The Cambridge Platonist, Henry More (1614-1687), was a dominant figure on the 17th-century intellectual scene. His life spanned both the political revolutions of the English Civil War and its aftermath and the intellectual revolution in 17th-century science and philosophy. More was highly regarded in his own day as a metaphysician, although the combination of receptivity to the new (such as his admiration of Galileo, Descartes and Boyle) and defence of traditional thinking (notably his belief in witchcraft) makes him a difficult figure to assess today. The heterodoxy of his theological views notwithstanding, More was an important spokesman for moderation within the Anglican Church after the Restoration, and a key figure in the Latitudinarian movement. This text is the only biographical account of him by one of his contemporaries. The almost hagiographical tone is ample testimony to the high regard in which More was held by his admirers. Ward's "Life" is an important document of intellectual and cultural history which testifies to the continuing impact of More's ideas in the Enlightenment. Among other topics, Ward's biography registers the impact of Quakerism in the late-17th century and includes important details about More's "heroine pupil", Anne Conway. The present edition prints both the only modern edition of the printed part of Ward's account first published in 1710, together with the manuscript Account of More's writings.

Nietzsche and Jewish Political Theology is the first book to explore the impact of Friedrich Nietzsche's work on the formation of Jewish political theology during the first half of the twentieth century. It maps the many ways in which early Jewish thinkers grappled with Nietzsche's powerful ideas about politics, morality, and religion in the process of forging a new and modern Jewish culture. The book explores the stories of some of the most important Jewish thinkers who utilized Nietzsche's writings in crafting the intellectual foundations of Jewish modern political theology. These figures' political convictions ranged from orthodox conservatism to pacifist anarchism, and their attitude towards Nietzsche's ideas varied from enthusiastic embrace to ambivalence and outright rejection. By bringing these diverse figures together, the book makes a convincing argument about Nietzsche's importance for key figures of early Zionism and modern Jewish political thought. The present study offers a new interpretation of a particular theological position which is called "heretical religiosity." Only with modernity and, paradoxically, with rapid secularization, did one find "heretical religiosity" at full strength. Nietzsche enabled intellectual Jews to transform the foundation of their political existence. It provides a new perspective on the adaptation of Nietzsche's philosophy in the age of Jewish national politics, and at the same time is a case study in the intellectual history of the modern Jewry. This new reading on Nietzsche's work is a valuable resource for students and researchers interested in philosophy, Jewish history and political theology.

A work of Nietzsche's later years, The Antichrist (1888) was written after Thus Spoke Zarathustra and shortly before the mental collapse that incapacitated him for the rest of his life. This work is both an unrestrained attack on Christianity and a further exposition of Nietzsche's will-to-power philosophy so dramatically presented in Zarathustra. Christianity, says Nietzsche, represents "everything weak, low, and botched; it has made an ideal out of antagonism towards all the self-preservative instincts of strong life". By contrast, Nietzsche defines good as: "All that enhances the feeling of power, the Will to Power, and power itself in man. What is bad? -- All that proceeds from weakness. What is happiness? -- The feeling that power is increasing, -- that resistance has been overcome". In attempting to redefine the basis of Western values by demolishing the formative influence of the Judeo-Christian tradition, The Antichrist has proved to be highly controversial and continuously stimulating to later generations of philosophers.

Hegel's debts to ancient philosophy are widely acknowledged by scholars, and by the philosopher himself. Roughly half of his Lectures on the History of Philosophy is devoted to ancient philosophy, and throughout his work Hegel frequently frames his positions in relation to the thinkers and movements of antiquity. This volume presents original essays from leading scholars dealing with Hegel's debts to ancient thinkers, as well as his own, often problematic readings of ancient philosophy. While around half of the chapters discuss Hegel's treatment of Aristotle-a topic that has long been at the forefront of scholarship-the other half explore his relationship to such ancient figures as Xenophanes, Anaxagoras, Socrates, Plato, Sextus Empiricus, and the Stoics. The essays challenge a number of longstanding scholarly assumptions regarding, for example, Hegel's denigration of the "mythical," his developmentalist approach to ancient thought, his conception of the state in relation to the Greek polis, his "hermeneutic" of the Platonic dialogues, and his use of Aristotelian concepts in arguments concerning the psyche, the body, and their unity and distinction.

Best known as the Saducismus triumphatus (1681), Joseph Glanvill's book on witchcraft is among the most frequently published from the seventeenth century, and its arguments for the reality of diabolic witchcraft elicited passionate responses from critics and supporters alike. Davies untangles the intricate development of this text and explores how Glanvill's roles as theologian, philosopher and advocate for the Royal Society of London converge in its pages. Glanvill's broader philosophical method and unique approach to the supernatural provide a case study that enables the exploration of the interaction between the rise of experimental science and changing attitudes to witchcraft.

This book presents the first accessible analysis of Spinoza's Tractatus Theologico-politicus, situating the work in the context of Spinoza's general philosophy and its 17th-century historical background. According to Spinoza it is impossible for a being to be infinitely perfect and to have a legislative will. This idea, demonstrated in the Ethics, is presupposed and further elaborated in the Tractatus Theologico-politicus. It implies not only that on the level of truth all revealed religion is false, but also that all authority is of human origin and that all obedience is rooted in a political structure. The consequences for authority as it is used in a religious context are explored: the authority of Scripture, the authority of particular interpretations of Scripture, and the authority of the Church. Verbeek also explores the work of two other philosophers of the period - Hobbes and Descartes - to highlight certain peculiarities of Spinoza's position, and to show the contrasts between their theories.

This book engages in a broad reading of Rousseau's writings on educational and political thought in order to explore and address the competing demands of the enculturation and individuation of the young in Western societies. Although Rousseau's Emile has been frequently utilised in educational debate, much of his other work has been largely neglected, as too has the relationship between his educational and political thinking, which this work seeks to redress. Drawing on the thinking of philosophers Foucault and Richard Rorty, the book considers the public and private conflicts of education and politics in modern societies, treating them as the tension between the demands of truth and freedom. This tension exists across a range of educational and political systems, such as teaching in and by the family, school, the government and, separately, for women. Wain suggests that the conflict between truth and freedom began with Rousseau and remains a central challenge in our contemporary world of political and educational thought. This book's examination of the public and private roles in education and politics can enhance our understanding of modern educational systems and current political nihilism. Between Truth and Freedom provides an analysis of Rousseau's position on the politics of education, arguing that his thoughts were much wider and more sophisticated than the ideas presented in Emile imply. This new consideration of the work of a classic figure will appeal to researchers and academics in the fields of the philosophy of education and political education.

This book" "provides a novel treatment of Immanuel Kant's views on proper natural science and biology. The status of biology in Kant's system of science is often taken to be problematic. By analyzing Kant's philosophy of biology in relation to his conception of proper science, the present book determines Kant's views on the scientific status of biology. Combining a broad "ideengeschichtlich" approach with a detailed historical reconstruction of philosophical and scientific texts, the book establishes important interconnections between Kant's philosophy of science, his views on biology, and his reception of late 18th century biological theories. It discusses Kant's views on science and biology as articulated in his published writings and in the "Opus postumum." The book shows that although biology is a non-mathematical science and the relation between biology and other natural sciences is not specified, Kant did allow for the possibility of providing scientific explanations in biology and assigned biology a specific domain of investigation. "

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.

In this book, author Lucas Murrey argues that the thinking of the modern German philosopher Friedrich Nietzsche (1944-1900) is not only more grounded in antiquity than previously understood, but is also based on the Dionysian spirit of Greece which scholars have still to confront. This book demonstrates that Nietzsche's philosophy is unique within Western thought as it retrieves the politics of a Dionysiac model and language to challenge the alienation of humans from nature and one another. Murrey develops here a new picture of Greece, reminding readers how money emerged and rapidly developed in Greece during the sixth century B.C.E. The event of monetization created the new art form of tragedy: money-tyrants struggling against the forces of earth and communities who consequently suffered isolation, blindness, and death. As Murrey points out, Nietzsche (unconsciously) retrieves the battle among money, nature, and community and adapts its lessons to our time. Additionally, Nietzsche's philosophy not only adapts the wisdom of Dionysus to question the unlimited "glow and fuel" of a "ponderous herd" of money-tyrants today, but it also draws attention to Greece's warnings about the lethal danger of the eyes in myth, cult, and theatre. This work introduces a much needed vision of Nietzschean thought, and it emphasizes the relevance of an interdisciplinary approach combining philosophy with literary studies and psychology with religious and visual/media studies. When applied to our present circumstance, the approach of this book reveals how a dangerous visual culture, through its support of the limitlessness of money, is harming our relationship with nature and each other.

In this book, first published in 1973, the editor has drawn heavily on Bentham's manuscripts and has tried to provide a coherent statement of Bentham's legal and political thought. Unlike Plato, Aristotle, Hobbes or Mill, Bentham did not write one single work containing the basic principles of his legal and political philosophy. This titles presents Bentham's work in a systematic manner, and will be of interest to students of philosophy, politics and history.

This title, first published in 1943, aims to discover and discuss the convictions which the philosopher Thomas Carlyle believed to be of importance for his time, and the ways in which he personally entertained these ideas. In doing this F. A. Lea has concentrated attention on the works which Carlyle himself regarded as containing all that was essential to his message. This title will be of interest to students of philosophy and history.

This volume explores the themes of vanishing matter, matter and the laws of nature, the qualities of matter, and the diversity of the debates about matter in the early modern period. Chapters are unified by a number of interlocking themes which together enable some of the broader contours of the philosophy of matter to be charted in new ways. Part I concerns Cartesian Matter; Part II covers Matter, Mechanism and Medicine; Part III covers Matter and the Laws of Motion; and Part IV covers Leibniz and Hume. Bringing together some of the world's leading scholars of early modern philosophy, as well as some exciting new researchers, Vanishing Matter and the Laws of Motion stakes out new territory that all serious scholars of early modern philosophy and science will want to traverse.

This book connects Schopenhauer's philosophy with transcendental idealism by exploring the distinctly Kantian roots of his pessimism. By clearly discerning four types of coming to knowledge, it demonstrates how Schopenhauer's epistemology can enlighten this connection with other areas of his philosophy. The individual chapters in this book discuss how these knowledge types-immediate or mediate, representational or non-representational-relate to Schopenhauer's metaphysics, ethics and action, philosophy of religion, aesthetics, and asceticism. In each of these areas, a specific sense of pessimism serves to disarm a number of paradoxes and inconsistencies typically associated with Schopenhauer's philosophy. The Kantian Foundation of Schopenhauer's Pessismism shows how Schopenhauer's claim that he is a true successor to Kant can be justified.

This important collection of more than twenty original essays by prominent Kant scholars covers the multiple aspects of Kant's teaching in relation to his published works. With the Academy edition's continuing publication of Kant's lectures, the role of his lecturing activity has been drawing more and more deserved attention. Several of Kant's lectures on metaphysics, logic, ethics, anthropology, theology, and pedagogy have been translated into English, and important studies have appeared in many languages. But why study the lectures? When they are read in light of Kant's published writings, the lectures offer a new perspective of Kant's philosophical development, clarify points in the published texts, consider topics there unexamined, and depict the intellectual background in richer detail. And the lectures are often more accessible to readers than the published works. This book discusses all areas of Kant's lecturing activity. Some essays even analyze in detail the content of Kant's courses and the role of textbooks written by key authors such as Baumgarten, helping us understand Kant's thought in its intellectual and historical contexts. Contributors: Huaping Lu-Adler; Henny Blomme ; Robert Clewis; Alix Cohen; Corey Dyck; Faustino Fabbianelli; Norbert Fischer; Courtney Fugate; Paul Guyer; Robert Louden; Antonio Moretto; Steve Naragon; Christian Onof; Stephen Palmquist; Riccardo Pozzo; Frederick Rauscher; Dennis Schulting; Oliver Sensen; Susan Shell; Werner Stark; John Zammito; Gunter Zoeller

Emily Grosholz offers an original investigation of demonstration in mathematics and science, examining how it works and why it is persuasive. Focusing on geometrical demonstration, she shows the roles that representation and ambiguity play in mathematical discovery. She presents a wide range of case studies in mechanics, topology, algebra, logic, and chemistry, from ancient Greece to the present day, but focusing particularly on the seventeenth and twentieth centuries. She argues that reductive methods are effective not because they diminish but because they multiply and juxtapose modes of representation. Such problem-solving is, she argues, best understood in terms of Leibnizian "analysis"--the search for conditions of intelligibility. Discovery and justification are then two aspects of one rational way of proceeding, which produces the mathematician's formal experience.
Grosholz defends the importance of iconic, as well as symbolic and indexical, signs in mathematical representation, and argues that pragmatic, as well as syntactic and semantic, considerations are indispensable fore mathematical reasoning. By taking a close look at the way results are presented on the page in mathematical (and biological, chemical, and mechanical) texts, she shows that when two or more traditions combine in the service of problem solving, notations and diagrams are subtly altered, multiplied, and juxtaposed, and surrounded by prose in natural language which explains the novel combination. Viewed this way, the texts yield striking examples of language and notation that are irreducibly ambiguous and productive because they are ambiguous. Grosholtz's arguments, which invoke Descartes, Locke, Hume, and Kant, will be of considerable interest to philosophers and historians of mathematics and science, and also have far-reaching consequences for epistemology and philosophy of language.

Human rights are thought to guarantee pluralism by protecting individual liberty from imposed religious conceptions of virtue. Yet critics often argue that this secular focus on merely avoiding violations can also enable unfettered individualism and undermine appeals to the common good. This book uncovers in secular rights pioneer Hugo Grotius a rights theory that points toward the enlargement of individual responsibility. It grounds this connection in Grotius' unexplored theological corpus, which reveals a dual metaethics and jurisprudence. Here a deontological natural law undergirds a secular theory of rights that is self-aware of its own limitations. A teleological practical reason then guides the exercise of these rights, so as not to compromise the political order that defends them. The book then illustrates this symbiosis of rights and responsibilities in five areas: consent theories of government, rights of rebellion, criminal punishment, war and international responsibility, and Atonement theology. This reassesses Grotius' legacy as a secularist opponent of classical political thought, and suggests that modern liberalism and universal human rights are compatible with a world of resurgent religion.

Contrary to the long-cherished opinion of John Locke's infatuation with natural law, there is abundant proof that the amount of intellectual energy Locke devoted to his philosophical views was nowhere as narrow as the attempt to justify a natural law outlook. John Locke's Moral Revolution critiques two traditional approaches to John Locke's philosophy. The first approach interprets John Locke as committed to justifying his early his early Christian / Aristotelian views of the law of nature. The second approach sees Locke attempting to manage a cluster of inconsistent moral views. In this new work, author Samuel Zinaich, Jr. argues that Locke attempts to establish a solid underpinning for religious, moral, and political ideas upon the philosophy of corpuscularism.

Why is there a material world? Why is it fundamentally mathematical? Matter Matters explores a seventeenth-century answer to these questions as it emerged from the works of Descartes and Leibniz. The "mathematization" of the physics is shown to have been conceptually underwritten by two methods of philosophizing, namely, analysis and synthesis. The connection between these things--mathematics, matter, and the methods of analysis and synthesis--has thus far gone unexplored by scholars. The book is in four Parts: Part I works out the context in which the theory of modern matter arose. Part II develops the method of analysis, showing how it aligns with Descartes's famous doctrine of clear and distinct ideas. Part III develops the method of synthesis, focusing primarily on Leibniz, showing how it establishes the very conditions necessary and sufficient for mathematics. Analysis and synthesis turn out to establish isomorphic conceptual systems, which turn out to be isomorphic to what mathematicians today call a group. The group concept expresses the conditions underwriting all of mathematics. Part IV examines several relatively new interpretations of Descartes--the realist and idealist readings--which appear to be at odds with one another. The examination shows the sense in which these readings are actually compatible, and together reveal a richer picture of Descartes's position on the reality of matter. Ultimately, Matter Matters establishes the claim that mathematics is intelligible if, and only if, matter exists.

The Limits of Reason in Hobbes's Commonwealth explores Hobbes's attempt to construct a political philosophy of enduring peace on the foundation of the rational individual. Hobbes's rational individual, motivated by self-preservation, obeys the laws of the commonwealth and thus is conceived as the model citizen. Yet Hobbes intimates that there are limits to what such an actor will do for peace, and that the glory-seeker - "too rarely found to be presumed on" - is capable of a generosity that is necessary for political longevity. Michael P. Krom identifies this as a fundamental contradiction in Hobbes's system: he builds the commonwealth on the rational actor, yet acknowledges the need for the irrational glory-seeker. Krom argues that Hobbes's attempt to establish a "king of the proud" fails to overcome the limits of reason and the precariousness of politics. This book synthesizes recent work on Hobbes's understanding of glory and political stability, challenging the view that Hobbes succeeds in incorporating glory-seekers into his political theory and explores the implications of this for contemporary political philosophy after Rawls.

Drawing on Nietzsche's prolific early notebooks and correspondence, this book challenges the polarized picture of Nietzsche as a philosopher who abandoned classical philology. It traces the contours of his earliest philological thinking and opens the way to a fresh view of his later thinking. The book's primary aim is to displace the developmental logic that has been a controlling factor in Nietzsche's reception, namely the assumption that Nietzsche passed from a precritical phase to an enlightened phase in which he liberated himself from metaphysics. A subsidiary aim is to decenter the view that fastens onto "The Birth of Tragedy" as a dramatic turning point in Nietzsche's thought.
For Nietzsche, questions about the religion, art, and history of the classical world are bound up with fundamental questions about knowledge, culture, history, and the status of the subject. From his early writings, Nietzsche finds it difficult to separate questions about modernity from those about antiquity. Nor are the problems of classical philology ever far from his mind, even toward the end of his career. By showing how frequently the "later" Nietzsche appears in the early writings, the author hopes to provoke reflection on the adequacy of current characterizations of Nietzsche, and not just to raise questions about the periodization of his life and thought.
The book traces Nietzsche's efforts, throughout his career, to determine the ways in which philosophy and philology are symptomatic of modern cultural habits, ideologies, and imaginings. In the form of a cultural anthropology, he may even have outlined the most trenchant model still available for confronting the ghostly specters that haunt Western society. Nietzsche's incessant preoccupation with the symptomatology of the modern subject--its ailments, its allusions, and the signs of its irrepressible presence--unifies his oeuvre more than any other single question.
The author argues that Nietzsche arrived at this inquiry from a philological perspective, according to which subjective identity is viewed as part of a historical process. Embodied in practices, habits, and institutions, these inheritances of culture--of which classical antiquity is a crucial part--undergo the vicissitudes of transmission, decipherment, reconstruction, reception, and especially falsification (whether through unwilled or deliberate misunderstanding). All of these factors are intimately bound up with the ways in which subjects form themselves.

This volume collects 12 essays by various contributors on the subject of the importance and influence of Schopenhauer's doctoral dissertation (On the Fourfold Root of the Principle of Sufficient Reason) for both Schopenhauer's more well-known philosophy and the ongoing discussion of the subject of the principle of sufficient reason. The contributions deal with the historical context of Schopenhauer's reflections, their relationship to (transcendental) idealism, the insights they hold for Schopenhauer's views of consciousness and sensation, and how they illuminate Schopenhauer's theory of action. This is the first full-length, English volume on Schopenhauer's Fourfold Root and its relevance for Schopenhauer's philosophy. The thought-provoking essays collected in this volume will undoubtedly enrich the burgeoning field of Schopenhauer-studies.

Nietzsche is undoubtedly one of the most original and influential thinkers in the history of philosophy. With ideas such as the overman, will to power, the eternal recurrence, and perspectivism, Nietzsche challenges us to reconceive how it is that we know and understand the world, and what it means to be a human being. Further, in his works, he not only grapples with previous great philosophers and their ideas, but he also calls into question and redefines what it means to do philosophy. Nietzsche and the Philosophers for the first time sets out to examine explicitly Nietzsche's relationship to his most important predecessors. This anthology includes essays by many of the leading Nietzsche scholars, including Keith Ansell-Pearson, Daniel Conway, Tracy B. Strong, Gary Shapiro, Babette Babich, Mark Anderson, and Paul S. Loeb. These excellent writers discuss Nietzsche's engagement with such figures as Plato, Aristotle, Kant, Socrates, Hume, Schopenhauer, Emerson, Rousseau, and the Buddha. Anyone interested in Nietzsche or the history of philosophy generally will find much of great interest in this volume.

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.

Moses Mendelssohn (1729-1786) is often described as the founder of modern Jewish thought and as a leading philosopher of the late Enlightenment. One of Mendelssohn's main concerns was how to conceive of the relationship between Judaism, philosophy, and the civic life of a modern state. Elias Sacks explores Mendelssohn's landmark account of Jewish practice-Judaism's "living script," to use his famous phrase-to present a broader reading of Mendelssohn's writings and extend inquiry into conversations about modernity and religion. By studying Mendelssohn's thought in these dimensions, Sacks suggests that he shows a deep concern with history. Sacks affords a view of a foundational moment in Jewish modernity and forwards new ways of thinking about ritual practice, the development of traditions, and the role of religion in society.