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Marx After Marxism" encourages readers to understand Karl Marx in new ways, unencumbered by political Marxist interpretations that have long dominated the discussions of both Marxists and non-Marxists. This volume gives a broad and accessible account of Marx's philosophy and emphasizes his relationship to Hegel.

Marxism has always claimed and still claims a privileged relation to Marx's theories. It typically presents a view of Marx that is widely accepted by Marxists, non-Marxists, and even anti-Marxists, unfortunately without careful scrutiny. This book argues that political Marxist influence obscures, transforms, distorts, and renders inaccessible Marx's basic philosophical insights. It concentrates on recovering Marx's philosophical ideas not in opposition to, but rather within, the larger Hegelian framework.

Now that we have seen the end of political Marxism's peak global influence, it is possible, for perhaps the first time, to depict Marx as a philosopher who began to think within, and remained within, the German philosophical tradition.

Scottish philosopher Lady Mary Shepherd (1777-1847) wrote two books that she conceived as one unified project: Essay Upon the Relation of Cause and Effect (1824) and Essays on the Perception of an External Universe (1827). While they were well received in her day, Shepherd's insightful philosophical writings have been neglected for some 150 years and are only now receiving the scholarly attention they deserve. Mary Shepherd: A Guide by Deborah Boyle, part of the Oxford Guides to Philosophy series, navigates students of philosophy or general readers through Shepherd's two significant works. The first four chapters address topics raised in the 1824 Essay: Shepherd's arguments for two key causal principles, her objections to Hume and her alternative accounts of causation and causal inference; her theory of objects as bundles of qualities; her critique of Thomas Brown's defence of Humean causation; and her discussion of London surgeon William Lawrence's accounts of sentience and life, which Shepherd treats as a case study of how Humean theory can lead to errors in scientific reasoning. Chapter 5 covers topics central to both of Shepherd's books: what she means by "sensation," "idea," "will," "imagination," "understanding," "reasoning," and "latent reasoning." The remaining five chapters proceed systematically through Shepherd's 1827 book, where she seeks to prove, against Berkeleian idealism, that we can know that an external world of mind-independent matter exists. Boyle discusses Shepherd's proofs for such an external world, her responses to various sceptical challenges, and her specific objections to Berkeley. Each chapter ends with a list of works for further reading and a glossary of terms that explain Shepherd's sometimes idiosyncratic philosophical vocabulary, resulting in an essential guide to a philosopher who exerted considerable influence during her time.

Friedrich Nietzsche (1844-1900) remains one of the most challenging, influential and controversial figures in the history of philosophy. The New Cambridge Companion to Nietzsche provides a comprehensive and up-to-date guide to his most difficult ideas, including the will to power and the affirmation of life, as well as his treatment of truth, science, art and history. An accessible introduction sets out the nineteenth-century background of Nietzsche's life and work. Individual chapters are devoted to significant texts such as The Birth of Tragedy, Thus Spoke Zarathustra, Beyond Good and Evil and On the Genealogy of Morality. Other chapters explore major influences such as Wagner and Schopenhauer, as well as examining Nietzsche's reception and investigating his enduring and often divisive legacy. The volume will be valuable for readers seeking to enhance their understanding of Nietzsche's philosophy and of his role in the development of Western thought.

Kant's landmark essay, "On Perpetual Peace," is as timely, relevant, and inspiring today as when it was first written over 200 years ago. In it, we find a forward-looking vision of a world respectful of human rights, dominated by liberal democracies, and united in a cosmopolitan federation of diverse peoples. This book features a fresh and vigorous translation of Kant's essay by Ian Johnston. And it includes an extended introduction by philosopher Brian Orend, author of the widely-used text, The Morality of War. This extensive, yet highly readable, introduction situates Kant's essay in its historical context, while also offering a substantial analysis, section-by-section, of the essay itself. In doing so, Orend not only discusses Kant's personal life and the history of "the perpetual peace tradition," he also shows how Kant's provocative ideas have inspired and infused our own time, especially the concept of a global alliance of free societies committed to respecting human rights. The book also sports an enlightening set of appendices that cleverly and sharply debate the promise of perpetual peace. A few are from Kant's works, but most are from other acclaimed thinkers, including: Hegel, Leibniz, Bentham, Voltaire, Rousseau, and the Abbe de Saint-Pierre. A chronology of Kant's life and a recommended reading list round out this inquiry into one of the most hopeful, stirring, and imaginative political proposals: a cosmopolitan federation uniting us all and securing perpetual peace between nations.

This book examines Nietzsche's claim that he could be the "Buddha of the West." A close reading of his texts shows substantial similarities with the Buddha's teachings, suggesting a potential basis and a potentially promising future for a Western Buddhism that would be based on Nietzsche's philosophy. The book first provides a brief comparative biography of Nietzsche and the Buddha and then a review of the Buddha's Four Noble Truths and the Noble Eightfold Path and of what there is in Nietzsche's writings that is his equivalent to those teachings. While the West often looks to neuroscience to validate the Buddhist teachings and practices, this book suggests it would be better to study Nietzsche's thought to discover not only validation for Buddhist teachings but the very foundation of a "Buddhism" that is of the West, by the West, and for the West.

Offsetting a study of Kant's theory of cognition with a mixture of intellectual history and biography, Kant's Organicism offers readers an accessible portrait of Kant's scientific milieu in order to show that his standing interests in natural history and its questions regarding organic generation were critical for the development of his theoretical philosophy. By reading Kant's theoretical work in light of his connection to the life sciences - especially his reflections on the epigenetic theory of formation and genesis - Jennifer Mensch provides a new understanding of much that has been otherwise obscure or misunderstood in it. "Epigenesis"- a term increasingly used in the late eighteenth century to describe an organic, nonmechanical view of nature's generative capacities - attracted Kant as a model for understanding the origin of reason itself. Mensch shows how this model allowed Kant to conceive of cognition as a self-generated event and thus to approach the history of human reason as if it were an organic species with a natural history of its own. She uncovers Kant's commitment to the model offered by epigenesis in his first major theoretical work, the Critique of Pure Reason, and demonstrates how it informed his concept of the organic, generative role given to the faculty of reason within his system as a whole. In doing so, she offers a fresh approach to Kant's famed first Critique and a new understanding of his epistemological theory.

This book presents new research into key areas of the work of German philosopher and mathematician Gottfried Wilhelm Leibniz (1646-1716). Reflecting various aspects of Leibniz's thought, this book offers a collection of original research arranged into four separate themes: Science, Metaphysics, Epistemology, and Religion and Theology. With in-depth articles by experts such as Maria Rosa Antognazza, Nicholas Jolley, Agustin Echavarria, Richard Arthur and Paul Lodge, this book is an invaluable resource not only for readers just beginning to discover Leibniz, but also for scholars long familiar with his philosophy and eager to gain new perspectives on his work.

A new edition of the first systematic reading of Hegel's political philosophy Elements of the Philosophy of Right is widely acknowledged to be one of the most important works in the history of political philosophy. This is the first book on the subject to take Hegel's system of speculative philosophy seriously as an important component of any robust understanding of this text. Key Features Sets out the difference between 'systematic' and 'non-systematic' readings of Philosophy of Right Outlines the unique structure of Hegel's philosophical arguments Explores key areas of Hegel's political philosophy: his theories of property, punishment, morality, law, monarchy, war, democracy and history This significantly expanded second edition includes: a more detailed explanation of Hegel's philosophical system; two new chapters on his theories of democracy and history; and an appendix detailing the implications this work has for future interpretations of Hegel's philosophy.

Kant's Revolutionary Theory of Modality is a comprehensive study of Immanuel Kant's views on modal notions of possibility, actuality or existence, and necessity. Abaci locates Kant's views on these notions in their broader historical context, establishes their continuity and transformation across Kant's precritical and critical texts, and determines their role in the substance as well as the development of Kant's philosophical project. He makes two overarching claims. First, Kant's precritical views on modality, which appear in the context of his attempts to revise the ontological argument and are critical of the tradition only from within its prevailing paradigm of modality, develop into a revolutionary theory of modality in his critical period, radicalizing his critique of the ontotheological and rationalist metaphysical tradition. While the traditional paradigm construes modal notions as fundamental ontological predicates, expressing different modes or ways of being of things, Kant's theory consists in redefining them as subjective and relational features of our discursivity, expressing different modes in which our conceptual representations of objects are related to our cognitive faculty. Second, this revolutionary theory of modality is not only a crucial component of Kant's critical epistemology and his radical critique of rationalist metaphysics, but it is in fact directly constitutive of the critical turn itself, as Kant originally formulates the latter in terms of a shift from an ontological to an epistemological approach to the question of possibility. Thus, tracing the development of Kant's understanding of modality comes to fruition in an alternative reading of Kant's overall philosophical development.

This volume presents the first complete translation of Fichte Studies, a critique of Fichtean philosophy by the young philosopher-poet Friedrich von Hardenberg. Under the pen-name Novalis, von Hardenberg became the most well-known and beloved of the early German Romantic writers. Those interested in the fate of German philosophy and literature immediately following Kant will find that this collection of notes and aphorisms consists of original contributions on the nature of self-consciousness, the relationship of art to philosophy, and the nature of philosophical inquiry.

Telling the story of three overlooked revolutionary thinkers, Liberty in Their Names explores the lives and works of Olympe de Gouges, Sophie de Grouchy and Manon Roland. All three were thinking and writing about political philosophy, especially equality and social justice, before the French Revolution. As they became engaged in its efforts, their political writing became more urgent. At a time when women could neither vote nor speak at the Assembly, they became influential through their writings. Yet instead of Gouges, Grouchy and Roland, we speak of Voltaire, Rousseau and Diderot. Sandrine Berges examines the lives and writings of these trailblazing women philosophers, and their impact on philosophical thought during the French Revolution. Featuring pictures, a timeline and a bibliography of their works, this book offers exciting new insights into the history of political philosophy and of the French Revolution.

Rousseau's Social Contract is a benchmark in political philosophy and has influenced moral and political thought since its publication. Rousseau and the Social Contract introduces and assesses:

*Rousseau's life and the background of the Social Contract
*The ideas and arguments of the Social Contract
*Rousseau's continuing importance to politics and philosophy

Rousseau and the Social Contract will be essential reading for all students of philosophy and politics, and anyone coming to Rousseau for the first time.

Samuel Pufendorf's seminal work, "The Whole Duty of Man, According to the Law of Nature" (first published in Latin in 1673), was among the first to suggest a purely conventional basis for natural law. Rejecting scholasticism's metaphysical theories, Pufendorf found the source of natural law in humanity's need to cultivate sociability. At the same time, he distanced himself from Hobbes's deduction of such needs from self-interest. The result was a sophisticated theory of the conventional character of man's social persona and of all political institutions.Pufendorf wrote this work to make his insights accessible to a wide range of readers, especially university students. As ministers, teachers, and public servants, they would have to struggle with issues of sovereignty and of the relationship between church and state that dominated the new state system of Europe in the aftermath of the Peace of Westphalia (1648)."The Whole Duty" was first translated into English in 1691. The fourth edition was significantly revised--by anonymous editors--to include a great deal of the very important editorial material from Jean Barbeyrac's French editions. This was reproduced in the fifth edition from 1735 that is republished here. The English translation provides a fascinating insight into the transplantation of Pufendorf's political theory from a German absolutist milieu to an English parliamentarian one.Samuel Pufendorf (1632-1694) was one of the most important figures in early-modern political thought. An exact contemporary of Locke and Spinoza, he transformed the natural law theories of Grotius and Hobbes, developed striking ideas of toleration and of the relationship between church and state, and wrote extensive political histories and analyses of the constitution of the German empire.Jean Barbeyrac (1674-1744) was a Huguenot refugee who taught natural law successively in Berlin, Lausanne, and Amsterdam, and edited and translated into French the major natural law works of Grotius, Pufendorf, and Cumberland.Andrew Tooke (1673-1732) was headmaster of Chaterhouse School and professor of geometry at Gresham College, London.Ian Hunter is Australian Professorial Fellow in the Centre for the History of European Discourses, University of Queensland.David Saunders is Professor Emeritus in the Faculty of Arts at Griffith University.Knud Haakonssen is Professor of Intellectual History at the University of Sussex, England.

This classic work by William Paley was one of the most popular books in England and America in the early nineteenth century. Its significance lies in the fact that it marks an important point at which eighteenth century "whiggism" began to be transformed into nineteenth century "liberalism." First published in 1785, Paley's "Principles of Moral and Political Philosophy" was originally based on his Cambridge lectures of 1766-1776. It was designed for instructional purposes and was almost immediately adopted as a required text for all undergraduates at Cambridge. The great popularity of Paley's "Principles" is perhaps due in part to the author's remarkable gift for clear exposition. Even today, this work is very readable and easily comprehended. But the popularity of the book also reflected the fact that Paley expressed some of the leading scientific, theological, and ethical ideas of his time and place. In this respect, Paley's great classic provides valuable insight into the Anglo-American mind of the early nineteenth century and helps us better understand the thinking processes and evolving concepts of liberty and virtue that were displacing the old "whiggism" of the preceding century. As editor D. L. Le Mahieu states, "To Paley, the undeniable demands of self interest coincided rather than conflicted with the needs of society." Paley believed that "it was the utility of any moral rule alone which determined obligation." In his political theory, Paley rejected social contract theory and substituted instead a natural history of civil society. His opposition to electoral reform, and, later, the French Revolution, "became part of a larger ideological discourse that helped the British elites withstand the revolutionary currents of the 1790s."D. L. Le Mahieu is Hotchkiss Presidential Professor at Lake Forest College in Illinois. He is also the author of "The Mind of William Paley: A Philosopher and His Age" (1976) and " A Culture for Democracy " (1988).Click here for a pdf file of a brochure with additional information about this title.

Fifteen leading philosophers explore a set of themes from the pioneering work of Gail Fine and Terence Irwin, in ancient philosophy but also in later periods and in systematic philosophy. The contributors discuss knowledge, rhetoric, freedom and practical reason, virtue and the good life, ethics and politics in Plato and Aristotle and beyond. The editors offer an introduction charting the scholarly contributions of Fine and Irwin and assessing their individual and joint impact, together with a complete bibliography of their writings.

This new anthology of early modern philosophy enriches the possibilities for teaching this period by highlighting not only metaphysics and epistemology but also new themes such as virtue, equality and difference, education, the passions, and love. It contains the works of 43 philosophers, including traditionally taught figures such as Descartes, Spinoza, Leibniz, Locke, Berkeley, Hume, Kant, as well as less familiar writers such as Lord Shaftesbury, Anton Amo, Julien Offray de La Mettrie, and Denis Diderot. It also highlights the contributions of women philosophers, including Margaret Cavendish, Anne Conway, Gabrielle Suchon, Sor Juana Inez de la Cruz, and Emilie Du Chatelet.

'It is some years now since I realized how many false opinions I had accepted as true from childhood onwards...I saw that at some stage in my life the whole structure would have to be utterly demolished' In Descartes's Meditations, one of the key texts of Western philosophy, the thinker rejects all his former beliefs in the quest for new certainties. Discovering his own existence as a thinking entity in the very exercise of doubt, he goes on to prove the existence of God, who guarantees his clear and distinct ideas as a means of access to the truth. He develops new conceptions of body and mind, capable of serving as foundations for the new science of nature. Subsequent philosophy has grappled with Descartes's legacy, questioning many of its conclusions and even his basic approach, but his arguments set the agenda for many of the greatest philosophical thinkers, and their fascination endures. This new translation includes the Third and Fourth Objections and Replies in full, and a selection from the rest of these exchanges with Descartes's contemporaries that helped to expound his philosophy. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.

Friedrich Nietzsche is often depicted in popular and scholarly discourse as a lonely philosopher dealing with abstract concerns unconnected to the intellectual debates of his time and place. Robert C. Holub counters this narrative, arguing that Nietzsche was very well attuned to the events and issues of his era and responded to them frequently in his writings. Organized around nine important questions circulating in Europe at the time in the realms of politics, society, and science, Nietzsche in the Nineteenth Century presents a thorough investigation of Nietzsche's familiarity with contemporary life, his contact with and comments on these various questions, and the sources from which he gathered his knowledge. Holub begins his analysis with Nietzsche's views on education, nationhood, and the working-class movement, turns to questions of women and women's emancipation, colonialism, and Jews and Judaism, and looks at Nietzsche's dealings with evolutionary biology, cosmological theories, and the new "science" of eugenics. He shows how Nietzsche, although infrequently read during his lifetime, formulated his thought in an ongoing dialogue with the concerns of his contemporaries, and how his philosophy can be conceived as a contribution to the debates taking place in the nineteenth century. Throughout his examination, Holub finds that, against conventional wisdom, Nietzsche was only indirectly in conversation with the modern philosophical tradition from Descartes through German idealism, and that the books and individuals central to his development were more obscure writers, most of whom have long since been forgotten. This book thus sheds light on Nietzsche's thought as enmeshed in a web of nineteenth-century discourses and offers new insights into his interactive method of engaging with the philosophical universe of his time.

What is time? This is one of the most fundamental questions we can ask. Traditionally, the answer was that time is a product of the human mind, or of the motion of celestial bodies. In the mid-seventeenth century, a new kind of answer emerged: time or eternal duration is 'absolute', in the sense that it is independent of human minds and material bodies. Emily Thomas explores the development of absolute time or eternal duration during one of Britain's richest and most creative metaphysical periods, from the 1640s to the 1730s. She introduces an interconnected set of main characters - Henry More, Walter Charleton, Isaac Barrow, Isaac Newton, John Locke, Samuel Clarke, and John Jackson - alongside a large and varied supporting cast, whose metaphysical views are all read in their historical context and given a place in the seventeenth- and eighteenth-century development of thought about time.

In Freedom and the End of Reason, Richard L. Velkley offers an influential interpretation of the central issue of Kant's philosophy and an evaluation of its position within modern philosophy's larger history. He persuasively argues that the whole of Kantianism - not merely the Second Critique - focuses on a "critique of practical reason" and is a response to a problem that Kant saw as intrinsic to reason itself: the teleological problem of its goodness. Reconstructing the influence of Rousseau on Kant's thought, Velkley demonstrates that the relationship between speculative philosophy and practical philosophy in Kant is far more intimate than generally has been perceived. By stressing a Rousseau-inspired notion of reason as a provider of practical ends, he is able to offer an unusually complete account of Kant's idea of moral culture.

This volume expounds the influence of Robert Burns's reading of Philosophy on his life and work, supplementing this with his personal encounters with those philosophers he met. The work begins with the Homespun Philosophy of his early years under the tutelage of William Burnes and John Murdoch, then examines in detail some of the texts of John Locke, Adam Smith and Francis Hutcheson, including other writers who reflect Hutcheson's thinking. Further chapters include the exploration on Thomas Reid, Dugald Stewart, Archibald Alison and William Greenfield. Robert Burns and the Philosophers does not purport to be a work of philosophy but rather to show the poet's reaction to the subject and the development of his understanding. This work opens up a subject that hitherto has been almost unexplored.

Stephen Gaukroger presents an original account of the development of empirical science and the understanding of human behaviour from the mid-eighteenth century. Since the seventeenth century, science in the west has undergone a unique form of cumulative development in which it has been consolidated through integration into and shaping of a culture. But in the eighteenth century, science was cut loose from the legitimating culture in which it had had a public rationale as a fruitful

Russell B. Goodman tells the story of the development of philosophy in America from the mid-18th century to the late 19th century. The key figures in this story, Jonathan Edwards, Benjamin Franklin, Thomas Jefferson, the writers of The Federalist, and the romantics (or 'transcendentalists') Emerson and Thoreau, were not professors but men of the world, whose deep formative influence on American thought brought philosophy together with religion, politics, and literature. Goodman considers their work in relation to the philosophers and other thinkers they found important: the deism of John Toland and Matthew Tindal, the moral sense theories of Francis Hutcheson, Adam Smith, and David Hume, the political and religious philosophy of John Locke, the romanticism of William Wordsworth and Samuel Taylor Coleridge, and the transcendental idealism of Immanuel Kant. Goodman discusses Edwards's condemnation and Franklin's acceptance of deism, argues that Jefferson was an Epicurean in his metaphysical views and a Christian, Stoic, and Epicurean in his moral outlook, traces Emerson's debts to writers from Madame de Stael to William Ellery Channing, and considers Thoreau's orientation to the universe through sitting and walking. The morality of American slavery is a major theme in American Philosophy before Pragmatism, introduced not to excuse or condemn, but to study how five formidably intelligent people thought about the question when it was-as it no longer is for us-open. Edwards, Franklin and Jefferson owned slaves, though Franklin and Jefferson played important roles in disturbing the uneasy American moral equilibrium that included slavery, even as they approved an American constitution that included it. Emerson and Thoreau were prominent public opponents of slavery in the eighteen forties and fifties. The book contains an Interlude on the concept of a republic and concludes with an Epilogue documenting some continuities in American philosophy, particularly between Emerson and the pragmatists.

Copleston, an Oxford Jesuit and specialist in the history of philosophy, first created his history as an introduction for Catholic ecclesiastical seminaries. However, since its first publication (the last volume appearing in the mid-1970s) the series has become the classic account for all philosophy scholars and students. The 11-volume series gives an accessible account of each philosopher's work, but also explains their relationship to the work of other philosophers.

The Poverty of Conceptual Truth is based on a simple idea. Kant's distinction between analytic and synthetic judgments underwrites a powerful argument against the metaphysical program of his Leibnizian-Wolffian predecessors-an argument from fundamental limits on its expressive power. In that tradition, metaphysics promised to reveal the deep rational structure of the world through a systematic philosophy consisting of strictly conceptual truths, which flow from a logically perspicuous relation of 'containment' among concepts. That is, all truths would be 'analytic,' in Kant's sense. Kant's distinction shows to the contrary that far reaching and scientifically indispensable parts of our knowledge of the world (including mathematics, the foundations of natural science, all knowledge from experience, and the central principles of metaphysics itself) are essentially synthetic and could never be restated in analytic form. Thus, the metaphysics of Kant's predecessors is doomed, because knowledge crucial to any adequate theory of the world cannot even be expressed in the idiom to which it restricts itself (and which was the basis of its claim to provide a transparently rational account of things). Traditional metaphysics founders on the expressive poverty of conceptual truth. To establish these claims, R. Lanier Anderson shows how Kant's distinction can be given a clear basis within traditional logic, and traces Kant's long, difficult path to discovering it. Once analyticity is framed in clear logical terms, it is possible to reconstruct compelling arguments that elementary mathematics must be synthetic, and then to show how similar considerations about irreducible syntheticity animate Kant's famous arguments against traditional metaphysics in the Critique of Pure Reason.