This revolutionary book empowers its readers by exploring enduring, challenging, and timely philosophical issues in new essays written by expert women philosophers. The book will inspire and entice these philosophers' younger counterparts, curious readers of all genders, and all who support equity in philosophy. If asked to envision a philosopher, people might imagine a bearded man, probably Greek, perhaps in a toga, pontificating about abstract ideas. Or they might think of that same man in the Enlightenment, gripping a quill pen and pouring universal truths onto a page. They may even call to mind a much more modern man, wearing a black sweater and smoking a cigarette in a Paris cafe, expressing existential angst in a new novel or essay. What people are unlikely to picture, though, is a woman. Women have historically been excluded from the discipline of philosophy and remain largely marginalized in contemporary textbooks and anthologies. The under-representation of women in secondary and post-secondary curricula makes it harder for young women to see themselves as future philosophers. In fact, it makes it harder for all people to engage the valuable contributions that women have made and continue to make to intellectual thought. While some progress has been made in building a more inclusive world of philosophy, especially in the last fifty years, important work remains to be done. Philosophy for Girls helps correct the pervasive and problematic omission of women from philosophy. Divided into four sections that connect to major, primary fields in philosophy (metaphysics, epistemology, social and political philosophy, and ethics), this anthology is unique: chapters are all written by women, and each chapter opens with an anecdote about a girl or woman from mythology, history, art, literature, or science to introduce chapter topics. Further, nearly all primary and secondary sources used in the chapters are written by women philosophers. The book is written in a rigorous, academic spirit but in lively and engaging prose, making serious philosophical insights accessible to readers who are new to philosophy. This book appeals to a wide audience. Individual readers will find value in these pages-especially girls and women ages 16-24, as well as university and high school educators and students who want a change from standard anthologies that include few or no women. The book's contributors both represent and map the diverse landscape of philosophy, highlighting its engagement with themes of gender and equity. In doing so, they encourage philosophers current and future philosophers to explore new territory and further develop the topography of the field. Philosophy for Girls is a rigorous yet accessible entry-point to philosophical contemplation designed to inspire a new generation of philosophers.

What makes for a philosophical classic? Why do some philosophical works persist over time, while others do not? The philosophical canon and diversity are topics of major debate today. This stimulating volume contains ten new essays by accomplished philosophers writing passionately about works in the history of philosophy that they feel were unjustly neglected or ignored-and why they deserve greater attention. The essays cover lesser known works by famous thinkers as well as works that were once famous but now only faintly remembered. Works examined include Gorgias' Encomium of Helen, Jane Adams' Women and Public Housekeeping, W.E.B. DuBois' Whither Now and Why, Edith Stein's On the Problem of Empathy, Jonathan Bennett's Rationality, and more. While each chapter is an expression of engagement with an individual work, the volume as a whole, and Eric Schliesser's introduction specifically, address timely questions about the nature of philosophy, disciplinary contours, and the vagaries of canon formation.

Eternity is a unique kind of existence that is supposed to belong to the most real being or beings. It is an existence that is not shaken by the common wear and tear of time. Over the two and half millennia history of Western philosophy we find various conceptions of eternity, yet one sharp distinction between two notions of eternity seems to run throughout this long history: eternity as timeless existence, as opposed to eternity as existence in all times. Both kinds of existence stand in sharp contrast to the coming in and out of existence of ordinary beings, like hippos, humans, and toothbrushes: were these eternally-timeless, for example, a hippo could not eat, a human could not think or laugh, and a toothbrush would be of no use. Were a hippo an eternal-everlasting creature, it would not have to bother itself with nutrition in order to extend its existence. Everlasting human beings might appear similar to us, but their mental life and patterns of behavior would most likely be very different from ours. The distinction between eternity as timelessness and eternity as everlastingness goes back to ancient philosophy, to the works of Plato and Aristotle, and even to the fragments of Parmenides' philosophical poem. In the twentieth century, it seemed to go out of favor, though one could consider as eternalists those proponents of realism in philosophy of mathematics, and those of timeless propositions in philosophy of language (i.e., propositions that are said to exist independently of the uttered sentences that convey their thought-content). However, recent developments in contemporary physics and its philosophy have provided an impetus to revive notions of eternity due to the view that time and duration might have no place in the most fundamental ontology. The importance of eternity is not limited to strictly philosophical discussions. It is a notion that also has an important role in traditional Biblical interpretation. The Tetragrammaton, the Hebrew name of God considered to be most sacred, is derived from the Hebrew verb for being, and as a result has been traditionally interpreted as denoting eternal existence (in either one of the two senses of eternity). Hence, Calvin translates the Tetragrammaton as 'l'Eternel', and Mendelssohn as 'das ewige Wesen' or 'der Ewige'. Eternity also plays a central role in contemporary South American fiction, especially in the works of J.L. Borges. The representation of eternity poses a major challenge to both literature and arts (just think about the difficulty of representing eternity in music, a thoroughly temporal art). The current volume aims at providing a history of the philosophy of eternity surrounded by a series of short essays, or reflections, on the role of eternity and its representation in literature, religion, language, liturgy, science, and music. Thus, our aim is to provide a history of philosophy as a discipline that is in constant commerce with various other domains of human inquisition and exploration.

No part of philosophy is as disconnected from its history as is epistemology. After Certainty offers a reconstruction of that history, understood as a series of changing expectations about the cognitive ideal that beings such as us might hope to achieve in a world such as this. The story begins with Aristotle and then looks at how his epistemic program was developed through later antiquity and into the Middle Ages, before being dramatically reformulated in the seventeenth century. In watching these debates unfold over the centuries, one sees why epistemology has traditionally been embedded within a much larger sphere of concerns about human nature and the reality of the world we live in. It ultimately becomes clear why epistemology today has become a much narrower and specialized field, concerned with the conditions under which it is true to say, that someone knows something. Based on a series of lectures given at Oxford University, Robert Pasnau's book ranges widely over the history of philosophy, and examines in some detail the rise of science as an autonomous discipline. Ultimately Pasnau argues that we may have no good reasons to suppose ourselves capable of achieving even the most minimal standards for knowledge, and the final chapter concludes with a discussion of faith and hope.

Our modern-day word for sympathy is derived from the classical Greek word for fellow-feeling. Both in the vernacular as well as in the various specialist literatures within philosophy, psychology, neuroscience, economics, and history, "sympathy" and "empathy" are routinely conflated. In practice, they are also used to refer to a large variety of complex, all-too-familiar social phenomena: for example, simultaneous yawning or the giggles. Moreover, sympathy is invoked to address problems associated with social dislocation and political conflict. It is, then, turned into a vehicle toward generating harmony among otherwise isolated individuals and a way for them to fit into a larger whole, be it society and the universe. This volume offers a historical overview of some of the most significant attempts to come to grips with sympathy in Western thought from Plato to experimental economics. The contributors are leading scholars in philosophy, classics, history, economics, comparative literature, and political science. Sympathy is originally developed in Stoic thought. It was also taken up by Plotinus and Galen. There are original contributed chapters on each of these historical moments. Use for the concept was re-discovered in the Renaissance. And the volume has original chapters not just on medical and philosophical Renaissance interest in sympathy, but also on the role of antipathy in Shakespeare and the significance of sympathy in music theory. Inspired by the influence of Spinoza, sympathy plays a central role in the great moral psychologies of, say, Anne Conway, Leibniz, Hume, Adam Smith, and Sophie De Grouchy during the eighteenth century. The volume should offers an introduction to key background concept that is often overlooked in many of the most important philosophies of the early modern period. About a century ago the idea of Einfuhlung (or empathy) was developed in theoretical philosophy, then applied in practical philosophy and the newly emerging scientific disciplines of psychology. Moreover, recent economists have rediscovered sympathy in part experimentally and, in part by careful re-reading of the classics of the field.

The Oxford Handbook of German Philosophy in the Nineteenth Century is the first collective critical study of this important period in intellectual history. The volume is divided into four parts. The first part explores individual philosophers, including Fichte, Hegel, Schopenhauer, Marx, and Nietzsche, amongst other great thinkers of the period. The second addresses key philosophical movements: Idealism, Romanticism, Neo-Kantianism, and Existentialism. The essays in the third part engage with different areas of philosophy that received particular attention at this time, including philosophy of nature, philosophy of mind, philosophy of language, philosophy of history, and hermeneutics. Finally, the contributors turn to discuss central philosophical topics, from skepticism to mat-erialism, from dialectics to ideas of historical and cultural Otherness, and from the reception of antiquity to atheism. Written by a team of leading experts, this Handbook will be an essential resource for anyone working in the area and will lead the direction of future research.

First published in France in 1987, this book provides a definitive account of how to read and interpret Nietzsche, given that it is the work of Nietzsche himself that has so fundamentally changed our understanding of what "reading" and "interpreting" mean. The book's title points to the two central questions raised by Nietzsche: how culture is formed and how culture forms us; and the extent to which we are more body than spirit.

Intended for students of philosophy and critical theory, this book presents 13 essays by commentators on the work of Levinas and features two previously untranslated essays by Levinas and Derrida.>

We live in an age of growing dissatisfaction with the standard operations of representative democracy. The solution, according to a long radical democratic tradition, is the unmediated power of the people. Mass plebiscites and mass protest movements are celebrated as the quintessential expression of popular power, and this power promises to transcend ordinary institutional politics. But the outcomes of mass political phenomena can be just as disappointing as the ordinary politics they sought to overcome, breeding skepticism about democratic politics in all its forms. Potentia argues that the very meaning of popular power needs to be rethought. It offers a detailed study of the political philosophies of Thomas Hobbes and Benedict de Spinoza, focusing on their concept of power as potentia, concrete power, rather than power as potestas, authorized power. Specifically, the book's argument turns on a new interpretation of potentia as a capacity that is dynamically constituted in a web of actual human relations. This means that a group's potentia reflects any hostility or hierarchy present in the relations between its members. There is nothing spontaneously egalitarian or good about human collective existence; a group's power deserves to be called popular only if it avoids oligarchy and instead durably establishes its members' equality. Where radical democrats interpret Hobbes' "sleeping sovereign" or Spinoza's "multitude" as the classic formulations of unmediated popular power, Sandra Leonie Field argues that for both Hobbes and Spinoza, conscious institutional design is required in order for true popular power to be achieved. Between Hobbes' commitment to repressing private power and Spinoza's exploration of civic strengthening, Field draws on early modern understandings of popular power to provide a new lens for thinking about the risks and promise of democracy.

Sanchez and Sanchez have selected, edited, translated, and introduced some of the most influential texts in Mexican philosophy, which constitute a unique and robust tradition that will challenge and complicate traditional conceptions of philosophy. The texts collected here are organized chronologically and represent a period of Mexican thought and culture that emerged from the Mexican Revolution of 1910 and which culminated in la filosofia de lo mexicano (the philosophy of Mexicanness). Though the selections reflect on a variety of philosophical questions, collectively they represent a growing tendency to take seriously the question of Mexican national identity as a philosophical question-especially given the complexities of Mexico's indigenous and European ancestries, a history of colonialism, and a growing dependency on foreign money and culture. More than an attempt to describe the national character, however, the texts gathered here represent an optimistic period in Mexican philosophy that aimed to affirm Mexican culture and philosophy as a valuable, if not urgent, contribution to universal culture.

"God Crucified" and Other Essays on the New Testament's Christology of Divine Identity The basic thesis of this important book on New Testament Christology, sketched in the first essay 'God Crucified, is that the worship of Jesus as God was seen by the early Christians as compatible with their Jewish monotheism. Jesus was thought to participate in the divine identity of the one God of Israel. The other chapters provide more detailed support for, and an expansion of, this basic thesis. Readers will find not only the full text of Bauckham's classic book God Crucified, but also groundbreaking essays, some of which have never been published previously

This is the first of three volumes which will contain all of Locke's extant philosophical writings relating to An Essay Concerning Human Understanding, not included in other Clarendon editions like the Correspondence. It contains the earliest known drafts of the Essay, Drafts A and B, both written in 1671, and provides for the first time an accurate version of Locke's text. Virtually all his changes are recorded in footnotes on each page. Peter Nidditch, whose highly acclaimed edition of An Essay Concerning Human Understanding was published in this series in 1975, used pioneering editorial techniques in his compilation of Volume 1. Most of the work was completed before his tragically early death in 1983. Volumes 2 and 3, almost wholly the work of G. A. J. Rogers will contain the third extant draft of the Essay (Draft C), the Epitome and the Conduct of the Understanding. They will also include a History of the Writing of the Essay, together with other shorter writings by Locke.