This collection of essays is the fruit of about fifteen years of discussion and research by James Force and me. As I look back on it, our interest and concern with Newton's theological ideas began in 1975 at Washington University in St. Louis. James Force was a graduate student in philosophy and I was a professor there. For a few years before, I had been doing research and writing on Millenarianism and Messianism in the 17th and 18th centuries, touching occasionally on Newton. I had bought a copy of Newton's Observations upon the Prophecies of Daniel, and the Apocalypse of St. John for a few pounds and, occasionally, read in it. In the Spring of 1975 I was giving a graduate seminar on Millenarian and Messianic ideas in the development of modem philosophy. Force was in the seminar. One day he came very excitedly up to me and said he wanted to write his dissertation on William Whiston. At that point in history, the only thing that came to my mind about Whiston was that he had published a, or the, standard translation of Josephus (which I also happened to have in my library. ) Force told me about the amazing views he had found in Whiston's notes on Josephus and in some of the few writings he could find in St. Louis by, or about, Whiston, who was Newton's successor as Lucasian Professor of mathematics at Cambridge and who wrote inordinately on Millenarian theology.

This volume critically reexamines Otto Neurath s conception of the unity of science. Some of the leading scholars of Neurath s work, along with many prominent philosophers of science critically examine his place in the history of philosophy of science and evaluate the relevance of his work for contemporary debates concerning the unity of science."

Kant’s defence of religion and attempts to reconcile faith with reason position him as a moderate Enlightenment thinker in existing scholarship. Challenging this view and reconceptualising Kant’s religion along rationalist lines, Anna Tomaszewska sheds light on its affinities with the ideas of the radical Enlightenment, originating in the work of Baruch Spinoza and understood as a critique of divine revelation. Distinguishing the epistemological, ethical and political aspects of such a critique, Tomaszewska shows how Kant’s defence of religion consists of rationalizing its core tenets and establishing morality as the essence of religious faith. She aligns him with other early modern rationalists and German Spinozists and reveals the significance for contemporary political philosophy. Providing reasons for prioritizing freedom of thought, and hence religious criticism, over an unqualified freedom of belief, Kant's theology approximates the secularising tendency of the radical Enlightenment. Here is an understanding of how the shift towards a secular outlook in Western culture was shaped by attempts to rationalize rather than uproot Christianity.

This book explores the concept of epistemic justification and our understanding of the problem of skepticism. Providing critical examination of key responses to the skeptical challenge, Hamid Vahid presents a theory which is shown to work alongside the internalism/externalism issue and the thesis of semantic externalism, with a deontological conception of justification at its core.

This book briefly outlines the evolution of general philosophical ideas since 1900, emphasizing how the concept of philosophy itself has changed.

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.

The polysemous German word Geschlecht -- denoting gender, genre, kind, kinship, species, race, and somehow also more -- exemplifies the most pertinent questions of the translational, transdisciplinary, transhistorical, and transnational structures of the contemporary humanities: What happens when texts, objects, practices, and concepts are transferred or displaced from one language, tradition, temporality, or form to another? What is readily transposed, what resists relocation, and what precipitate emerges as distorted or new? Drawing on Barbara Cassin's transformative remarks on untranslatability, and the activity of "philosophizing in languages," scholars contributing to The Geschlecht Complex examine these and other durable queries concerning the ontological powers of naming, and do so in the light of recent artistic practices, theoretical innovations, and philosophical incitements. Combining detailed case studies of concrete "category problems" in literature, philosophy, media, cinema, politics, painting, theatre, and the performing arts with a range of indispensable excerpts from canonical texts -- by notable, field-defining thinkers such as Apter, Cassin, Cavell, Derrida, Irigaray, Malabou, and Nancy, among others -- the volume presents "the Geschlecht complex" as a condition to become aware of, and in turn, to companionably underwrite any interpretive endeavor. Historically grounded, yet attuned to the particularities of the present, the Geschlecht complex becomes an invaluable mode for thinking and theorizing while ensconced in the urgent immediacy of pressing concerns, and poised for the inevitable complexities of categorial naming and genre discernment that await in the so often inscrutable, translation-resistant twenty-first century.

More scholarly works on the history of American philosophy have been completed in Russian than in any other language outside of our own; yet most of that body of work has not been translated or studied comprehensively. Consequently, Soviet-era efforts to understand American thought have remained almost entirely unknown to Western scholars.
In his pioneering new book Interpreting America John Ryder makes available for the first time to English-speaking readers Russian views of the full range of American philosophical thought: from seventeenth-century Puritanism through the colonial and revolutionary periods, nineteenth- century idealism, pragmatism, naturalism, and other twentieth-century movements and figures. Using his own accurate translations, he clearly reconstructs a chain of core ideas, emphasizes the most essential concepts of each writer's work, and gives a multidimensional reconstruction of the arguments of each author.
By taking mainstream Soviet philosophical commentators like Baskin, Bogomolov, Karimsky, Melvil, Pokrovsky, Sidorov, and Yulina seriously and letting them speak for themselves, Ryder shows not only what Soviet philosophers and scholars thought of American philosophy (and why they were so interested in the first place) but also the nuances of the internal disagreements among Soviet thinkers about what American philosophers were saying. He also reveals a strong continuity between contemporary, post-Soviet Russian philosophy and earlier Soviet work.
Perhaps no other book has ever explored in such a systematic manner the ways in which one philosophical system has regarded another. Ryder's revealing study of how others have viewed us helps to clarify thedepth, richness, and complexity of our own American philosophical heritage.

Applying: to Derrida: What might such an extraordinary phrase mean? How are we to read its many folds, its strange, enigmatic grammar? Who does the applying? To whom? In what cases does Derrida apply, and why should scholars apply (themselves) to Jacques Derrida, today, more than ever? In order to find possible answers to such questions, all prospective applicants should apply within to this extraordinary collection of essays, which provides some of the most innovative insights and radical departures in the field of Derridean studies. Striking out from a number of new headings and in a number of new directions each of the essays in this collection pushes at the borders of their topics, disciplines and ways of thinking, providing innovative and inventive insights into the work - and application - of Jacques Derrida on a diverse range of themes including Irish identity, communication, ethics, love, tele-technology, Victorian studies, the limits of philosophy, translation, otherness and literature, demonstrating that, today, despite repeated accusations over recent years that the work of Derrida has become passe, there is more vitality and spirit in engaging with the writings of Derri

For the first time in English the world community of scholars is systematically assembling and presenting the results of recent research in the vast literature of Soren Kierkegaard. Based on the definitive English edition of Kierkegaard's works by Princeton University Press, this series of commentaries addresses all the published texts of the influential Danish philosopher and theologian.

This book focuses on the work of Mircea Eliade, taking a methodological concern, but also focusing on a wider concern, trying to indicate the many facets and implications of Eliade's scholarship as a historian of religions. Chapters two and three are concerned with the work of Eliade as a historian of religions, whereas chapter four examines the theological aspects of his work. After an examination of the human situation and his understanding of God, the book goes on to discover that the key to understanding Eliade's theological reflections is the role of nostalgia. As well as the theological aspects of Eliade's work, this book looks at his participation and contribution to cross-cultural dialogue, his theory of myth, his theory of archaic ontology, his concept of power and his views on time from the perspective of his roles as both a historian of religions and a literary figure.

This book gathers into one volume the most provocative philosophical writing on race produced by the luminaries of the European Enlightenment. There is no anthology that has so focused itself on exploring through primary texts the alliance between philosophy, anthropology and race.

It is an attempt to show, through primary texts on matters of race, the "dark" sides of the Enlightenment philosophy. The book is an indispensable tool for students and researchers interested in exploring the race-inflected nature of eighteenth-century philosophy and science on the one hand, and the systematics relations between philosophy and anthropology and race, on the other.

The distinction between the contexts of discovery and justification has had a turbulent career in philosophy of science. At times celebrated as the hallmark of philosophical approaches to science, at times condemned as ambiguous, distorting, and misleading, the distinction dominated philosophical debates from the early decades of the twentieth century to the 1980s. Until today, it informs our conception of the content, domain, and goals of philosophy of science. It is due to this fact that new trends in philosophy of experimentation and history and sociology of science have been marginalized by traditional scholarship in philosophy. To acknowledge properly this important recent work we need to re-open the debate about the nature, development, and significance of the context distinction, about its merits and flaws. The contributions to this volume provide close readings and detailed analyses of the original textual sources for the context distinction.

"I do not expect a good reception from professional philosophers" wrote Whitehead in 1929, immediately after the publication of Process and Reality. Indeed, it took nearly thirty years before scholars seriously started to try to decipher the book taken as a whole. And there remains today "professional" Whiteheadians who claim that this work can - or even should - be bracketed by anyone wishing to get a clear picture of Whitehead's true speculative agenda. Creativity and Its Discontents aims to provide evidence of the conditions for this state of affairs by gathering and contextualizing all the major reviews (translated where need be) of Process and Reality: its original 1929 edition, its various translations (some of them still ongoing) and its 1978 corrected edition. It is designed as the ideal tool to accompany the recently published Handbook of Whiteheadian Process Thought.

This historico-critical edition of Schopenhauer's manuscript remains contains Schopenhauer's entire suviving philosophical notes, from his university years until his death in 1860. Translated here into English for the first time, it provides a fascinating insight into the workings of Schopenhauer's mind and an important key to his philosophical work.Translated by E.F.J. Payne.

In recent decades, there has been much scholarly controversy as to the basic ontological commitments of the philosopher Gottfried Wilhelm Leibniz (1646-1716). The old picture of his thought as strictly idealistic, or committed to the ultimate reduction of bodies to the activity of mind, has come under attack, but Leibniz's precise conceptualization of bodies, and the role they play in his system as a whole, is still the subject of much controversy. One thing that has become clear is that in order to understand the nature of body in Leibniz, and the role body plays in his philosophy, it is crucial to pay attention to the related concepts of organism and of corporeal substance, the former being Leibniz's account of the structure of living bodies (which turn out, for him, to be the only sort of bodies there are), and the latter being an inheritance from the Aristotelian hylomorphic tradition which Leibniz appropriates for his own ends. This volume brings together papers from many of the leading scholars of Leibniz's thought, all of which deal with the cluster of questions surrounding Leibniz's philosophy of body.

The essays collected in this volume represent, in a revised version, the pa- pers of the Wittgenstein Conference held in November 1989 at the Univer- sity ofRome 'La Sapienza' to celebrate the centenary ofhis birth. They offer a systematic account ofWittgenstein's philosophy ofmind and contribute to illuminate his later conception of perceptive, emotional and cognitive lan- guage. Some of the reasons why it seemed the right time to promote an am- pIe confrontation ofideas on Wittgenstein's mature perspective are sufficiently c1ear as they derive from the need to sum up the state of research based on the availability of the Nachlass and the publication in the last decade of a conspicuous quantity ofwritings dedicated to philosophical psychology; other reasons are more complex as they depend on the already noticed tendency in the recent epistemological debate to interpret Wittgenstein's provocative and controversial theses in a "perverse" way, in a way which has been used as a banner for epistemic relativism, subjectivism, and irrationalism. The intention of this collection of essays is to construct an image of Wittgenstein's thought, which is as faithful as possible to his philosophy of mind and language from both a theoretical and exegetical point of view. The book also strives to assess the continuity and internal coherence of the theses developed throughout the different phases of his research.

The middle decades of the nineteenth century, sometimes known as the American Renaissance, yielded some of the most enduring literary works and influential philosophical ideas in American history. The Transcendentalist movement was central to defining this period, and nineteenth-century thinkers responded to it in different ways. While Emerson and Thoreau fostered it, Hawthorne and Poe criticized it; while Melville, though never part of New England Transcendentalism, was ambivalent. The movement was not entirely original, and American Transcendentalists borrowed much from the European and Oriental traditions. This volume is a comprehensive guide to the major and minor figures who shaped Transcendentalism in New England, particularly between 1830 and the Civil War. Included are entries for some two hundred writers, philosophers, and theologians who fostered the movement or responded to it in significant ways. While most of the entries are for American thinkers, international figures who advanced Transcendentalism in New England and who were alive until at least 1830 are also covered. Entries relate the person to Transcendentalism, and each includes bibliographical references. A short bibliographical essay identifies the most important general biographical sources on American Transcendentalists.

In the essays presented in this volume Bentham lays down the theoretical principles from which he develops his proposals for reform of the English poor laws in response to the perceived crisis in poor relief in the mid-1790s. These ideas were to be a significant influence on the Poor Law Amendment Act of 1834.

This historico-critical edition of Schopenhauer's manuscript remains contains Schopenhauer's entire surviving philosophical notes, from his university years until his death in 1860. Translated here into English for the first time, it provides a fascinating insight into the workings of Schopenhauer's mind and an important key to his philosophical work. Translated by E.F.J. Payne

This book discusses both the philosophy of language and linguistic philosophy.