Building on concepts developed in his previously published New Theory of Beauty, Guy Sircello constructs a bold and provocative theory of love in which the objects of love are the qualities that "bear" beauty and the pleasure of all love is "erotic," without being "sexual." The theory reveals a continuity of subject matter between premodern notions of love and modern notions of aesthetic pleasure, thus providing grounds for criticizing modern tendencies to isolate the aesthetic both culturally and psychologically and to separate it from its home in the human body.

The author begins with an analysis of enjoyment that reduces all enjoyment to the enjoyment of the "experience of qualities." He explains how we experience qualities as "circulating" in a special form of "space" that includes our own bodies, the external world, and their interpenetration. Sircello generalizes this analysis to encompass all forms of love and grounds the pleasure of all love--aesthetic or nonaesthetic, personal or nonpersonal, sexual or nonsexual--in an experience of the form of an "overall bodily caress."

Originally published in 1989.

The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These paperback editions preserve the original texts of these important books while presenting them in durable paperback editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Nathan L. King's The Excellent Mind considers the importance of the intellectual virtues: the character traits of excellent thinkers. He explains what it means to have an excellent mind: one that is curious, careful, self-reliant, humble, honest, persevering, courageous, open, firm, and wise. Drawing from recent literature in philosophy and psychology, he considers what these virtues are like in practice, why they are important, and how we grow in them. King also argues that despite their label, these virtues are not just for intellectuals: they are for everyone. He shows how intellectual virtues are critical to living everyday life, in areas as diverse as personal relationships, responsible citizenship, civil discourse, personal success, and education. Filled with vivid examples and relevant applications, The Excellent Mind will serve as an engaging introduction to the intellectual virtues for students and anyone interested in the topic.

Diese Abhandlung ist im Marz 1988 geschrieben, im August 1989 und im Sommer 1990 Uberarbeitet worden. Es ergab sich unbeabsichtigt, daB sie im hun- dertsten Todesjahr Gontscharovs herauskommt. Die in ihr gegebene Erklarung von Gontscharovs drittem und letztem Roman, nach eigener Dberzeugung seinem wichtigsten, will keine vollstandige Interpreta- tion geben. Vieles bleibt offen: das Bild der Statue und das Pygmalionmotiv, das eine wohl aus der Goethe-Kritik des Jungen Deutschlands, das andere aus Schiller genommen; das Instinktmotiv, das Fenstermotiv, das Motiv der Dammerung, das aus Gogol entwickelt ist, des Schusses, das es auch in Turgenevs Vater und Sohne gibt. Bestimmte Stilfiguren wie die Reflexion in Dreierformeln, die gewiB eine Analyse wert sind, werden gesehen, aber nicht behandelt. Literarische Beziehun- gen wie die zu Karamzin, Gogol, Lermontov, Byron sind kaum beriihrt; die zu Ossian und Bellini wurden friiher an anderer Stelle behandelt. Die Tiervergleiche verdienen genauere Betrachtung; hier ist nur einer, der Hundevergleich unter- sucht; ein anderer, der Vogelvergleich, gestreift. Manche wichtige Person, wie die Babuschka und Tuschin, mUBte in ihrer allegorischen Form ausfiihrlicher unter- sucht werden, als es hier geschieht. Vieles ist freilich erwahnt, Einiges in Anmer- kungen angedeutet; Manches haben Andere erschopfend untersucht und es wurde deshalb nicht wiederholt. Das Ziel dieser Abhandlung ist ein anderes. Das Feuer der Kritik hat yom ersten Augenblick an Die Schlucht in eine Beleuchtung getaucht, aus der sie sich bisher nicht hat befreien konnen.

Justus Lipsius' De Constantia (1584) is one of the most important and interesting of sixteenth century Humanist texts. A dialogue in two books, conceived as a philosophical consolation for those suffering through contemporary religious wars, De Constantia proved immensely popular in its day and formed the inspiration for what has become known as 'Neo-stoicism'. This movement advocated the revival of Stoic ethics in a form that would be palatable to a Christian audience. In De Constantia Lipsius deploys Stoic arguments concerning appropriate attitudes towards emotions and external events. He also makes clear which parts of stoic philosophy must be rejected, including its materialism and its determinism. De Constantia was translated into a number of vernacular languages soon after its original publication in Latin. Of the English translations that were made, that by Sir John Stradling (1595) became a classic; it was last reprinted in 1939. The present edition offers a lightly revised version of Stradling's translation, updated for modern readers, along with a new introduction, notes and bibliography.

This book examines how English writers from the Elizabethan period to the Restoration transformed and contested the ancient ideal of the virtuous mean. As early modern authors learned at grammar school and university, Aristotle and other classical thinkers praised "golden means" balanced between extremes: courage, for example, as opposed to cowardice or recklessness. By uncovering the enormous variety of English responses to this ethical doctrine, Joshua Scodel revises our understanding of the vital interaction between classical thought and early modern literary culture.

Scodel argues that English authors used the ancient schema of means and extremes in innovative and contentious ways hitherto ignored by scholars. Through close readings of diverse writers and genres, he shows that conflicting representations of means and extremes figured prominently in the emergence of a self-consciously modern English culture. Donne, for example, reshaped the classical mean to promote individual freedom, while Bacon held extremism necessary for human empowerment. Imagining a modern rival to ancient Rome, georgics from Spenser to Cowley exhorted England to embody the mean or lauded extreme paths to national greatness. Drinking poetry from Jonson to Rochester expressed opposing visions of convivial moderation and drunken excess, while erotic writing from Sidney to Dryden and Behn pitted extreme passion against the traditional mean of conjugal moderation. Challenging his predecessors in various genres, Milton celebrated golden means of restrained pleasure and self-respect. Throughout this groundbreaking study, Scodel suggests how early modern treatments of means and extremes resonate in present-day cultural debates.

The enigmatic sixteenth-century Swiss physician and natural philosopher Philippus Aureolus Theophrastus Bombastus von Hohenheim, called Paracelsus, is known for the almost superhuman energy with which he produced his innumerable writings, for his remarkable achievements in the development of science, and for his reputation as a visionary (not to mention sorcerer) and alchemist. Little is known of his biography beyond his legendary achievements, and the details of his life have been filled in over the centuries by his admirers. This richly illustrated anthology presents in modernized language a selection of the moral thought of a man who was not only a self-willed genius charged with the dynamism of an impetuous and turbulent age but also in many ways a humble seeker after truth, who deeply influenced C. G. Jung and his followers.

Medieval philosophy is primarily associated today with university-based disputations and the authorities cited in those disputations. In their own time, however, scholastic debates were recognized as just one part of wide-ranging philosophical and theological discussions. A Hidden Wisdom breaks new ground by drawing attention to another crucial component of these conversations: the Christian contemplative tradition. The period from 1200 to 1500, in particular, saw a dramatic increase in the production and consumption of mystical and contemplative literature in the 'Christian West', by laypeople as well as religious scholars, women as well as men. A Hidden Wisdom focuses on five topics of particular interest to both scholastics and contemplatives in this period, namely, self-knowledge, reason and its limits, love and the will, persons, and immortality and the afterlife. This focus centers the (often overlooked) contributions of medieval women and demonstrates that when we re-unite scholasticism with its contemplative counterpart, we gain not only a more accurate understanding of the scope of medieval Christian philosophy and theology but also an increased awareness of a deeply practical tradition that builds up as well as tears down, generates as well as deconstructs. The book's treatment of topics and figures is meant to be representative rather than exhaustive: a tasting menu, rather than a comprehensive study. The choice of topics offers a series of 'hooks' for philosophers to connect their own interests to issues central to medieval contemplative philosophy, while also providing medievalists in other disciplines a fresh lens through which to view these texts.

Giordano Bruno (1548-1600) is one of the great figures of early modern Europe, and one of the least understood. Ingrid D. Rowland's biography establishes him once and for all as a peer of Erasmus, Shakespeare, and Galileo--a thinker whose vision of the world prefigures ours.
Writing with great verve and erudition, Rowland traces Bruno's wanderings through a sixteenth-century Europe where every certainty of religion and philosophy has been called into question, and reveals how he valiantly defended his ideas to the very end, when he was burned at the stake as a heretic on Rome's Campo de' Fiori.

"A loving and thoughtful account of Bruno's] life and thought, satires and sonnets, dialogues and lesson plans, vagabond days and star-spangled nights. . . . Ingrid D. Rowland has her reasons for preferring Bruno to Copernicus, Tycho Brahe, Johannes Kepler, even Galileo and Leonardo, and they're good ones."--John Leonard, "Harper's
""Whatever else Bruno was, he was wild-minded and extreme, and Rowland communicates this, together with a sense of the excitement that his ideas gave him. . . . It's that feeling for the explosiveness of the period, and Rowland's] admiration of Bruno for participating in it--indeed, dying for it--that is the central and most cherishable quality of the biography."--Joan Acocella, "New Yorker
""Rowland tells this great story in moving, vivid prose, concentrating as much on Bruno's thought as on his life. . . . His restless mind, as she makes clear, not only explored but transformed the heavens."--Anthony Grafton, "New York Review of Books
"" Bruno] seems to have been an unclassifiable mixture of foul-mouthed Neapolitan mountebank, loquacious poet, religious reformer, scholastic philosopher, and slightly wacky astronomer."--Anthony Gottlieb, "New York Times Book Review
""A marvelous feat of scholarship. . . . This is intellectual biography at its best."--Peter N. Miller, "New Republic
""An excellent starting point for anyone who wants to rediscover the historical figure concealed beneath the cowl on Campo de' Fiori."--Paula Findlen, "Nation"

Francis Bacon (1561-1626), commonly regarded as one of the founders of the Scientific Revolution, exerted a powerful influence on the intellectual development of the modern world. He also led a remarkably varied and dramatic life as a philosopher, writer, lawyer, courtier, and statesman. Although there has been much recent scholarship on individual aspects of Bacon's career, Perez Zagorin's is the first work in many years to present a comprehensive account of the entire sweep of his thought and its enduring influence. Combining keen scholarly and psychological insights, Zagorin reveals Bacon as a man of genius, deep paradoxes, and pronounced flaws.

The book begins by sketching Bacon's complex personality and troubled public career. Zagorin shows that, despite his idealistic philosophy and rare intellectual gifts, Bacon's political life was marked by continual careerism in his efforts to achieve advancement. He follows Bacon's rise at court and describes his removal from his office as England's highest judge for taking bribes. Zagorin then examines Bacon's philosophy and theory of science in connection with his project for the promotion of scientific progress, which he called "The Great Instauration." He shows how Bacon's critical empiricism and attempt to develop a new method of discovery made a seminal contribution to the growth of science. He demonstrates Bacon's historic importance as a prophetic thinker, who, at the edge of the modern era, predicted that science would be used to prolong life, cure diseases, invent new materials, and create new weapons of destruction. Finally, the book examines Bacon's writings on such subjects as morals, politics, language, rhetoric, law, and history. Zagorin shows that Bacon was one of the great legal theorists of his day, an influential philosopher of language, and a penetrating historian.

Clearly and beautifully written, the book brings out the richness, scope, and greatness of Bacon's work and draws together the many, colorful threads of an extraordinarily brilliant and many-sided mind.

This anthology of medieval philosophy collects 54 readings - many of them not widely available - by the most important and influential Christian, Jewish, and Muslim philosophers of the middle ages. The readings are organized into nine thematic sections; the six readings comprising each section are arranged chronologically within it. Each reading is preceded by a biographical note on the author and by a brief explanatory epitome.