This book offers a personal account of scholars in philosophy and education with whom I have had the good fortune to interact during the course of my half century at Harvard University and elsewhere. My aim in writing this account is threefold: ?rst, to recapture for myself the pleasure of their memorable company for its own sake, secondly, to have occasion to re?ect on the educational impact of their teaching, and, ?nally, to counteract the prevalent amnesia of universities by recalling the conduct of scholars of past generations who still have things to teach us. Iowe thanks to many people who have helped me in this endeavor. Professor Harvey Siegel, Dr. Stefania Jha, and Dr. Rosalind Schef?er read initial versions of the manuscript and gave me the bene't of their criticisms, as did the publisher's anonymous readers. JoAnne Sorabella and Stefania Jha listened to my readings of a number of these chapters, and JoAnne Sorabella produced several typescripts of the whole with her usual matchless pro?ciency. I presented some portions of the manuscript to the Philosophy of Education Research Center at Harvard and pro?ted from these occasions. After I joined the Mandel Center at Brandeis University in the Fall of 2003, Avital Feuer assisted me ably in readying the ?nal version of the book. And I am grateful to Laurie Schef?er for her meticulous help with proofreading.

In exploring the nature of excess relative to a phenomenology of the limit, Testing the Limit claims that phenomenology itself is an exploration of excess. What does it mean that "the self" is "given"? Should we see it as originary; or rather, in what way is the self engendered from textual practices that transgress—or hover around and therefore within—the threshold of phenomenologial discourse? This is the first book to include Michel Henry in a triangulation with Derrida and Levinas and the first to critique Levinas on the basis of his interpolation of philosophy and religion. Sebbah claims that the textual origins of phenomenology determine, in their temporal rhythms, the nature of the subjectivation on which they focus. He situates these considerations within the broader picture of the state of contemporary French phenomenology (chiefly the legacy of Merleau-Ponty), in order to show that these three thinkers share a certain "family resemblance," the identification of which reveals something about the traces of other phenomenological families. It is by testing the limit within the context of traditional phenomenological concerns about the appearance of subjectivity and ipseity that Derrida, Henry, and Levinas radically reconsider phenomenology and that French phenomenology assumes its present form.

It could certainly be argued that the way in which Hegel criticizes Newton in the Dissertation, the Philosophy of Nature and the lectures on the History of Philosophy, has done more than anything else to prejudice his own reputation. At first sight, what we seem to have here is little more than the contrast between the tested accomplishments of the founding father of modern science, and the random remarks of a confused and somewhat disgruntled philosopher; and if we are persuaded to concede that it may perhaps be something more than this - between the work of a clearsighted mathematician and experimentalist, and the blind assertions of some sort of Kantian logician, blundering about among the facts of the real world. By and large, it was this clear-cut simplistic view of the matter which prevailed among Hegel's contemporaries, and which persisted until fairly recently. The modification and eventual transformation of it have come about gradually, over the past twenty or twenty-five years. The first full-scale commentary on the Philosophy of Nature was published in 1970, and gave rise to the realization that to some extent at least, the Hegelian criticism was directed against Newtonianism rather than the work of Newton himself, and that it tended to draw its inspiration from developments within the natural sciences, rather than from the exigencies imposed upon Hegel's thinking by a priori categorial relationships.

A selection translated and edited with an introduction by G.H.R. Parkinson.

While phenomenology and Yogacara Buddhism are both known for their investigations of consciousness, there exists a core tension between them: phenomenology affirms the existence of essence, whereas Yogacara Buddhism argues that everything is empty of essence (svabhava). How is constructive cultural exchange possible when traditions hold such contradictory views? Answering this question and positioning both philosophical traditions in their respective intellectual and linguistic contexts, Jingjing Li argues that what Edmund Husserl means by essence differs from what Chinese Yogacarins mean by svabhava, partly because Husserl problematises the substantialist understanding of essence in European philosophy. Furthermore, she reveals that Chinese Yogacara has developed an account of self-transformation, ethics and social ontology that renders it much more than simply a Buddhist version of Husserlian phenomenology. Detailing the process of finding a middle ground between the two traditions, this book demonstrates how both can thrive together in order to overcome Orientalism.

The twentieth century discovered the concept of sacred place largely through the work of Martin Heidegger and Mircea Eliade. Their writings on sacred place respond to the modern manipulation of nature and secularization of space, and so may seem distinctively postmodern, but their work has an important and unacknowledged precedent in the Neoplatonism of Late Antiquity and the early Middle Ages. "Sacred Place in Early Medieval Neoplatonism" traces the appearance and development of sacred place in the writings of Neoplatonists from the third to ninth centuries, and sets them in the context of present-day debates over place and the sacred.

In Divine Audacity, Peter Dillard presents a historically informed and rigorous analysis of the themes of mystical union, volition and virtue that occupied several of the foremost theological minds in the late thirteenth and early fourteenth centuries. In particular, the work of Marguerite Porete raises complex questions in these areas, which are further explored by a trio of her near contemporaries. Their respective meditations are thoroughly analysed and then skilfully brought into dialogue. What emerges from Dillard's synthesis of these voices is a contemporary mystical theology that is rooted in Hugh of Balma's affective approach, sharpened through critical engagement with Meister Eckhart's intellectualism, and strengthened by crucial insights gleaned from the writings of John Ruusbroec. The fresh examination of these thinkers - one of whom paid with her life for her radicalism - will appeal to philosophers and theologians alike, while Dillard's own propositions demand attention from all who concern themselves with the nature of the union between the soul and God.

Few twenty-first century academics take seriously mysticism's claim that we have direct knowledge of a higher or more "inner" reality or God. But Philosophical Mysticism argues that such leading philosophers of earlier epochs as Plato, G. W. F. Hegel, Ludwig Wittgenstein, and Alfred North Whitehead were, in fact, all philosophical mystics. This book discusses major versions of philosophical mysticism beginning with Plato. It shows how the framework of mysticism's higher or more inner reality allows nature, freedom, science, ethics, the arts, and a rational religion-in-the-making to work together rather than conflicting with one another. This is how philosophical mysticism understands the relationships of fact to value, rationality to ethics, and the rest. And this is why Plato's notion of ascent or turning inward to a higher or more inner reality has strongly attracted such major figures in philosophy, religion, and literature as Aristotle, Plotinus, St Augustine, Dante Alighieri, Immanuel Kant, Hegel, William Wordsworth, Ralph Waldo Emerson, Emily Dickinson, Whitehead, and Wittgenstein. Wallace's Philosophical Mysticism brings this central strand of western philosophy and culture into focus in a way unique in recent scholarship.

Since genius is scattered across the centuries, anyone philosophically engaged does well to ponder the teachings of at least some great earlier philosophers. Yet, historicists argue that each philosophy is temporally bound, contemporary analytic philosophers are apt to draw negative conclusions about the value of past philosophy for forming a justifiable conception of reality, and champions of a scientistic world-view dismiss all philosophy uninformed by the latest discoveries. In Sullivan and Pannier challenge these skeptical arguments and illustrate concretely the power of past philosophy to invigorate the mind and its philosophic products. They cast doubt, through abstract argument and concrete illustration, on the wisdom of treating all earlier systems and theories as useless patrimony of long dead elders.

Kant's Critique of Judgment has often been interpreted by scholars as comprising separate treatments of three uneasily connected topics: beauty, biology, and empirical knowledge. Rachel Zuckert's book interprets the Critique as a unified argument concerning all three domains. She argues that on Kant's view, human beings demonstrate a distinctive cognitive ability in appreciating beauty and understanding organic life: an ability to anticipate a whole that we do not completely understand according to preconceived categories. This ability is necessary, moreover, for human beings to gain knowledge of nature in its empirical character as it is, not as we might assume it to be. Her wide-ranging and original study will be valuable for readers in all areas of Kant's philosophy.

G. E. R. Lloyd explores the variety of ideas and assumptions that humans have entertained concerning three main topics: being, or what there is; humanity--what makes a human being a human; and understanding, both of the world and of one another. Amazingly diverse views have been held on these issues by different individuals and collectivities in both ancient and modern times. Lloyd juxtaposes the evidence available from ethnography and from the study of ancient societies, both to describe that diversity and to investigate the problems it poses. Many of the ideas in question are deeply puzzling, even paradoxical, to the point where they have often been described as irrational or frankly unintelligible. Many implicate fundamental moral issues and value judgements, where again we may seem to be faced with an impossible task in attempting to arrive at a fair-minded evaluation. How far does it seem that we are all the prisoners of the conceptual systems of the collectivities to which we happen to belong? To what extent and in what circumstances is it possible to challenge the basic concepts of such systems? Being, Humanity, and Understanding examines these questions cross-culturally and seeks to draw out the implications for the revisability of some of our habitual assumptions concerning such topics as ontology, morality, nature, relativism, incommensurability, the philosophy of language, and the pragmatics of communication.

In the present book, Pauline Phemister argues against traditional Anglo-American interpretations of Leibniz as an idealist who conceives ultimate reality as a plurality of mind-like immaterial beings and for whom physical bodies are ultimately unreal and our perceptions of them illusory. Re-reading the texts without the prior assumption of idealism allows the more material aspects of Leibniz's metaphysics to emerge. Leibniz is found to advance a synthesis of idealism and materialism. His ontology posits indivisible, living, animal-like corporeal substances as the real metaphysical constituents of the universe; his epistemology combines sense-experience and reason; and his ethics fuses confused perceptions and insensible appetites with distinct perceptions and rational choice. In the light of his sustained commitment to the reality of bodies, Phemister re-examines his dynamics, the doctrine of pre-established harmony and his views on freedom. The image of Leibniz as a rationalist philosopher who values activity and reason over passivity and sense-experience is replaced by the one of a philosopher who recognises that, in the created world, there can only be activity if there is also passivity; minds, souls and forms if there is also matter; good if there is evil; perfection if there is imperfection.

The seventeenth and eighteenth centuries are arguably the most important period in philosophy's history, given that they set a new and broad foundation for subsequent philosophical thought. Over the last decade, however, discontent among instructors has grown with coursebooks' unwavering focus on the era's seven most well-known philosophers-all of them white and male-and on their exclusively metaphysical and epistemological concerns. While few dispute the centrality of these figures and the questions they raised, the modern era also included essential contributions from women-like Margaret Cavendish, Elisabeth of Bohemia, Mary Wollstonecraft, and Emilie Du Chatelet-as well as important non-white thinkers, such as Anton Wilhelm Amo, Julien Raimond, and Ottobah Cugoano. At the same time, there has been increasing recognition that moral and political philosophy, philosophy of the natural world, and philosophy of race-also vibrant areas of the seventeenth and eighteenth centuries-need to be better integrated with the standard coverage of metaphysics and epistemology. A New Modern Philosophy: The Inclusive Anthology of Primary Sources addresses-in one volume-these valid criticisms. Weaving together multiple voices and all of the era's vibrant areas of debate, this volume sets a new agenda for studying modern philosophy. It includes a wide range of readings from 34 thinkers, integrating essential works from all of the canonical writers along with the previously neglected philosophers. Arranged chronologically, editors Eugene Marshall and Susanne Sreedhar provide an introduction for each author that sets the thinker in his or her time period as well as in the longer debates to which the thinker contributed. Study questions and suggestions for further reading conclude each chapter. At the end of the volume, in addition to a comprehensive subject index, the book includes 13 Syllabus Modules, which will help instructors use the book to easily set up different topically structured courses, such as "The Citizen and the State," "Mind and Matter," "Education," "Theories of Perception," or "Metaphysics of Causation." And an eresource offers a wide range of supplemental online resources, including essay assignments, exams, quizzes, student handouts, reading questions, and scholarly articles on teaching the history of philosophy.

Francois Laruelle has been developing his project of non-philosophy since the 1970s. Throughout this time he has aimed at nothing less than the discovery and development of a new form of thinking that draws its material from philosophy and related disciplines, but uses them in inventive new ways that are seen as heretical by standard philosophical approaches. The contributions to this volume highlight Laruelle's own distinctive approach to the history of thought and bring together researchers in the Anglophone and Francophone world who have taken up the project of non-philosophy in their own way, developing new heresies, sometimes even in relation to non-philosophy itself. The contributions here show the scope of non-philosophy with essays on gender, science, religion, politics, animals, and the history of philosophy. They are all brought together, not in a city of intellectuals bound together by law, but within a city of heretics bound together only by their status as stranger. This book was originally published as a special issue of Angelaki.

This book proposes a new way of reading modern Western philosophers in the Indian context. It questions the colonial methodology, or the practice of importing theories of Western philosophy, and shows how its unmediated applications are often incongruent, irrelevant, and unproductive in local frameworks. The author shows an alternative route to approaching philosophers from the West - Rousseau, Derrida, Deleuze, Guattari, and Bergson - by bending and reassembling aspects of their ideas and theories to relate with the diversity and complexity of Indian society. He also offers insights on the politics of non-being and negation from a neglected modern Indian philosopher, Vaddera Chandidas, as a step forward from the Western philosophers presented here. An intervention in philosophical research methodology, this volume will interest scholars and researchers of philosophy, Western philosophy, Indian philosophy, comparative studies, postcolonial studies, literature, cultural studies, and political philosophy.

The author emphasizes Moore's contributions to philosophy and discusses his appeals to common sense and to ordinary language and his concept of the theory of meaning. This is followed by a close examination of the method of analysis. The application of the method is then illustrated in chapters on Moore's ethics and on his views on visual perception.

Concept auditing is based on an innovative premise for philosophers: when they address an everyday life conception on the order of knowledge, truth, justice, fairness, beauty, or the like and purport to be dealing with what it involves, then they must honor the existing meanings of these terms. And insofar as the prevailing meaning is being contravened, they must explain how and justify why this is being done. They must, in sum, explain how their treatment of a topic relates to our established pre-systematic understanding of the issues involved and relate their deliberations to the prevailing conception of the matter they are proposing to discuss. The aim of a concept audit is to consider to what extent a given philosophical discussion honors this communicative obligation. Concept Audits sets out not only to explain and defend this procedure, but also to consider a host of applications and exemplifications of these ideas. Nicholas Rescher shows how this method of conceptual auditing can function to elucidate and evaluate philosophical theses and doctrine across a wide spectrum of issues, ranging from logic to ethics and metaphysics. Accordingly, he explains and illustrates an instructive innovation in philosophical method. This new study of philosophical methodology presents its method in a clear and convincing way and shows the method at work with respect to a wide spectrum of important philosophical issues.

Few books in theology have faced the twentieth century with all its horrors and yet revoiced the redemptive Christian antidote as convincingly as Joseph Ratzinger's 1968 masterpiece, Introduction to Christianity. In Gift to Church and World, John Cavadini and Donald Wallenfang present papers from the conference held at the University of Notre Dame to celebrate the fiftieth anniversary of this classic book's publication and, through it, Ratzinger's lasting influence on the world of Christian theology. Bishops, priests, and lay men and women set their hands to 'the trowel of tribute,' honoring the legacy of Joseph Ratzinger and the pivotal role he has played in the recent history of the Catholic Church. Covering Ratzinger's work on fundamental theology, philosophical theology, dogmatic theology, spiritual theology, and pedagogy, the essays gathered here shed new light on Ratzinger's theological genius. Throughout, the authors return to his compelling expression of the divine call to reawaken to our true identity as beloved children of God. Altogether, readers will deepen their appreciation and understanding of the theological contributions of Joseph Ratzinger, and his continued relevance to mission and evangelisation today.

The great German philosopher and aesthetic theorist Theodor Wiesengrund Adorno (1903-1969) was one of the main philosophers of the first generation of the Frankfurt School of critical theory. An accomplished musician, Adorno first focused on the theory of culture and art. Later he turned to the problem of the self-defeating dialectic of modern reason and freedom. In this collection of essays, imbued with the most up-to-date research, a distinguished roster of Adorno specialists explore the full range of his contributions to philosophy, history, music theory, aesthetics and sociology. New readers will find this the most convenient and accessible guide to Adorno currently available. Advanced students and specialists will find a conspectus of recent developments in the interpretation of Adorno.

Ludwig Wittgenstein's 'Tractatus Logico-Philosophicus' is one of the most important books of the twentieth century. It influenced philosophers and artists alike and it continues to fascinate readers today. It offers rigorous arguments but clothes them in enigmatic pronouncements. Wittgenstein himself said that his book is 'strictly philosophical and simultaneously literary, and yet there is no blathering in it'. This introduction, first published in 2005, considers both the philosophical and the literary aspects of the 'Tractatus' and shows how they are related. It also shows how the work fits into Wittgenstein's philosophical development and the tradition of analytic philosophy, arguing strongly for the vigour and significance of that tradition.