about Hume: David Hume (1711-1776) is one of the greatest of philosophers. Today he probably ranks highest of all British philosophers in terms of influence and philosophical standing. His philosophical work ranges across morals, the mind, metaphysics, epistemology, and aesthetics; he had broad interests not only in philosophy as it is now conceived but in history, politics, economics, religion, and the arts. He was a master of English prose. about the Clarendon Hume Edition: The Clarendon Hume will include all of his works except his History of England and minor historical writings; it will be the only thorough critical edition, and will provide a far more extensive scholarly treatment than any previous editions. This edition (which has been in preparation since the 1970s) offers authoritative annotation, bibliographical information, and indexes, and draws upon the major advances in textual scholarship that have been made since the publication of earlier editions-advances both in the understanding of editorial principle and practice and in knowledge of the history of Hume's own texts. General Editors: Professors T. L. Beauchamp (Georgetown University, USA), D. F. Norton (McGill University, Canada), M. A. Stewart (University of Lancaster, England). The Edition will comprise: Vols. 1 and 2: A Treatise of Human Nature, edited by D. F. Norton Vol. 3: An Enquiry concerning Human Understanding, edited by T. L. Beauchamp Vol. 4: An Enquiry concerning the Principles of Morals, edited by T. L. Beauchamp Vol. 5: The Natural History of Religion and the Dissertation on the Passions Vols. 6 and 7: Essays Vol. 8: Dialogues concerning Natural Religion and other posthumous publications, edited by M. A. Stewart

Andrews Reath presents a selection of his best essays on various features of Kant's moral psychology and moral theory, with particular emphasis on his conception of rational agency and his conception of autonomy. The opening essays explore different elements of Kant's views about motivation, including his account of respect for morality as the distinctive moral motive and his view of the principle of happiness as a representation of the shared structure of non-moral choice. These essays stress the unity of Kant's moral psychology by arguing that moral and non-moral considerations motivate in essentially the same way. Several of the essays develop an original approach to Kant's conception of autonomy that emphasizes the political metaphors found throughout Kant's writings on ethics. They argue that autonomy is best interpreted not as a psychological capacity, but as a kind of sovereignty: in claiming that moral agents have autonomy, Kant regards them as a kind of sovereign legislator with the power to give moral law through their willing. The final essays explore some of the implications of this conception of autonomy elsewhere in Kant's moral thought, arguing that his Formula of Universal Law uses this conception of autonomy to generate substantive moral principles and exploring the connection between Kantian self-legislation and duties to oneself. The collection offers revised versions of several previously published essays, as well as two new papers, 'Autonomy of the Will as the Foundation of Morality' and 'Agency and Universal Law'. It will be of interest to all students and scholars of Kant, and to many moral philosophers.

Andrews Reath presents a selection of his best essays on _ various features of Kant's moral psychology and moral _ theory, with particular emphasis on his conception of _ rational agency and his conception of autonomy. _ The opening essays explore different elements of Kant's _ views about motivation, including his account of respect for morality as the distinctive moral motive and his view of the principle of happiness as a representation of the shared structure of non-moral choice. These essays stress the unity of Kant's moral psychology by arguing that moral and non-moral considerations motivate in essentially the same way. Several of the essays develop an original approach to Kant's conception of autonomy that emphasizes the political metaphors found throughout Kant's writings on ethics. They argue that autonomy is best interpreted not as a _ psychological capacity, but as a kind of sovereignty: in _ claiming that moral agents have autonomy, Kant regards them as a kind of sovereign legislator with the power to give _ moral law through their willing. The final essays explore _ some of the implications of this conception of autonomy _ elsewhere in Kant's moral thought, arguing that his Formula of Universal Law uses this conception of autonomy to _ generate substantive moral principles and exploring the _ connection between Kantian self-legislation and duties to _ oneself. The collection offers revised versions of several previously published essays, as well as two new papers, 'Autonomy of _ the Will as the Foundation of Morality' and 'Agency and _ Universal Law'. It will be of interest to all students and_ scholars of Kant, and to many moral philosophers. _ _

Nietzsche's late works are brilliant and uncompromising, and stand as monuments to his lucidity, rigour, and style. This volume combines, for the first time in English, five of these works: The Antichrist, Ecce Homo, Twilight of the Idols, Nietzsche contra Wagner, and The Case of Wagner. Here, Nietzsche takes on some of his greatest adversaries: traditional religion, contemporary culture, and above all his one-time hero, the composer Richard Wagner. His writing is simultaneously critical and creative, putting into practice his alternative philosophical vision, which, after more than a hundred years, still retains its startling novelty and audacity. These new translations aim to capture something of the style and rhythm of the original German, so that the reader can get a sense of Nietzsche as not just a philosopher but also a consummate artist, capable of 'dancing with his pen', and as untimely as he claims to be.

The aesthetics of nature has over the last few decades become an intense focus of philosophical reflection, as it has been ever more widely recognised that it is not a mere appendage to the aesthetics of art. Just as nature offers aesthetic experiences beyond the reach of art, so the aesthetics of nature raises issues not contained within the philosophy of art. Malcolm Budd presents four interlinked essays addressing all the main problems about the aesthetics of nature. These include: how the aesthetic appreciation of nature should be understood; the character of an aesthetic response to nature; what kinds of aesthetic experience nature affords and what kinds of aesthetic judgement it is amenable to; the aesthetic significance of intrusions by humanity into nature; whether aesthetic judgements about nature can be objectively true; the doctrine of positive aesthetics with respect to nature; the aesthetic significance of knowledge of nature and in particular whether scientific knowledge is necessary for serious aesthetic appreciation of nature; and the correct model for the appropriate aesthetic appreciation of nature. The Aesthetic Appreciation of Nature also includes a comprehensive exposition and examination of the thoughts of the greatest philosopher to make a substantial contribution to the subject, Immanuel Kant, and an encyclopaedic critical survey of much of the most significant recent literature. Scholars and students of aesthetics will find valuable resources here, and much to think about.

Descartes is commonly read as the paradigm defender of substance dualism, a theory caricatured by Ryle as the 'dogma of the ghost in the machine'. On this reading, mind and body are defined in such a way that they have no common properties that might help explain how they interact, and it is therefore impossible to provide any account of precisely those features of human experience that this 'theory' was meant to explain. Thus Descartes proposed an obvious dead-end and almost any beginner in philosophy can diagnose where he went wrong. Apart from its intrinsic implausibility, Desmond Clarke offers good reasons for thinking that this cannot have been Descartes's view. Descartes was an unrelenting critic of what Scholastics called 'substantial forms'. One cannot explain how we succeed in thinking by saying, simply, that we have a thinking faculty. Cartesian objections to forms apply equally to substances. Descartes also argued that we know nothing about substances apart from their properties, so that substances are not available as independent explanatory entities. Finally, Descartes's own efforts to explain sensations, memory, imagination or the passions all involve rather speculative accounts of how the brain and the central nervous system work. Clarke's compelling and important new reading shows that a failure to engage with Descartes's scientific work leads to a wholesale misunderstanding of his theory of mind. It will be of great interest to scholars and students of Descartes, and throughout the philosophies of mind and science.

Though few might think to connect the two figures, Ralph Waldo Emerson was an important influence on Friedrich Nietzsche. Specifically, Emerson played a fundamental role in shaping Nietzsche's philosophical ideas on individualism, perfectionism, and the pursuit of virtue, as well as his critiques of social conditioning, religious dogmatism, and anti-natural morality. With Individuality and Beyond, Benedetta Zavatta offers the first philosophical interpretation of Emerson's influence on Nietzsche based on a sound philological analysis of previously unpublished materials from Nietzsche's private library. Nietzsche's collection reveals numerous copies of Emerson's essays covered with annotations and marginalia as Nietzsche revisited these works throughout his life. Through close-reading, Zavatta casts a new light on the ways in which Emerson's work informed Nietzsche's defining ideas of self-creation, the relation between fate and free will, overcoming morality of customs and achieving moral autonomy, and the "transvaluation" of such values as compassion and altruism. Zavatta organizes these concepts into two main lines of thought: the first concerns the development of the individual personality, or the achievement of intellectual and moral autonomy and original self-expression. The second, on the contrary, concerns the overcoming of individuality and the need to transcend a limited view of the world by continually questioning one's own values and engaging with opposing perspectives. Ultimately, Zavatta clarifies the surprising contributions that Emerson made to 20th century European philosophy. She provides a fresh portrait of Emerson as an American thinker long stereotyped as a naive idealist disinterested in the social issues of his day. Seen through the eyes of Nietzsche, his acute interpreter, Emerson becomes an incisive cultural critic, whose contributions underpin contemporary philosophy.

The concept of systematicity is central to Immanuel Kant's conception of scientific knowledge and to his practical philosophy. But Kant also held that we must be able to unite the separate systems of nature and freedom into a single system: on the one hand, morality itself requires that we be able to see its commands and goals as realizable within nature, while on the other hand our experience of nature itself leads us to see it as a system with the goal of human moral development. The essays in this volume, including two published here for the first time, explore various aspects of Kant's conception of the system of nature, the system of freedom, and the system of nature and freedom. The essays in the first part explore the systematicity of concepts and laws as the ultimate goal of natural science, consider the implications of Kant's account of our experience of organisms for the goal of the unity of science, and examine Kant's attempts to prove that the existence of an ether is a necessary condition for a physical system of nature. The essays in the second part explore Kant's view that morality requires a systematic union of persons as ends in themselves and of the ends that persons set for themselves, and examine the system of duties and obligations necessary to realize such a systematic union of persons and their ends. These essays thus examine both the general foundations of Kant's moral philosophy and his final account of the duties of right or justice and of ethics or virtue in his late work, the Metaphysics of Morals. The essays in the third part examine Kant's attempt, in the last of his three great critiques, the Critique of the Power of Judgment., to unify the systems of nature and freedom through a radical transformation of traditional teleology as a theory of the creation of organic nature into an account of our experience of organic nature and of nature as a whole.

Oxford University Press is proud to present the second volume in a new annual series, presenting a selection of the best current work in the history of philosophy.
Oxford Studies in Early Modern Philosophy focuses on the seventeenth and eighteenth centuries--the extraordinary period of intellectual flourishing that begins, very roughly, with Descartes and his contemporaries and ends with Kant. It will also publish papers on thinkers or movements outside of that framework, provided they are important in illuminating early modern thought.
The articles in OSEMP will be of importance to specialists within the discipline, but the editors also intend that they should appeal to a larger audience of philosophers, intellectual historians, and others who are interested in the development of modern thought.

In his Meditations, Rene Descartes asks, "what am I?" His initial answer is "a man." But he soon discards it: "But what is a man? Shall I say 'a rational animal'? No: for then I should inquire what an animal is, what rationality is, and in this way one question would lead down the slope to harder ones." Instead of understanding what a man is, Descartes shifts to two new questions: "What is Mind?" and "What is Body?" These questions develop into Descartes's main philosophical preoccupation: the Mind-Body distinction.
How can Mind and Body be independent entities, yet joined--essentially so--within a single human being? If Mind and Body are really distinct, are human beings merely a "construction"? On the other hand, if we respect the integrity of humans, are Mind and Body merely aspects of a human being and not subjects in and of themselves?
For centuries, philosophers have considered this classic philosophical puzzle. Now, in this compact, engaging, and long-awaited work, UCLA philosopher Joseph Almog closely decodes the French philosopher's argument for distinguishing between the human mind and body while maintaining simultaneously their essential integration in a human being. He argues that Descartes constructed a solution whereby the trio of Human Mind, Body, and Being are essentially interdependent yet remain each a genuine individual subject.
Almog's reading not only steers away from the most popular interpretations of Descartes, but also represents a scholar coming to grips directly with Descartes himself. In doing so, Almog creates a work that Cartesian scholars will value, and that will also prove indispensable to philosophers of language, ontology, and the metaphysics of mind."

A Companion to Schopenhauer provides a comprehensive guide to all the important facets of Schopenhauer s philosophy. The volume contains 26 newly commissioned essays by prominent Schopenhauer scholars working in the field today. * A thoroughly comprehensive guide to the life, work, and thought of Arthur Schopenhauer * Demonstrates the range of Schopenhauer s work and illuminates the debates it has generated *26 newly commissioned essays by some of the most prominent Schopenhauer scholars working today reflect the very latest trends in Schopenhauer scholarship * Covers the full range of historical and philosophical perspectives on Schopenhauer s work * Discusses his seminal contributions to our understanding of knowledge, perception, morality, science, logic and mathematics, Platonic Ideas, the unconscious, aesthetic experience, art, colours, sexuality, will, compassion, pessimism, tragedy, pleasure, and happiness

Hegel and the Challenge of Spinoza explores the powerful continuing influence of Spinoza's metaphysical thinking in late eighteenth- and early nineteenth-century German philosophy. George di Giovanni examines the ways in which Hegel's own metaphysics sought to meet the challenges posed by Spinoza's monism, not by disproving monism, but by rendering it moot. In this, di Giovanni argues, Hegel was much closer in spirit to Kant and Fichte than to Schelling. This book will be of interest to students and researchers interested in post-Kantian Idealism, Romanticism, and metaphysics.

Why were Chinese and Indian ways of thinking excluded from European philosophy in early modern times? This is a study of what happened to the European understanding of China and India between the late 16th century and the first half of the 18th century. Investigating the description of these two Asian civilizations during a century and a half of histories of philosophy, this book accounts for the change of historiographical paradigms, from Neoplatonic philosophia perennis and Spinozistic atheism to German Eclecticism. Uncovering the reasons for inserting or excluding Chinese and Indian ways of thinking within the field of Philosophy in early modern times, it reveals the origin of the Eurocentric understanding of Philosophy as a Greek-European prerogative. By highlighting how this narrowing and exclusion of non-Western ways of thought was a result of conviction of superiority and religious prejudice, this book provides a new way of thinking about the place of Asian traditions among World philosophies.

During years of close friendship, Friedrich Nietzsche (1844-1900) and Paul Ree (1849-1901) shared ideas and developed a new and original approach to philosophy and ethics. The course of their partnership, from its origins in shared hopes to its ending in a painful breakdown of personal relations, is the subject of this book. The full story has not been told before. Some of its biographical aspects - especially the three-sided relationship involving the young Lou Salome which had severe emotional consequences for Nietzsche - have been known. Yet many personal details are presented here for the first time. The philosophical account is equally absorbing, showing how this collaboration was a crucial stage on Nietzsche's way toward his most original and radical contributions to philosophy. 'Reealism' was the label Nietzsche gave to Ree's naturalistic doctrine, which drew on the evolutionary theory of natural selection to explain the moral concepts of good, evil, conscience and justice. Just as importantly, Ree wrote in a cool, highly disciplined style, very different from most German writers of the time. Both aspects of his work made a strong impact on Nietzsche, who developed this project in his own way in a series of works starting with Human, All-Too-Human. Yet he eventually came to criticise and reject 'Reealism' as inadequate to the task of a revaluation of values, and replaced the 'historical approach' with his own genealogy of morality. In a strikingly poetic passage in The Gay Science, Nietzsche describes a 'star friendship': the brief meeting of two stars whose paths cross and then diverge forever, perhaps as part of some pattern beyond their knowledge. This book gives the 'star friendship' of Nietzsche and Ree the treatment it has always needed. In doing so, it brings to light fresh aspects of one of the most important of modern thinkers.

Although widely recognized as founder and key figure in the current re-emergence of pragmatism, Charles Peirce is rarely brought into contemporary dialogue. In this book, Kory Sorrell shows that Peirce has much to offer contemporary debate and deepens the value of Peirce's view of representation in light of feminist epistemology, philosophy of science, and cultural anthropology. Drawing also on William James and John Dewey, Sorrell identifies ways in which bias, authority, and purpose are ineluctable constituents of shared representation. He nevertheless defends Peirce's realistic account of representation, showing how the independently real world both constrains social representation and informs its content. Most importantly, Sorrell shows how members of a given community not only represent but transform a shared world-and how those practices of representation may, and should, be improved.

This book introduces architects to a philosopher, Immanuel Kant, whose work was constantly informed by a concern for the world as an evolving whole. According to Kant, in this interconnected and dynamic world, humans should act as mutually dependent and responsible subjects. Given his future-oriented and ethico-politically concerned thinking, Kant is a thinker who clearly speaks to architects. This introduction demonstrates how his ideas bear pertinently and creatively upon the world in which we live now and for which we should care thoughtfully. Kant grounded his enlightened vision of philosophy's mission using an architectural metaphor: of the modest 'dwelling-house'. Far from constructing speculative 'castles in the sky' or vertiginous 'towers which reach to the heavens', he tells us that his humble aim is rather to build a 'secure home for ourselves', one which appropriately corresponds at once to the limited material resources available on our planet, and to our need for firm and solid principles to live by. This book also explores Kant's notions of cosmopolitics, which attempts to think politics from a global perspective by taking into account the geographical fact that the earth is a sphere with limited land mass and natural resources. Given the urgent topicality of sustainable development, these Kantian texts are of particular interest for architects of today. Students of architecture, who are necessarily trained in negotiating between theory and practice, gain much from considering Kant, whose critical project also consisted of testing and exploring the viability of ideas, so as to ascertain to what extent, and crucially, how ideas can have a constructive effect on the whole world, and on us as active agents therein.

Hume's Enlightenment Tract is the first full book-length study for forty years of David Hume's Enquiry concerning Human Understanding. The Enquiry has, contrary to its author's expressed wishes, long lived in the shadow of its predecessor, A Treatise of Human Nature. Stephen Buckle presents the Enquiry in a fresh light, and aims to raise it to its rightful position in Hume's work and in the history of philosophy. He argues that the Enquiry is not, as so often assumed, a mere collection of watered-down extracts from the earlier work. It is, rather, a coherent work with a unified argument; and, when this argument is grasped as a whole, the Enquiry shows itself to be the best introduction to the lineaments of its author's general philosophy. Buckle offers a careful guide through the argument and structure of the work. He shows how the central sections of the Enquiry offer a critique of the dogmatic empiricisms of the ancient world (Stoicism, Epicureanism, and Aristotelianism), and set in place an alternative conception of human powers based on the sceptical principles of habit and probability. These principles are then put to work, to rule out philosophy's metaphysical ambitions and their consequences: religious systems and their attendant conception of human beings as semi-divine rational animals. Hume's scepticism, experimentalism, and naturalism are thus shown to be different aspects of the one unified philosophy - a sceptical version of the Enlightenment vision.

This is a new edition of T. H. Green's Prolegomena to Ethics (1883), a classic of modern philosophy, in which Green sets out his perfectionist ethical theory. In addition to the text of the Prolegomena itself, this new edition provides an introductory essay, a bibliographical essay, and an index. Brink's extended editorial introduction examines the context, themes, and significance of Green's work and will be of special interest to readers working on the history of ethics, ethical theory, political philosophy, and nineteenth century philosophy.

This work charts the development of political economy in eighteenth-century Italy, and it argues that the focus on economic thought is characteristic of the Italian enlightenment at large. Through an analysis of the debate about luxury, it traces the shaping of a new language of political economy which was inspired by, and contributed to, European debate, but which offered solutions that were as much shaped by intellectual traditions and socio-economic circumstances as by French or Scottish precedent. Ultimately, those traditions were responsible for the development of very distinct 'cultures of enlightenment' across the peninsula -from the insertion of the economy into the edifice of enlightened Catholicism, to the development of physiocracy in Tuscany, to a new analytical approach to economics in the Milanese enlightenment. Wahnbaeck draws on treatises, academic debates, university lectures, sermons, letters, dictionaries and personal sketches to trace the development of a public culture in Italy in the middle of the century, to establish the channels for the transmission of ideas between Italy, France and Scotland, and the development of an analytical language of economy in Milan in the second half of the century. This work relates those developments to the socio-economic and political contexts in which they occurred and argues that the focus on the economy (especially in northern Italy) can be explained by a triple reason: against the background of a declining economy and a shift towards agriculture in a competitive European environment, economic thought addressed the region's most pressing needs; secondly, subjection to Habsburg rule meant that political reform was monopolized in Vienna, whereas economic policy was an area of developed government and hence offered a safe route to influence without infringing on Hapsburg prerogatives; and finally, advances in economic thinking in Milan in particular provided a claim to power against the previous generation which had dominated the field of jurisprudence.

Oxford University Press is proud to announce an annual volume presenting a selection of the best new work in the history of philosophy. Oxford Studies in Early Modern Philosophy will focus on the seventeenth and eighteenth centuries - the period that begins, very roughly, with Descartes and his contemporaries and ends with Kant. It will also publish papers on thinkers or movements outside of that framework, provided they are important in illuminating early modern thought. The core of the subject matter will, of course, be philosophy and its history. But the volume's papers will reflect the fact that philosophy in this period was much broader in scope that it is now taken to be, and included a great deal of what currently belongs to the natural sciences: so the notion of 'philosophy' will be interpreted rather broadly. Furthermore, philosophy in the period was closely connected with other disciplines, such as theology, and with larger questions of social, political, and religious history. Again, while maintaining a focus on philosophy, the volumes will also include articles that examine the larger intellectual, social, and political context of early modern philosophy. The articles in OSEMP will be of importance to specialists within the discipline, but the editors also intend that they should appeal to a larger audience of philosophers, intellectual historians, and others who are interested in the development of modern thought.

This is the first edition of an annual volume to present a selection of the best new work in the history of philosophy. The series focuses on the 17th and 18th centuries - the period that begins, very roughly, with Descartes and his contemporaries and ends with Kant. It also publishes papers on thinkers or movements outside of that framework, provided they are important in illuminating early modern thought. The core of the subject matter is, of course, philosophy and its history, but the volume's papers also reflect the fact that philosophy in this period was much broader in scope than it is now taken to be, and included a great deal of what currently belongs to the natural sciences: so the notion of "philosophy" is interpreted rather broadly. Furthermore, philosophy in the period was closely connected with other disciplines, such as theology, and with larger questions of social, political, and religious history. Again, while maintaining a focus on philosophy, the volumes also include articles that examine the larger intellectual, social and political context of early modern philosophy.

This work, by one of the most innovative and challenging of contemporary thinkers, pivots on a "Remark" added by Hegel in 1831 to the second edition of his "Science of Logic." As a model of close reading applied both to philosophical texts and the making of philosophical systems, "The Speculative Remark" played a significant role in transforming the practice of philosophy away from system building to analysis of specific linguistic detail, with meticulous attention to etymological, philological, and rhetorical nuance.
Nancy uses his extended examination of the "Remark" to delineate certain overall strategies in several Hegelian texts that militate for language-oriented readings of Hegel, as shown in Nancy's redefinition of such key terms as "Aufhebung," "mediation," and "speculation." Nancy's reading progresses from speculative words and propositions to registering the speculative itself. While he avoids analyzing Hegel's system as such, Nancy reconstructs the Hegelian trajectory on a basis of tropes, building from propositions rather than structures, elements, and cycles.
The overview that emerges in the final chapter and epilogue constitutes a broad statement about Hegel's practice and significance, one nuanced by close attention to his deployment of rhetoric and linguistic play. "The Speculative Remark" thus furnishes a model for a theoretically aware approach to all systematic philosophy, while providing a significant historical contribution to the evolution of contemporary critical theory.

This is a new edition of T. H. Green's Prolegomena to Ethics (1883), a classic of modern philosophy, in which Green sets out his perfectionist ethical theory. In addition to the text of the Prolegomena itself, this new edition provides an introductory essay, a bibliographical essay, and an index. Brink's extended editorial introduction examines the context, themes, and significance of Green's work and will be of special interest to readers working on the history of ethics, ethical theory, political philosophy, and nineteenth century philosophy.

This book offers a provocative interpretation of the theory of the soul in the writings of the French Cartesian, Nicolas Malebranche (1638-1715). Though recent work on Malebranche's philosophy of mind has tended to emphasize his account of ideas, Schmaltz focuses rather on his rejection of Descartes' doctrine that the mind is better known than the body. In particular, he considers and defends Malebranche's argument that this rejection has a Cartesian basis. Schmaltz reveals that this argument not only provides a fresh perspective on Cartesianism but also is relevant to current debates in the philosophy of mind.

Descartes is possibly the most famous of all writers on the mind, but his theory of mind has been almost universally misunderstood, because his philosophy has not been seen in the context of his scientific work. Desmond Clarke offers a radical and convincing rereading, undoing the received perception of Descartes as the chief defender of mind/body dualism. For Clarke, the key is to interpret his philosophical efforts as an attempt to reconcile his scientific pursuits with the theologically orthodox views of his time.