This book provides a timely, compelling, multidisciplinary critique of the largely tacit set of assumptions funding Modernity in the West. A partnership between Michael Polanyi and Charles Taylor's thought promises to cast the errors of the past in a new light, to graciously show how these errors can be amended, and to provide a specific cartography of how we can responsibly and meaningfully explore new possibilities for ethics, political society, and religion in a post-modern modernity.

Since its first appearance in 1821/22, The Christian Faith has had a fractious history of reception. It implements decisive departures for theology, founding the possibility to speak about God on human freedom. It recognises the role of historical consciousness, and the need to relate to advances in the natural sciences. The study investigates the early critiques of Schleiermacher's analysis of the feeling of utter dependence, of his conception of Christ as the archetype of the God-consciousness, and of his doctrine of God in terms of absolute causality. It reconstructs the revisions carried out in the second edition of 1830/31 as a break-through to a transcendental argumentation. Does Schleiermacher's elaboration of the anthropological turn in theology leave it defenseless against the dissolution of faith in a saving God in Feuerbach's projection thesis? Does it offer a naturalising account of religion? And where does the interconnectedness of nature established by God leave what was prized by the Romantics, human individuality? Ongoing objections and new constellations of questions are examined in their relevance for a modern theology that spells out faith in God as a practical self-understanding. "Maureen Junker-Kenny's book is an outstanding presentation of Schleiermacher's theology. She attends not only to the development of his method from the first to the second edition of The Christian Faith, but also to his concrete interpretation of Creation, Christology, Redemption, Theological Anthropology, especially human freedom, and his understanding of God. The book has an exceptional value in the way she relates Schleiermacher not only to his contemporaries, but also contemporary concerns. Schleiermacher's theology is shown in its relation to the modernity of his age, but also the ongoing modernity of today. The book has a depth and breath that make it indispensable not only for historical theology, but also contemporary constructive theology." - Francis Schussler Fiorenza, Harvard Divinity School "In Self, Christ and God in Schleiermacher's Dogmatics. A Theology Reconceived for Modernity, Maureen Junker-Kenny proves herself to be not only a distinguished interpreter of Schleiermacher's work, but a creative practitioner in her own right of his dialogical method. Elegantly conceived and beautifully written, the book shows how Schleiermacher connected the different aspects of his thought-form/content, structure/doctrine, piety/critical rigor-into a coherent system. Self, Christ and God in Schleiermacher's Dogmatics is now the only guide to Schleiermacher's magnum opus, Christian Faith, anyone needs." - Christine Helmer, Northwestern University, Chicago

This book introduces readers to global brain singularity through a logical meditation on the temporal dynamics of the universal process. Global brain singularity is conceived of as a future metasystem of human civilization that represents a qualitatively higher coherence of order. To better understand the potential of this phenomenon, the book begins with an overview of universal history. The focus then shifts to the structure of human systems, and the notion that contemporary global civilization must mediate the emergence of a commons that will transform the future of politics, economics and psychosocial life in general. In this context the book presents our species as biocultural evolutionary agents attempting to create a novel and independent domain of technocultural evolution that affords us new levels of freedom. Lastly, the book underscores the internal depths of the present moment, structured by a division between subject and object. The nature of the interaction between subject and object would appear to govern the mechanics of a spiritual process that is key to understanding the meaning of singularity inclusive of observers. Given its scope, the book will appeal to readers interested in systems approaches to the emerging world society, especially historians, philosophers and social scientists.

In this new study, Cristina Chimisso explores the work of the French Philosopher of Science, Gaston Bachelard (1884-1962) by situating it within French cultural life of the first half of the century. The book is introduced by a study - based on an analysis of portraits and literary representations - of how Bachelard's admirers transformed him into the mythical image of the Philosopher, the Patriarch and the 'Teacher of Happiness'. Such a projected image is contrasted with Bachelard's own conception of philosophy and his personal pedagogical and moral ideas. This pedagogical orientation is a major feature of Bachelard's texts, and one which deepens our understanding of the main philosophical arguments. The primary thesis of the book is based on the examination of the French educational system of the time and of French philosophy taught in schools and conceived by contemporary philosophers. This approach also helps to explain Bachelard's reception of psychoanalysis and his mastery of modern literature. Gaston Bachelard: Critic of Science and the Imagination thus allows for a new reading of Bachelard's body of work, whilst at the same time providing an insight into twentieth century French culture.

The book offers a collection of essays on various aspects of Leibniz's scientific thought, written by historians of science and world-leading experts on Leibniz. The essays deal with a vast array of topics on the exact sciences: Leibniz's logic, mereology, the notion of infinity and cardinality, the foundations of geometry, the theory of curves and differential geometry, and finally dynamics and general epistemology. Several chapters attempt a reading of Leibniz's scientific works through modern mathematical tools, and compare Leibniz's results in these fields with 19th- and 20th-Century conceptions of them. All of them have special care in framing Leibniz's work in historical context, and sometimes offer wider historical perspectives that go much beyond Leibniz's researches. A special emphasis is given to effective mathematical practice rather than purely epistemological thought. The book is addressed to all scholars of the exact sciences who have an interest in historical research and Leibniz in particular, and may be useful to historians of mathematics, physics, and epistemology, mathematicians with historical interests, and philosophers of science at large.

"There are many reasons for writing a biography of Semyon Frank. Quite apart from his philosophy, he lived a remarkable life. Born in Moscow in 1877, he was exiled from Soviet Russia in 1922 and died in London in 1950. The son of a Jewish doctor, he became a revolutionary Social Democrat in his teens and finished his life as a Neoplatonist Christian. One of the Russian revisionist Marxists, he was then involved in the Kadet Party during the 1905 revolution before breaking with active political activity and turning to philosophy. He lived in Petrograd through the First World War until September 1917, after which he went to Saratov, where he experienced the chaos of the Russian Civil War. Living in Germany after his exile, he witnessed the rise of Hitler in Berlin, left for France in a hurry in 1937, and spent part of the war hiding from the Gestapo in the Grenoble mountains. It was a life that encompassed a lot of history. "Yet along with this, Frank was arguably Russia's greatest twentieth-century philosopher. Indeed, V.V. Zen'kovskii, the historian of Russian philosophy, considered Frank 'in strength of philosophic vision ...the most outstanding among Russian philosophers generally -- not merely among those who share his ideas. ' For its lucidity, conciseness, systematic character, and unity, Zen'kovskii considered Frank's system ' the highest achievement ...of Russian philosophy.' Doubtless, Zen'kovskii's assessment is disputable, but his remarks emphasize Frank's stature in the Russian tradition. In the style of German idealism, Frank constructed a comprehensive philosophical system, which he believed offered a coherent alternative to materialism. He was deeply worried by the implications of epistemological relativism and constructed a system of metaphysics designed to link epistemology and ontology, to bridge the gulf between thought and being. In addition, he attempted to express the idea of a personal God in philosophical language. His system also embraced social philosophy, anthropology, and ethics." -- from the Introduction by the author

This book explores Sartre's engagement with the Cuban Revolution. In early 1960 Jean-Paul Sartre and Simone de Beauvoir accepted the invitation to visit Cuba and to report on the revolution. They arrived during the carnival in a land bursting with revolutionary activity. They visited Che Guevara, head of the National Bank. They toured the island with Fidel Castro. They met ministers, journalists, students, writers, artists, dockers and agricultural workers. Sartre spoke at the University of Havana. Sartre later published his Cuba reports in France-Soir. Sartre endorsed the Cuban Revolution. He made clear his political identification. He opposed colonialism. He saw the US as colonial in Cuban affairs from 1898. He supported Fidel Castro. He supported the agrarian reform. He supported the revolution. His Cuba accounts have been maligned, ignored and understudied. They have been denounced as blind praise of Castro, 'unabashed propaganda.' They have been criticised for 'cliches,' 'panegyric' and 'analytical superficiality.' They have been called 'crazy' and 'incomprehensible.' Sartre was called naive. He was rebuked as a fellow traveller. He was, in the words of Cuban author Guillermo Cabrera Infante, duped by 'Chic Guevara.' This book explores these accusations. Were Sartre's Cuba texts propaganda? Are they blind praise? Was he naive? Had he been deceived by Castro? Had he deceived his readers? Was he obligated to Castro or to the Revolution? He later buried the reports, and abandoned a separate Cuba book. His relationship with Castro later turned sour. What is the impact of Cuba on Sartre and of Sartre on Cuba?

In this vibrant debate with intellectuals influenced by Marcel Mauss, including Alain Caille and Chantal Mouffe, the incisive Greek-French activist and philosopher Cornelius Castoriadis addresses the challenge of critical thinking in an international context. The first half explores the tradition of radical self-critique and the prospect of affirming its value in a non-ethnocentric way. While defending ancient Greek contributions to the Western tradition of radical self-critique - including the practice of "relativizing" one's own culture, of engaging in philosophical interrogation, and of establishing democratic institutions - Castoriadis is challenged to explore the trans-contextual features of any self-critical, or "autonomous," social institution. In the second half Castoriadis offers a penetrating critique of representative democracy, and the discussion makes important strides toward a new conception of direct democracy, of political education, and of the institutional prerequisites for the continuation of radical self-critique in politics and philosophy.

Criticism of contemporary art is split by an opposition between activism and the critical function of form. Yet the deeper, more subterranean terms of art-judgment are largely neglected on both sides. These essays combine a re-examination of the terms of judgement of contemporary art with critical interpretations of individual works and exhibitions by Luis Camnitzer, Marcel Duchamp, Matias Faldbakken, Anne Imhof and Cady Noland. The book moves from philosophical issues, via the lingering shadows of medium-specificity (in photography and art music), and the changing states of museums, to analyses of the peculiar ways that works of art relate to time.To give artistic form to crisis, it is suggested, one needs to understand contemporary art's own constitutive crisis of form.

Eros, Song and Philosophy in Plato raises critical issues regarding conceptions of how song and philosophy in erotic contexts are treated by Plato in his attempt to rewrite, to some degree, the cultural tradition. A question that seems to be repeatedly raised throughout the Platonic dialogues is why it is precisely song that needs to be put aside before we can start doing philosophy - as a more serious and perfect kind of song. Extensive discussion of this key thematic cluster with an emphasis on the concept of beauty, which is harmoniously interwoven with eros and song, has been absent. Chara Kokkiou argues that there is a constant interplay among erotic, musical-poetic and spatial motifs and the way those are incorporated into the very essence of philosophical dialectic is indicative of the unique nature of Plato's philosophy. Her analysis centers on paiderastic and mousikos eros, which, if thoroughly purified, contribute significantly to the composition of Socrates' portrait as mousikos philosophos. The Socratic philosophical logos displays reformed erotic and song-authorized patterns, such as the power to inspire and heal. Through close reading of certain Platonic passages and detailed attention to choral and mythical patterns, such as those included in the eschatological myths of Republic and Phaedo, and to the descriptions of locus amoenus in Phaedrus and Laws, she demonstrates that Plato through his painstakingly purged philosophical model delineates the route towards

In this provocative historiography, Peter K. J. Park provides a penetrating account of a crucial period in the development of philosophy as an academic discipline. During these decades, a number of European philosophers influenced by Immanuel Kant began to formulate the history of philosophy as a march of progress from the Greeks to Kant a genealogy that supplanted existing accounts beginning in Egypt or Western Asia and at a time when European interest in Sanskrit and Persian literature was flourishing. Not without debate, these traditions were ultimately deemed outside the scope of philosophy and relegated to the study of religion. Park uncovers this debate and recounts the development of an exclusionary canon of philosophy in the decades of the late eighteenth and early nineteenth centuries. To what extent was this exclusion of Africa and Asia a result of the scientization of philosophy? To what extent was it a result of racism?
This book includes the most extensive description available anywhere of Joseph-Marie de Gerando s "Histoire comparee des systemes de philosophie," Friedrich Schlegel s lectures on the history of philosophy, Friedrich Ast s and Thadda Anselm Rixner s systematic integration of Africa and Asia into the history of philosophy, and the controversy between G. W. F. Hegel and the theologian August Tholuck over pantheism. "

This book examines the concept of post-truth and the impact it is having on contemporary life, bringing out both its philosophical and political dimensions. Post-truth is contextualised within the philosophical discourse of truth, with particular reference to theories of scepticism and relativism, to explore whether it can take advantage of these to claim any intellectual credibility. Sim argues that post-truth cannot be defended on either sceptical or relativistic grounds - even those provided by recent iconoclastic philosophical movements such as poststructuralism and postmodernism. The affinity between post-truth and conspiracy theory is emphasised, and the extent to which post-truth plays a role in religious doctrine is also considered. Post-truth is seen to constitute a threat to liberal democratic ideals and our Enlightenment heritage, raising the question of whether we are moving into a post-liberal age where the far right would hold power. To prevent this, post-truth urgently needs to be countered.

Paul Feyerabend ranks among the most exciting and influential philosophers of science of the twentieth century. This reconstruction of his developing ideas combines historical and systematic considerations. Part I examines the three main influences on Feyerabend's philosophical development: Wittgenstein's later philosophy, Popper critical rationalism and Ehrenhaft's experimental effects. Part II focuses on Feyerabend's development and use of the notion of incommensurability at the heart of his philosophical critiques, and investigates his relation to realism. Feyerabend initially developed the notion of incommensurability from ideas he found in Duhem. He used the notion of incommensurability to attack many different forms of conceptual conservativism in philosophy and the natural sciences. He argued against many views on the grounds that that they would constrain the freedom necessary to develop alternative points of view, and thereby hinder scientific advance. Contrary to widespread opinion, he was never a scientific realist. Part III reconstructs Feyerabend's pluralistic conception of knowledge in the context of his pluralistic philosophical method. Feyerabend was a philosophical pluralist, who practiced pluralism in pursuit of progress.

How can we justify democracy's trust in the political judgments of ordinary people? In Knowing Democracy, Michael Raber situates this question between two dominant alternative paradigms of thinking about the reflective qualities of democratic life: on the one hand, recent epistemic theories of democracy, which are based on the assumption that political participation promotes truth, and, on the other hand, theories of political judgment that are indebted to Hannah Arendt's aesthetic conception of political judgment. By foregrounding the concept of political judgment in democracies, the book shows that a democratic theory of political judgments based on John Dewey's pragmatism can navigate the shortcomings of both these paradigms. While epistemic theories are overly and narrowly rationalistic and Arendtian theories are overly aesthetic, the neo-Deweyan conception of political judgment proposed in this book suggests a third path that combines the rationalist and the aesthetic elements of political conduct in a way that goes beyond a merely epistemic or a merely aesthetic conception of political judgment in democracy. The justification for democracy's trust in ordinary people's political judgments, Raber argues, resides in an egalitarian conception of democratic inquiry that blends the epistemic and the aesthetic aspects of the making of political judgments. By offering a rigorous scholarly analysis of the epistemic and aesthetic foundations of democracy from a pragmatist perspective, Knowing Democracy contributes to the current debates in political epistemology and aesthetics and politics, both of which ask about the appropriate reflective and experiential circumstances of democratic politics. The book brings together for the first time debates on epistemic democracy, aesthetic judgment and those on pragmatist social epistemology, and establishes an original pragmatist conception of epistemic democracy.

Postmodernism is an important part of the cultural landscape which continues to evolve, yet the ideas and theories surrounding the subject can be diverse and difficult to understand. Fifty Postmodern Thinkers critically examines the work of fifty of the most important theorists within the postmodern movement who have defined and shaped the field, bringing together their key ideas in an accessible format. Drawing on figures from a wide range of subject areas including literature, cultural theory, philosophy, sociology and architecture those covered include: John Barth Umberto Eco Slavoj Zizek Cindy Sherman John Cage Jean-Francois Lyotard Charles Jencks Jacques Derrida Homi K. Bhabha Quentin Tarantino Each entry examines the thinkers' career, key contributions and theories and refers to their major works. A valuable resource for those studying postmodern ideas at both undergraduate and postgraduate level, this text will appeal across the humanities and social sciences.

The Pursuit of Myth in the Poetry of Frank O'Hara, Ted Berrigan and John Forbes traces a tradition of revolutionary self-mythologising in the lives and works of Frank O'Hara, Ted Berrigan and John Forbes, as a significant trefoil in twentieth-century English language poetry. All three had untimely deaths, excited a collective homage, and developed cult followings that reverberate today. This book tracks the transmission of the poem as charm, the poet as charmer, and the reinstitution of troubadour erotics as a kind of social poetics. Starting with Orpheus, the book refreshes the myth of the poet as mythmaker, examining how myths of "self" and "nation" are regenerated for the twenty-first century and how persons-as-myths are made in community through coteries of artists and beyond. Duncan Bruce Hose's critical vocabulary, with its nucleus of mythos, searches the edges of phenomenal enquiry, closing in on the work of "glamour", "aura", "charm", "possession", "phantasm", the "daemonic", and the logic of haunting in the continuing being of these three poets as "charismatic animals".

Using empirical research, this book critically analyses the dynamics, culture and forms of subjectivity of neo-liberalism. It draws upon existing historical, sociological and cultural studies to excavate the geneaology of the capitalist subject with specific emphasis on the neo-liberal govern-mental context of the last four decades. Michel Foucault's notion of governmentality, which he developed in his College de France lectures of 1978 and 1979, is employed as an hermeneutic key to historically situate and critically analyse the regimes of subject-formation characteristic of neo-liberal capitalism. The current crisis in capitalism is surveyed, along with earlier forms of capitalism, and the transition in power from discipline to control is explored. The study concludes by tracing the changing face of Homo Economicus in relation to resistance levelled against neo-liberal capitalism and the resultant metamorphises it has undergone. Drawing upon political philosophy and political economy, Benda Hofmeyr presents a comprehensive Foucaultian analysis and historical contextualisation of the rise of neo-liberal governmentality.

The economic impact of the U. S. financial market meltdown of 2008 has been devastating both in the U. S. and worldwide. One consequence of this crisis is the widening gap between rich and poor. With little end in sight to global economic woes, it has never been more urgent to examine and re-examine the values and ideals that animate policy about the market, the workplace, and formal and informal economic institutions at the level of the nation state and internationally. Re-entering existing debates and provoking new ones about economic justice, this volume makes a timely contribution to a normative assessment of our economic values and the institutions that active those norms. Topics covered by this volumes essays range from specific or relatively small-scale problems such as payday lending and prisoners' access to adequate healthcare; to large-scale such as global poverty, the free market and international aid. Economic Justice will stimulate and provoke philosophers, policy makers, the engaged readers who and better outcomes from financial institutions and more effect distribution of economic goods. "

"This is an immensely useful resource for other scholars and philosophers wishing to understand Kant's views on love." - Rae Langton, University of Cambridge What did Immanuel Kant really think about love? In Kant on Love, Parttyli Rinne provides the first systematic study of 'love' in the philosophy of Kant. Rinne argues that love is much more important to Kant than previously realised, and that understanding love is actually essential for Kantian ethical life.The study involves two interpretative main propositions. First, that love in Kant includes an underlying general division of love into love of benevolence and love of delight. Further, the study divides Kant's concept of love into several aspects of love, such as self-love, sexual love (and love of beauty), love of God, love of neighbor and love in friendship. A chapter of the book is devoted to each of these aspects, beginning with the lowest forms of self-love as crude animality, and moving gradually upwards towards idealised ethical notions of love. One way or another, the major aspects relate to the general division of love.This analytical trajectory yields the second main proposition of the study: Together, the aspects of love reveal an ascent of love in Kant's thought. Perhaps surprisingly, for Kant, love permeates human existence from the strongest impulses of nature to the highest ideals of morally deserved happiness.

This work engages in a constructive, yet subtle, dialogue with the nuanced accounts of sensory intentionality and empirical knowledge offered by the Islamic philosopher Avicenna. This discourse has two main objectives: (1) providing an interpretation of Avicenna's epistemology that avoids reading him as a precursor to British empiricists or as a full-fledged emanatist and (2) bringing light to the importance of Avicenna's account of experience to relevant contemporary Anglo-American discussions in epistemology and metaphysics. These two objectives are interconnected. Anglo-American philosophy provides the framework for a novel reading of Avicenna on knowledge and reality, and the latter, in turn, contributes to adjusting some aspects of the former. Advancing the Avicennian perspective on contemporary analytic discourse, this volume is a key resource for researchers and students interested in comparative and analytic epistemology and metaphysics as well as Islamic philosophy.

In Theosemiotic, Michael Raposa uses Charles Peirce's semiotic theory to rethink certain issues in contemporary philosophical theology and the philosophy of religion. He first sketches a history that links Peirce's thought to that of earlier figures (both within the tradition of American religious thought and beyond), as well as to other classical pragmatists and to later thinkers and developments. Drawing on Peirce's ideas, Raposa develops a semiotic conception of persons/selves emphasizing the role that acts of attention play in shaping human inferences and perception. His central Peircean presuppositions are that all human experience takes the form of semiosis and that the universe is "perfused" with signs. Religious meaning emerges out of a process of continually reading and re-reading certain signs. Theology is explored here in its manifestations as inquiry, therapy, and praxis. By drawing on both Peirce's logic of vagueness and his logic of relations, Raposa makes sense out of how we talk about God as personal, and also how we understand the character of genuine communities. An investigation of what Peirce meant by "musement" illuminates the nature and purpose of prayer. Theosemiotic is portrayed as a form of religious naturalism, broadly conceived. At the same time, the potential links between any philosophical theology conceived as theosemiotic and liberation theology are exposed.

This monograph presents a unitary account of Dewey's philosophy of science and demonstrates the relevance for contemporary debates. The book is written from a theoretical angle and explains Dewey's via on Experience, Language, Inquiry, Construction and Realism. Via taking this route the book addresses key philosophical problems - such as the nature of language, the idea of experience, the notion of logical constructivism, the criticism of representationalism and the nature of scientific practices. John Dewey (1859-1952) is one of the most representative philosophers of the United States. He is well known for his work in education, psychology and social reform and one of the primary figures associated with the philosophy of pragmatism. His Philosophy of Science underwent a period of almost total unpopularity and neglect. In recent times, however, as a consequence of the strong pragmatist renaissance we are now witnessing, Dewey's philosophy of science has attracted new attention. This book presents for the first time a comprehensive overview of Dewey's philosophy of science and will be of interest to scholars working in nineteenth and twentieth century philosophy of science and on the relationship between Pragmatism and Logical Empiricism.

In the third Critique Kant details an aesthetic operation of judgment that is surprising considering how judgment functioned in the first Critique. In this book, I defend an understanding of Kant's theory of Geschmacksurteil as detailing an operation of the faculties that does not violate the cognitive structure laid out in the first Critique. My orientation is primarily epistemological, elaborating the determinations that govern the activity of pure aesthetic judging that specify it as a "bestimmte" type of judgment without transforming it into "ein bestimmendes Urteil". I focus on identifying how the logical functions from the table of judgments operate in the pure aesthetic judgment of taste to reveal "the moments to which this power of judgment attends in its reflection" (CPJ, 5:203). In the course of doing so, a picture emerges of how the world is not just cognizable in a Kantian framework but also charged with human feeling, acquiring the inexhaustible, inchoate meaningfulness that incites "much thinking" (CPJ, 5:315). The universal communicability of aesthetic pleasure serves as the foundation that grounds robust intersubjective relations, enabling genuine connection to others through a shared a priori feeling.

The significance of Henry More's vitalist philosophy in the history of ideas has been realized relatively recently, as the bibliography will reveal. The general neglect of the Cambridge Platonist movement may be attributed to the common prejudice that its chief exponents, especially More, were obscure mystics who were neither coherent in their philosophical system nor attractive in their prose style. I hope that this modern edition of More's principal treatise will help to correct this unjust im pression and reveal the keenness and originality of More's intellect, which sought to demonstrate the relevance of classical philosophy in an age of empirical science. The wealth of learning -- ranging as it does from Greek antiquity to 17th century science and philosophy -- that informs More' s intellectual system of the universe should, in itself, be a recom mendation to students of the history of ideas. Though, for those in search of literary satisfaction, too, there is not wanting, in More's style, the humour, and grace, of a man whose erudition did not divorce him from a sympathetic understanding of human contradictions. As for More's elaborate speculations concerning the spirit world in the final book of this treatise, I think that we would indeed be justified in regarding their combination of classical mythology amd scientific naturalism as the literary and philosophical counterpart of the great celestial frescoes of the Baroque masters."