This book offers a thorough reanalysis of Charles Darwin's Origin of Species, which for many people represents the work that alone gave rise to evolutionism. Of course, scholars today know better than that. Yet, few resist the temptation of turning to the Origin in order to support it or reject it in light of their own work. Apparently, Darwin fills the mythical role of a founding figure that must either be invoked or repudiated. The book is an invitation to move beyond what is currently expected of Darwin's magnum opus. Once the rhetorical varnish of Darwin's discourses is removed, one discovers a work of remarkably indecisive conclusions. The book comprises two main theses: (1) The Origin of Species never remotely achieved the theoretical unity to which it is often credited. Rather, Darwin was overwhelmed by a host of phenomena that could not fit into his narrow conceptual framework. (2) In the Origin of Species, Darwin failed at completing the full conversion to evolutionism. Carrying many ill-designed intellectual tools of the 17th and 18th centuries, Darwin merely promoted a special brand of evolutionism, one that prevented him from taking the decisive steps toward an open and modern evolutionism. It makes an interesting read for biologists, historians and philosophers alike.

"This original study offers a timely reconsideration of the work of French hilosopher Jean-Franois Lyotard in relation to art, performance and writing. How can we write about art, whilst acknowledging the transformation that inevitably accompanies translations of both media and temporality? That is the question that persistently dogs Lyotard's own writings on art, and to which this book responds through reference to artists from the recently-formed canon of performance art history, including the myths of seminal figures Marina Abramovic and Vito Acconci, and the controlled documentation of Gina Pane's actions. Through the unstable, untranslatable element that Lyotard calls the figural, his thought is brought to bear on attempts to write a history of performance art and to question the paradoxically prescriptive demand for rules to govern 're-performance'. Kiff Bamford contextualises Lyotard's writings and approach with reference to both his contemporaries, including Deleuze and Kristeva, and the contemporary art about which they wrote, whilst arguing for the pertinence of Lyotard's provocations today."

This book studies how the relationship between philosophy, morality, politics, and science was conceived in the Vienna Circle and how this group of philosophers tried to position science as an antidote to totalitarianism and irrationalism. This leads to investigation of the still understudied views of the Vienna Circle on moral philosophy, meta-ethics, and the relationship between philosophy of science and politics. Including papers from an international group of scholars, The Socio-ethical Dimension of Knowledge: The Mission of Logical Empiricism addresses these topics and makes them available to scholars in the field of history of philosophy of science.

David Bostock presents a critical appraisal of Bertrand Russell's philosophy from 1900 to 1924-a period that is considered to be the most important in his career. Russell developed his theory of logic from 1900 to 1910, and over those years wrote the famous work Principia Mathematica with A. N. Whitehead. Bostock explores Russell's development of 'logical atomism', which applies this logic to problems in the theory of knowledge and in metaphysics, and was central to his philosophical work from 1910 to 1924. This book is the first to focus on this important period of Russell's development, examining the three key areas of logic and mathematics, knowledge, and metaphysics, and demonstrating the enduring value of his work in these areas.

The importance of Stoicism for Gilles Deleuze's Logic of Sense and Michel Foucault's Hermeneutics of the Subject and The Care of the Self is well known. However, few students of either classics or philosophy are aware of the breadth of French and Italian receptions of Stoicism. This book firstly presents this broad field to readers, and secondly advances it by renewing dialogues with ancient Stoic texts. The authors in this volume, who combine expertise in continental and Hellenistic philosophy, challenge our understanding of both modern and ancient concepts, arguments, exercises, and therapies. It conceives of Stoicism as a vital strand of philosophy which contributes to the life of contemporary thought. Flowing through the sustained, varied engagement with Stoicism by continental thinkers, this volume covers Jean-Paul Sartre, Gilles Deleuze, Michel Foucault, Julia Kristeva, Alain Badiou, Emile Brehier, Barbara Cassin, Giorgio Agamben, and Pierre Hadot. Stoic sources addressed range from doxography and well-known authors like Epictetus and Seneca to more obscure authorites like Musonius Rufus and Cornutus.

This book's overarching premise is that discussion and critique in the discourses of architecture and urbanism have their primary focus on engagements with form, particularly in the sense of the question as to what planning and architecture signify with respect to the forms they take, and how their meanings or content (what is "contained") is considered in relation to form-as-container. While significant critical work in these disciplines has been published over the past 20 years that engages pertinently with the writings of Walter Benjamin and Michel Foucault, there has been no address to the co-incidence in the work of Benjamin and Foucault of an architectural figure that is pivotal to each of their discussions of the emergence of modernity: The arcade for Benjamin and the panoptic prison for Foucault have a parallel role. In Foucault's terms, panopticism is a "diagram of power." The parallel, for Benjamin, would be his understanding of "constellation." In more recent architectural writings, the notion of the diagram has emerged as a key motif. Yet, and in as much as it supposedly relates to aspects of the work of Foucault, along with Gilles Deleuze, this notion of "diagram" amounts, for the most part, to a thinly veiled reinstatement of geometry-as-idea. This book redresses the emphasis given to form within the cultural philosophy of modernity and-particularly with respect to architecture and urbanism-inflects on the agency of force that opens a reading of their productive capacities as technologies of power. It is relevant to students and scholars in poststructuralist critical theory, architecture, and urban studies. "This is a book about Foucault and Benjamin and it is grounded in a deep knowledge of and reflection upon their works, but it is also underpinned by an impressive erudition. There are reflections on Hegel and Heidegger (central to the author) and Derrida, along with Kierkegaard, and others. This leads to a rich and suggestive discussion ... in staging a spatial-architectural-political conversation between Foucault and Benjamin." - Anonymous Reviewer "Mark Jackson's Diagrams of Power in Benjamin and Foucault, The Recluse of Architecture juxtaposes and interrogates its two leading actors so as to draw from and through them a theory of architecture, which is inseparable from its recluse. In doing so it elaborates a series of complex connections with their various interlocutors and inspirations, Hegel, Heidegger, Derrida, the Kabbalah, Agamben, allegory, Marx, Deleuze, Klossowski, tragedy, capitalism, modernity, and so on. The list is long and impressive. This is not only done with an extremely high degree of scholarship, but is presented in a light, lucid and very compelling manner in a voice both personal and authoritative. The recluse is the figure of mimesis itself, the appearance of a withdrawal, always already a ruin. This book not only contributes a highly astute reading of its philosophical objects, but it enacts the ontology of the recluse through its own unfolding, simultaneously revealing and withholding the meaning of architecture 'as such', so that we not only understand its meaning, but feel the pulsing differential of the book's object as if it were alive within us." - Stephen Zepke, Independent Researcher, Vienna

Heidegger has often been seen as having no moral philosophy and a political philosophy that can only support fascism. Sonia Sikka's book challenges this view, arguing instead that Heidegger should be considered a qualified moral realist, and that his insights on cultural identity and cross-cultural interaction are not invalidated by his support for Nazism. Sikka explores the ramifications of Heidegger's moral and political thought for topics including free will and responsibility, the status of humanity within the design of nature, the relation between the individual and culture, the rights of peoples to political self-determination, the idea of race and the problem of racism, historical relativism, the subjectivity of values, and the nature of justice. Her discussion highlights aspects of Heidegger's thought that are still relevant for modern debates, while also addressing its limitations as reflected in his political affiliations and sympathies.

Putting the New Materialist figure of diffraction to use in a set of readings - in which cultural texts are materially read against their contents and their themes, against their readers or against other texts - this volume proposes a critical intervention into the practice of reading itself. In this book, reading and reading methodology are probed for their materiality and re-considered as being inevitably suspended between, or diffracted with, both matter and discourse. The history of literary and cultural reading, including poststructuralism and critical theory, is revisited in a new light and opened-up for a future in which the world and reading are no longer regarded as conveniently separate spheres, but recognized as deeply entangled and intertwined. Diffractive Reading ultimately represents a new reading of reading itself: firstly by critiquing the distanced perspective of critical paradigms such as translation and intertextuality, in which texts encountered, processed or otherwise subdued; secondly, showing how all literary and cultural readings represent different 'agential cuts' in the world-text-reader constellation, which is always both discursive and material; and thirdly, the volume materializes, dynamizes and politicizes the activity of reading by drawing attention to reading's intervention in, and (co)creation of, the world in which we live.

Jennifer Anna Gosetti-Ferencei demonstrates that the exotic, as reflected in major works of German literature and in the philosophy and art that inspires it, provokes central questions about the modern self and the spaces it inhabits. Exotic spaces in the writings of such authors as Thomas Mann, Franz Kafka, Stefan Zweig, Robert Musil, Hugo von Hofmannsthal, Gottfried Benn, and Bertold Brecht, along with the thought of Nietzsche, Freud, Levi-Strauss, and Simmel and the art of German Expressionism, are shown to present alternatives to the landscape and experience of modernity. In an examination of the concept of the exotic and of spatial experience in their cultural, subjective, and philosophical contingencies, Gosetti-Ferencei shows that exotic spaces may contest and reconfigure the relationship between the familiar and the foreign, the self and the other. Exotic spaces may serve not only to affirm the subject in a symbolic conquering of territory, as emphasized in post-colonial interpretations, or project the fantasy of escapism to a lost paradise, as utopian readings suggest, but condition moral, aesthetic, or imaginative transformation. Such transformation, while risking disaster or dissolution of the self as well as endangerment of the other, may promote new possibilities of perceiving or being, and reconfigure the boundaries of a familiar world. As exotic spaces are conceived as mystical, liberating, erotic, infectious, frightening or mysterious, several possibilities for transformation emerge in their exposure: re-enchantment through epiphany; the collapse of the rational self; liberation of the imagination from the confines of the familiar world; and aesthetic transformation, revealing the paradoxically 'primitive' nature of modern experience. In strikingly original readings of canonical authors and compelling rediscoveries of forgotten ones, this study establishes that exotic experience can evidence the fragility of the European or Germanic self as depicted in modernist literature, revealing the usually unconsidered boundaries of the subject's own familiar world.

The second half of the 19th century in Russian philosophy sees the more or less definitive triumph of Westernizing currents over the Slavophiles. There is no doubt that both Nihilism and Populism, as successive schools of Russian philosophy, are the authentic progeny of the senior Westernizers- though in the development of their philosophical doctrine they owe much less to German Romantacism than to British utilitarianism, French positivism, and the socialism of the left-wing Hegelians. Toward the end of the century these philosophers come increasingly under the influence of the scientific socialism of Karl Marx. Their non-Westernizing contemporaries, such as Tolstoy, Dostoevsky, Leontyev, and Rozanov, devote themselves to a searing and negative critique of Western culture in general and begin to despair of a Russia which would accept salvation from the superficialities of Western European thought and culture. This is one of three volumes of the first historical anthology of Russian philosophical thought from its origins to the present day, with critical and interpretive commentary. The work includes 68 selections from 27 philosophers, with new translations or retranslations especially for these volumes.

In both science and philosophy, the twentieth century saw a radical breakdown of certainty in the human worldview, as quantum uncertainty and linguistic ambiguity destroyed the comfortable certitudes of the past. As these disciplines form the foundation for a human position in the world, a major epistemological reorganization had to take place. In this book, quantum theorist Stig Stenholm presents Bohr and Wittgenstein, in physics and in philosophy, as central figures representing this revision. Each of them took up the challenge of replacing apparent order and certainty with a provisional understanding based on limited concepts in constant flux. Stenholm concludes that the modern synthesis created by their heirs is far from satisfactory, and the story is so far an unfinished one. The book will appeal to any researcher in either discipline curious about the foundation of modern science, and works to provoke a renewal of discussion, and the eventual emergence of a reformed clarity and understanding.

W. J. Mander presents the first ever synoptic history of British Idealism, the philosophical school which dominated English-language philosophy from the 1860s through to the early years of the following century. Offering detailed examination of the origins, growth, development, and decline of this mode of thinking, British Idealism: A History restores to its proper place this now almost wholly forgotten period of philosophical history. Through clear explanation of its characteristic concepts and doctrines, and paying close attention to the published works of its philosophers, the volume provides a full-length history of this vital school for those wishing to fill a gap in their knowledge of the history of British Philosophy, while its detailed notes and bibliography will guide the more dedicated scholar who wishes to examine further their distinctive brand of philosophy. By covering all major philosophers involved in the movement (not merely the most famous ones like Bradley, Green, McTaggart, and Bosanquet but the lesser known figures like the Caird brothers, Henry Jones, A.S.Pringle-Pattison, and R.B.Haldane) and by looking at all branches of philosophy (not just the familiar topics of ethics, political thought, and metaphysics but also the less well documented work on logic, religion, aesthetics, and the history of philosophy), British Idealism: A History brings out the movement's complex living pattern of unity and difference; something which other more superficial accounts have tended to obscure.

This compelling book advances utilitarianism as the basis for a viable public philosophy, effectively rebutting the common charge that, as moral doctrine, utilitarian thought permits cruel acts, justifies unfair distribution of wealth, and demands too much of moral agents.
James Wood Bailey defends utilitarianism through novel use of game theory insights regarding feasible equilibria and evolutionary stability, elaborating a sophisticated account of institutions that real-world utilitarians would want to foster. If utilitarianism seems in principle to dictate that we make each and every choice such that it leads to the best consequences overall, game theory emphasizes that no choice has consequences in isolation, but only in conjunction with many other choices of other agents. Viewing institutions as equilibria in complex games, Bailey negotiates the paradox of individual responsibilities, arguing that if individuals within institutions have specific responsibilities they cannot get from the principle of utility alone, the utility principle nevertheless holds great value in that it allows us to identify morally desirable institutions. Far from recommending cruel acts, utilitarianism, understood this way, actually runs congruent to our basic moral intuitions.
A provocative attempt to support the practical use of utilitarian ethics in a world of conflicting interests and competing moral agents, Bailey's book employs the work of social scientists to tackle problems traditionally given abstract philosophical attention. Vividly illustrating its theory with concrete moral dilemmas and taking seriously our moral common sense, Utilitarianism, Institutions, and Justice is an accessible, groundbreaking work that will richly reward students and scholars of political science, political economy, and philosophy.

This is the first book-length examination of the impact Leo Strauss' immigration to the United States had on this thinking. Adi Armon weaves together a close reading of unpublished seminars Strauss taught at the University of Chicago in the 1950s and 1960s with an interpretation of his later works, all of which were of course written against the backdrop of the Cold War. First, the book describes the intellectual environment that shaped the young Strauss' worldview in the Weimar Republic, tracing those aspects of his thought that changed and others that remained consistent up until his immigration to America. Armon then goes on to explore the centrality of Karl Marx to Strauss's intellectual biography. By analyzing an unpublished seminar Strauss taught with Joseph Cropsey at the University of Chicago in 1960, Armon shows how Strauss' fragmentary, partial engagement with Marx in writing obscured the important role that Marxism actually played as an intellectual challenge to his later political thinking. Finally, the book explores the manifestations of Straussian doctrine in postwar America through reading Strauss' The City and Man (1964) as a representative of his political teaching.

Taking an analytic and historical approach, this work develops and defends Althusserian critical theory. This theory, it is argued, produces knowledge of how a particular class of people, in a particular time, in a particular place, is dominated, oppressed, or exploited. Moreover, without relying on a general notion of human emancipation, concrete critical theory can suggest political means for the alleviation of these conditions. Because it puts Althusser's ideas in dialogue with contemporary social science and philosophy, the book as a whole makes contributions to Althusser studies, to Anglo-American political philosophy, and to current debates in the philosophy of the social sciences.

Paolo Mancosu presents a series of innovative studies in the history and the philosophy of logic and mathematics in the first half of the twentieth century. The Adventure of Reason is divided into five main sections: history of logic (from Russell to Tarski); foundational issues (Hilbert's program, constructivity, Wittgenstein, Godel); mathematics and phenomenology (Weyl, Becker, Mahnke); nominalism (Quine, Tarski); semantics (Tarski, Carnap, Neurath). Mancosu exploits extensive untapped archival sources to make available a wealth of new material that deepens in significant ways our understanding of these fascinating areas of modern intellectual history. At the same time, the book is a contribution to recent philosophical debates, in particular on the prospects for a successful nominalist reconstruction of mathematics, the nature of finitist intuition, the viability of alternative definitions of logical consequence, and the extent to which phenomenology can hope to account for the exact sciences.

The series presents historical and systematic studies on the philosophy of Alexius Meinong and his school, as well as on works influenced by aspects of Meinong's philosophy. Furthermore, the series is open to contributions in the analytic-phenomenological tradition, mirroring the most recent developments in these disciplines.

One thing this book attempts to show is that Kant's antinomies open a way towards an overcoming of that nihilism that is a corollary of the understanding of reality that presides over our science and technology. But when Harries is speaking of the antinomy of Being he is not so much thinking of Kant, as of Heidegger. Not that Heidegger speaks of an antinomy of Being. But his thinking of Being leads him and will lead those who follow him on his path of thinking into this antinomy. At bottom, however, the author is neither concerned with Heidegger's nor Kant's thought. He shows that our thinking inevitably leads us into some version of this antinomy whenever it attempts to grasp reality in toto, without loss. All such attempts will fall short of their goal. And that they do so, Harries claims, is not something to be grudgingly accepted, but embraced as a necessary condition of living a meaningful life. That is why the antinomy of Being matters and should concern us all.

With a wealth of anecdote Dorothy Emmet looks back on the philosophers who made a personal impact on her. She brings to life the Oxford of the 1920s, and writes particularly about H.A. Pritchard and R.G. Collingwood. She knew A.N. Whitehead and Samuel Alexander, and remembers philosophers who struggled with political dilemmas when a number of intellectuals were turning to Marxism. Describing the post-war period she recalls R.B. Braithwaite, Michael Polanyi, Alasdair MacIntyre and others. Her personal portraits will interest a wide readership, as well as making essential reading for professional philosophers.

Recent years have seen a great revival of interest in Wittgenstein's early masterpiece, the Tractatus Logico-Philosophicus. The Enchantment of Words is a study of that book, offering novel readings of all its major themes and shedding light on issues in metaphysics, ethics and the philosophies of mind, language, and logic.
McManus argues that Wittgenstein's aim in this deeply puzzling work is to show that the 'intelligibility of thought' and the 'meaningfulness of language', which logical truths would delimit and metaphysics and the philosophy of mind and language would explain, are issues constituted by confusions. What is exposed is a mirage of a kind of self-consciousness, a misperception of the ways in which we happen to think, talk and act as reasons why we ought to think, talk and act as we do. The root of that misperception is our confusedly endowing words with a life of their own: we 'enchant', and are 'enchanted by', words, colluding in a confusion that transposes on to them, and the world which we then see them as 'fitting', responsibilities that are actually ours to bear. Such words promise to spare us the trouble, not only of thinking, but of living.
In presenting this view, McManus offers readings of all of the major themes of the Tractatus, including its discussion of logical truth, objects, names, inference, subjectivity, solipsism and the ineffable; McManus offers novel explanations of what is at stake in Wittgenstein's comparison of propositions with pictures, of why Wittgenstein declared the point of the Tractatus to be ethical, of how a bookwhich infamously declares itself to be nonsensical can both clarify our thoughts and require of us that we exercise our capacity to reason in reading it, and of how Wittgenstein later came to re-evaluate the achievement of the Tractatus.

EDITORS PREFACE TO THE FIRST EDITION THE works by which Professor Green has hitherto been chiefly known to the general public are his Introduction to Messrs. Longmans edition of Humes Philosophical Works, and his articles in the Contemporary Review on some doctrines of Mr. Spencer and Mr. Lewes. When in the year 1 877 Mr. Green became Whytes Pro fessor of Moral Philosophy, his main desire was, both in his teaching and writing, to develope more fully and in a more constructive way the ideas which underlay his previous critical writings and appeared in them. The present trea tise is the first outcome of that desire and doubtless it would have been only the first but for the premature and unexpected death of the author in March, 1882. Even the Prolegomena to Ethics the title is the authors own was left unfinished. The greater part of the book had been used, some of it twice over, in the Professorial lectures and about a quarter of it the first 116 pages was printed in the numbers of Mind for January, April, and July, 1882. But, according to a letter of the author written not long before his death, some twenty or thirty pages remained to be added, and, though with this ex ception the whole was written out nearly ready for print ing no part of it can be considered to have undergone the final revision. At his death Mr. Green left the charge of the manuscript to me and I have now only to explain the course I have followed in preparing it for publication. The manuscript was written in paragraphs, but other wise was continuous and I may add that it was com posed without regard to arrangement in Books and EDITORS PREFACE IX Chapters. For that arrangement I am responsible, and also for thenumbering and occasional re-division of the sections, and for the frequent division of a section into two or more paragraphs. I have also made the few cor rections in expression which seemed to be necessary, and in one case I have ventured, for the sake of clearness, to transfer a passage from one place to another. References have been verified and supplied translations of Greek quotations have been given, where their meaning was not obvious from the text and a few notes have been added by way of explanation or qualification, for the most part only where a mark in the authors manuscript showed that he intended to reconsider the passage. The Editors notes, except where they give merely a reference or translation, are enclosed in square brackets. My desire throughout has been to make no changes except in passages which I felt sure Mr. Green would have altered had his attention been called to them. With the further object of rendering the work as intelligible as possible to the general reader I have ventured to print an analysis. Mr. Green would probably have followed the plan he adopted in the Introduction to Hume, and have placed a short abstract on the margins of the pages. I have thought it better to print my analysis as a Table of Contents, as that arrangement clearly separates my work from the authors, and will also probably be the most useful to those who care to read an analysis at all. Perhaps I may further suggest to any reader who is unaccustomed to metaphysical and psychological discussions that much of the authors ethical views, though not their scientific basis, may be gathered from the Third and Fourth Books alone. It has been already explained that the book was leftunfinished. But on the whole I thought it best to make no attempt to add anything, especially as the comparison x EDITORS PREFACE which occupies the last chapter seems to have reached a natural conclusion. The reader will also find in the text indications of subjects which were to have been dis cussed. In particular the author at any rate at one time intended to introduce a criticism of Kants ethical views see page 177. But I think this intention must have been abandoned during the composition of the book, and, as it is hoped that before long Mr...