of republican and constitutional notions of liberty affected state development. He also pursues a number of important revisionist historical claims, including the idea that nationalist politics were not at issue in the period and that "responsible government" was never a Patriote party platform or interest. Taking a wider view allows Ducharme to provide a solid understanding of the ideological substance of political conflict and shows that, starting in 1791, Canadian colonial political culture revolved around an ideal of liberty that differed from the liberty at work within the revolutionary movements of the late eighteenth century but was nonetheless born of the Enlightenment.
Jacobi's polemical tract Concerning the Doctrine of Spinoza in Letters to Herr Moses Mendelssohn propelled him to notoriety in 1785. This work, as well as David Hume on Faith, or Idealism and Realism, Jacobi to Fichte, and the novel Allwill, is included in George di Giovanni's translation. In a comprehensive introductory essay di Giovanni situates Jacobi in the historical and philosophical context of his time, and shows how Jacobi's life and work reflect the tensions inherent in the late Enlightenment.
Hegel's philosophy depends on the answer to a fundamental question: why assume that the abstract structures and necessities of pure thought reveal anything at all about the varied and mutable realm of real life experience? In her study of Hegel's Phenomenology, Ardis Collins examines the way Hegel interprets the Phenomenology of Spirit as an answer to this question and in the process invents a proof procedure that does not depend on unquestioned philosophical principles, cherished social norms, or established prejudices for or against certain ways of thinking or acting. Employing close readings and innovative analysis, this groundbreaking study challenges current interpretations of the Phenomenology. Collins demonstrates that the way Hegel interprets the role of the Phenomenology remains consistent throughout his career, that he claims for the demonstration developed in it the strict necessity of a proof, and that the beginning of philosophy cannot be justified without this proof. In the process, she sheds light on the way Hegel examines the structures and truth expectations of experience to show that the human spirit is involved in a shared project of culture and history that challenges us to become engaged in conscientious causes. Skilfully argued and persuasive, this study of Hegel's Phenomenology explores the concreteness of human experience and shows how Hegel finds in it evidence that the whole domain of human experience belongs to the logical spirit investigated by philosophy.
Rethinking the Political demonstrates that the Collège de Sociologie's quest to create a new place for the sacred in modern collective life ostensibly entailed avoiding the theorization of both aesthetics and politics. While the Collège condemned manipulation by totalitarian regimes, its understanding of community also led to a rejection of democratic and communist forms of political organization, leaving the group open to accusations of flirting with fascism. Acknowledging these political ambiguities, the author goes beyond a narrow ideological reading to reveal the Collège's important contribution to our thinking about the relationships between community formation, politics, aesthetics, and the sacred in the modern world. She expands her historical account of the members' thought, including their relationship to Surrealism, beyond the group’s dissolution, and shows how the work of Claude Lefort extends, but also resolves, many of the Collège's key theoretical insights. A fascinating study of some of the twentieth-century's most daring thinkers, Rethinking the Political offers crucial insights into the contradictions at play in modern notions of community that still resonate today.
In An Aristotelian Account of Induction Groarke discusses the intellectual process through which we access the "first principles" of human thought - the most basic concepts, the laws of logic, the universal claims of science and metaphysics, and the deepest moral truths. Following Aristotle and others, Groarke situates the first stirrings of human understanding in a creative capacity for discernment that precedes knowledge, even logic. Relying on a new historical study of philosophical theories of inductive reasoning from Aristotle to the twenty-first century, Groarke explains how Aristotle offers a viable solution to the so-called problem of induction, while offering new contributions to contemporary accounts of reasoning and argument and challenging the conventional wisdom about induction.
Two centuries after Carl von Clausewitz wrote On War, it lines the shelves of military colleges around the world and even showed up in an Al Qaeda hideout. Though it has shaped much of the common parlance on the subject, On War is perceived by many as a “metaphysical fog,” widely known but hardly read. In War as Paradox, Youri Cormier lifts the fog on this iconic work by explaining its philosophical underpinnings. Building up a genealogy of dialectical war theory and integrating Hegel with Clausewitz as a co-founders of the method, Cormier uncovers a common logic that shaped the fighting doctrines and ethics of modern war. He explains how Hegel and Clausewitz converged on method, but nonetheless arrived at opposite ethics and military doctrines. Ultimately, Cormier seeks out the limits to dialectical war theory and explores the greater paradoxes the method reveals: can so-called “rational” theories of war hold up under the pressures of irrational propositions, such as lone-wolf attacks, the circular logic of a “war to end all wars,” or the apparent folly of mutually assured destruction? Since the Second World War, commentators have described war as obsolete. War as Paradox argues that dialectical war theory may be the key to understanding why, despite this, it continues.
Does objectivity exist in the news media? In The Invention of Journalism Ethics, Stephen Ward argues that given the current emphasis on interpretation, analysis, and perspective, journalists and the public need a new theory of objectivity. He explores the varied ethical assertions of journalists over the past few centuries, focusing on the changing relationship between journalist and audience. This historical analysis leads to an innovative theory of pragmatic objectivity that enables journalists and the public to recognize and avoid biased and unbalanced reporting. Ward convincingly demonstrates that journalistic objectivity is not a set of absolute standards but the same fallible but reasonable objectivity used for making decisions in other professions and public institutions. Considered a classic in the field since its first publication in 2004, this second edition includes new chapters that bring the book up to speed with journalism ethics in the twenty-first century by focusing on the growing dominance of online journalism and calling for a radical approach to journalism ethics reform. Ward also addresses important developments that have occurred in the last decade, including the emergence of digital journalism ethics and global journalism ethics.
Convinced that rights are inalienable and that legitimate government requires the consent of the governed, the Fathers of Confederation - whether liberal or conservative - looked to the European enlightenment and John Locke. Janet Ajzenstat analyzes the legislative debates in the colonial parliaments and the Constitution Act (1867) in a provocative reinterpretation of Canadian political history from 1864 to 1873. Ajzenstat contends that the debt to Locke is most evident in the debates on the making of Canada's Parliament: though the anti-confederates maintained that the existing provincial parliaments offered superior protection for individual rights, the confederates insisted that the union's general legislature, the Parliament of Canada, would prove equal to the task and that the promise of "life and liberty" would bring the scattered populations of British North America together as a free nation.
Claude Buffier (1661-1737) was a French Jesuit whose philosophy earned Voltaire's praise. Thomas Reid (1710-96) was the one Scottish philosopher whose response to David Hume is still taken seriously. In this comparative study Professor Marcil-Lacoste not only refutes common assumptions, but also shows that, despite their similar concerns and the unfounded charge that Reid plagiarized from Buffier, a comparison of Reid and Buffier illuminates a range of significant epistemological issues. Further, she demonstrates that common-sense philosophies can be varied, subtle, and original.
Printing presses were instrumental in creating and upholding a sense of community during the eighteenth century. While the importance of print in the development of colonial America and the nascent United States is well-established, Imprinting Britain extends the historical discussion northward to explore the dynamic and interrelated world of newspapers, coffee houses, and theatre in the British imperial capitals of Halifax and Quebec City. Michael Eamon describes how an English-language colonial community coalesced around the printed word, establishing public spaces for colonists to propose, debate, and define their visions of an ideal society. Whereas American newspapers functioned as incubators of republican and revolutionary thought, their British North American counterparts featured a moderate discourse that rejected republicanism, favoured civic engagement, advocated liberty with propriety, extolled democracy under monarchy, promoted reason over superstition, and encouraged social criticism without revolution. The press also safeguarded against the uncertainties of colonial life by providing a steady stream of transatlantic news, literature, and fashion that helped construct a sense of Britishness in an environment rife with mixed loyalties. Imprinting Britain is the story of communities that turned to the press for a canon of British norms, literary touchstones, and Enlightenment-inspired ideas, which offered a blueprint for colonial growth and a sense of stability in an ever-changing, transatlantic milieu.