This book offers a way of approaching the place of the will in Descartes' mature epistemology and ethics. Departing from the widely accepted view, Noa Naaman-Zauderer suggests that Descartes regards the will, rather than the intellect, as the most significant mark of human rationality, both intellectual and practical. Through a close reading of Cartesian texts from the Meditations onward, she brings to light a deontological and non-consequentialist dimension of Descartes' later thinking, which credits the proper use of free will with a constitutive, evaluative role. She shows that the right use of free will, to which Descartes assigns obligatory force, constitutes for him an end in its own right rather than merely a means for attaining any other end, however valuable. Her important study has significant implications for the unity of Descartes' thinking, and for the issue of responsibility, inviting scholars to reassess Descartes' philosophical legacy.

Offering a new approach to the intersection of literature and philosophy, Modernist Idealism contends that certain models of idealist thought require artistic form for their full development and that modernism realizes philosophical idealism in aesthetic form. This comparative view of modernism employs tools from intellectual history, literary analysis, and philosophical critique, focusing on the Italian reception of German idealist thought from the mid-1800s to the Second World War. Modernist Idealism intervenes in ongoing debates about the nineteenth- and twentieth-century resurgence of materialism and spiritualism, as well as the relation of decadent, avant-garde, and modernist production. Michael J. Subialka aims to open new discursive space for the philosophical study of modernist literary and visual culture, considering not only philosophical and literary texts but also early cinema. The author's main contention is that, in various media and with sometimes radically different political and cultural aims, a host of modernist artists and thinkers can be seen as sharing in a project to realize idealist philosophical worldviews in aesthetic form.

This edited volume presents papers on this alternative philosophy of biology that could be called "continental philosophy of biology," and the variety of positions and solutions that it has spawned. In doing so, it contributes to debates in the history and philosophy of science and the history of philosophy of science, as well as to the craving for 'history' and/or 'theory' in the theoretical biological disciplines. In addition, however, it also provides inspiration for a broader image of philosophy of biology, in which these traditional issues may have a place. The volume devotes specific attention to the work of Georges Canguilhem, which is central to this alternative tradition of "continental philosophy of biology". This is the first collection on Georges Canguilhem and the Continental tradition in philosophy of biology. The book should be of interest to philosophers of biology, continental philosophers, historians of biology and those interested in broader traditions in philosophy of science.

Anxiety looms large in historical works of philosophy and psychology. It is an affect, philosopher Bettina Bergo argues, subtler and more persistent than our emotions, and points toward the intersection of embodiment and cognition. While scholars who focus on the work of luminaries as Freud, Levinas, or Kant often study this theme in individual works, they seldom draw out the deep and significant connections between various approaches to anxiety. This volume provides a sweeping study of the uncanny career of anxiety in nineteenth and twentieth century European thought. Anxiety threads itself through European intellectual life, beginning in receptions of Kant's transcendental philosophy and running into Levinas' phenomenology; it is a core theme in Schelling, Kierkegaard, Schopenhauer, and Nietzsche. As a symptom of an interrogation that strove to take form in European intellectual culture, Angst passes through Schelling's romanticism into Schopenhauer's metaphysical vitalism, before it is explored existentially by Kierkegaard. And, in the twentieth century, it proves an extremely central concept for Heidegger, even as Freud is exploring its meaning and origin over a thirty year-long period of psychoanalytic development. This volume opens new windows onto philosophers who have never yet been put into dialogue, providing a rigorous intellectual history as it connects themes across two centuries, and unearths the deep roots of our own present-day "age of anxiety."

This open access book advances the current debate in continental realism. In the field of contemporary continental ontology, Speculative Realist thinkers are now grappling with the genealogy of their ideas in the history of modern philosophy. The Speculative Realism movement prompted a debate, criticizing the predominant postmodernist orientation in philosophy, which located its origins in Kantian "correlationism" which supposedly ended the period of early modern naive realist metaphysics by showing that the mind and the outside world can only ever be understood as correlates. The debate over a new kind of realism has attracted many supporters and critics. In order to refocus its specific interpretation of modern philosophy in general and of the Kantian gesture in particular, this volume brings together major authors working on contemporary ontology and historians of ideas. It underlines and illustrates the fact that contemporary continental philosophy is rediscovering its past in original ways by productively re-interpreting some of the key concepts of modern philosophy. The perspectives and accounts of the key concepts of the history of philosophy are different in the views of individual contributors, and sometimes radically so, yet the discussion between contemporary realists and their critics shows that the real battleground of new ideas lies not in developing the philosophical motifs of the end of the 20th century, but rather in rethinking the milestones of modern philosophy. The eBook editions of this book are available open access under a CC BY-NC-ND 3.0 licence on bloomsburycollections.com.

This book investigates transdisciplinary, arts-based approaches to developing innovative and pertinent higher education pedagogy. Introducing timely critical thinking strategies, the author addresses some of the key issues facing educators today in an increasingly complex digital, technological and ecological world. The author combines emerging ideas in the New Materialism and Posthumanism schools of thought with arts-based teaching and learning, including Practice-as-Research, for Social Science contexts, thus exploring how this approach can be used to productively create new pedagogical strategies. Drawing on a rich repertoire of real-life examples, the volume suggests transferrable routes into practice that are suitable for lecturers, researchers and students. This practical and innovative volume will appeal to researchers and practitioners interested in Posthuman and New Materialist theories, and how these can be applied to the educational landscape in future.

This book explores how the continental philosophical tradition in the 20th century attempted to understand madness as madness. It traces the paradoxical endeavour of reason attempting to understand madness without dissolving the inherent strangeness and otherness of madness. It provides a comprehensive overview of the contributions of phenomenology, critical theory, psychoanalysis, post-structuralism and anti-psychiatry to continental philosophy and psychiatry. The book outlines an intellectual tradition of psychiatry that is both fascinated by and withdraws from madness. Madness is a lure for philosophy in two senses; as both trap and provocation. It is a trap because this philosophical tradition constructs an otherness of madness so profound, that it condemns madness to silence. However, the idea of madness as another world is also a fertile provocation because it respects the non-identity of madness to reason. The book concludes with some critical reflections on the role of madness in contemporary philosophical thought.

The Royal manor Avaldsnes in southwest Norway holds a rich history testified by 13th century sagas and exceptional graves from the first millennium AD. In 2011-12 the settlement was excavated. In this first book from the project crucial results from an international team of 23 scholars are published. The chapters cover a wide array of topics ranging from building-remains and scientific analyses of finds to landownership and ritual manifestations.

This contributed volume explores the ways logical skills have been perceived over the course of history. The authors approach the topic from the lenses of philosophy, anthropology, sociology, and history to examine two opposing perceptions of logic: the first as an innate human ability and the second as a skill that can be learned and mastered. Chapters focus on the social and political dynamics of the use of logic throughout history, utilizing case studies and critical analyses. Specific topics covered include: the rise of logical skills problems concerning medieval notions of idiocy and rationality decolonizing natural logic natural logic and the course of time Logical Skills: Social-Historical Perspectives will appeal to undergraduate and graduate students, as well as researchers in the fields of history, sociology, philosophy, and logic. Psychology and colonial studies scholars will also find this volume to be of particular interest.

This book was first published in 2009. In this book Robert Piercey asks how it is possible to do philosophy by studying the thinkers of the past. He develops his answer through readings of Martin Heidegger, Richard Rorty, Paul Ricoeur, Alasdair MacIntyre and other historically-minded philosophers. Piercey shows that what is distinctive about these figures is a concern with philosophical pictures - extremely general conceptions of what the world is like - rather than specific theories. He offers a comprehensive and illuminating exploration of the way in which these thinkers use narrative to evaluate and criticise these pictures. The result is a powerful and original account of how philosophers use the past.

This book focuses on African metaphysics and epistemology, and is an exercise in decoloniality. The authors describe their approach to "decoloniality" as an intellectual repudiation of coloniality, using the method of conversational thinking grounded in Ezumezu logic. Focusing specifically on both African metaphysics and African epistemology, the authors put forward theories formulated to stimulate fresh debates and extend the frontiers of learning in the field. They emphasize that this book is not a project in comparative philosophy, nor is it geared towards making Africa/ns the object/subjects of philosophy. Rather, the book highlights and discusses philosophical insights that have been produced from the African perspective, which the authors argue must be further developed in order to achieve decoloniality in the field of philosophy more broadly.

This study recapitulates basic developments in the tradition of hermeneutic and phenomenological studies of science. It focuses on the ways in which scientific research is committed to the universe of interpretative phenomena. It treats scientific research by addressing its characteristic hermeneutic situations, and uses the following basic argument in this treatment: By demonstrating that science's epistemological identity is not to be spelled out in terms of objectivism, mathematical essentialism, representationalism, and foundationalism, one undermines scientism without succumbing scientific research to "procedures of normative-democratic control" that threaten science's cognitive autonomy. The study shows that in contrast to social constructivism, hermeneutic phenomenology of scientific research makes the case that overcoming scientism does not imply restrictive policies regarding the constitution of scientific objects.

This book presents a reading of Martin Heidegger's philosophy as an effort to strike a middle position between the philosophies of Plato and Friedrich Nietzsche. Duane Armitage interprets the history of Western philosophy as comprising a struggle over the meaning of "being," and argues that this struggle is ultimately between materialism and idealism, and, in the end, between atheism and theism. This work therefore concerns the question of the meaning of the so called "death of God" in the context of contemporary Continental Philosophy.

For the first time in English the world community of scholars is systematically assembling and presenting the results of recent research in the vast literature of Soren Kierkegaard. Based on the definitive English edition of Kierkegaard's works by Princeton University Press, this series of commentaries addresses all the published texts of the influential Danish philosopher and theologian.

The motto of the Royal Society-Nullius in verba-was intended to highlight the members' rejection of received knowledge and the new place they afforded direct empirical evidence in their quest for genuine, useful knowledge about the world. But while many studies have raised questions about the construction, reception and authentication of knowledge, Evidence in the Age of the New Sciences is the first to examine the problem of evidence at this pivotal moment in European intellectual history. What constituted evidence-and for whom? Where might it be found? How should it be collected and organized? What is the relationship between evidence and proof? These are crucial questions, for what constitutes evidence determines how people interrogate the world and the kind of arguments they make about it. In this important new collection, Lancaster and Raiswell have assembled twelve studies that capture aspects of the debate over evidence in a variety of intellectual contexts. From law and theology to geography, medicine and experimental philosophy, the chapters highlight the great diversity of approaches to evidence-gathering that existed side by side in the sixteenth and seventeenth centuries. In this way, the volume makes an important addition to the literature on early science and knowledge formation, and will be of particular interest to scholars and advanced students in these fields.

This collection will prove a valuable resource for our understanding of the historic Carnap and the living philosophical issues with which he grappled. It arose out of a symposium on Carnap's work (Vienna, 2001). With essays by Graham H. Bird, Jaakko Hintikka, Ilkka Niiniluoto, Jan Wolenski, this volume will interest graduate students of the philosophy of language and logic, as well as professional philosophers, historians of analytic philosophy, and philosophically inclined logicians.

James McCosh (1811-94), the Scottish philosopher, graduated from the University of Glasgow, spent some time as a minister in the Church of Scotland but then returned to philosophy and spent most of his career at Princeton University. The eighteenth-century Scottish Enlightenment had many influential philosophers at its core. In this book, first published in 1875, McCosh outlines the theories of eighteenth- and nineteenth-century philosophers and identifies Scottish philosophy as a distinct school of thought. He summarises both the merits and the possible criticisms of each philosopher's work and also gives detailed biographical information. Among the philosophers discussed are the influential David Hume, Thomas Reid and Adam Smith. The final chapter focuses on Sir William Hamilton, a philosopher who greatly influenced McCosh (whose other works, The Religious Aspect of Evolution and The Method of the Divine Government are also reissued in this series).

This volume contains English translations of Goedel's chapters on logicism and the antinomies and on the calculi of pure logic, as well as outlines for a chapter on metamathematics. It also comprises most of his reading notes. This book is a testimony to Goedel's understanding of the situation of foundational research in mathematics after his great discovery, the incompleteness theorem of 1931. It is also a source for his views on his logical predecessors, from Leibniz, Frege, and Russell to his own times. Goedel's "own book on foundations," as he called it, is essential reading for logicians and philosophers interested in foundations. Furthermore, it opens a new chapter to the life and achievement of one of the icons of 20th century science and philosophy.

Leslie Stephen (1832-1904) was a writer, philosopher and literary critic whose work was published widely in the nineteenth century. As a young man Stephen was ordained deacon, but he later became agnostic and much of his work reflects his interest in challenging popular religion. This two-volume work, first published in 1876, is no exception: it focuses on the eighteenth-century deist controversy and its effects, as well as the reactions to what Stephen saw as a revolution in thought. Comprehensive and full of detailed analysis, this is an important work in the history of ideas. Volume 1 contains a thorough discussion of the arguments for and against deism. The debate is placed in a wider philosophical context and the works of Descartes, Locke and Hume are all discussed in detail. The volume concludes with an examination of theological thought at the end of the century.

This book documents the process of transformation from natural philosophy, which was considered the most important of the sciences until the early modern era, into modern disciplines such as mathematics, physics, natural history, chemistry, medicine and engineering. It focuses on the 18th century, which has often been considered uninteresting for the history of science, representing the transition from the age of genius and the birth of modern science (the 17th century) to the age of prodigious development in the 19th century. Yet the 18th century, the century of Enlightenment, as will be demonstrated here, was in fact characterized by substantial ferment and novelty. To make the text more accessible, little emphasis has been placed on the precise genesis of the various concepts and methods developed in scientific enterprises, except when doing so was necessary to make them clear. For the sake of simplicity, in several situations reference is made to the authors who are famous today, such as Newton, the Bernoullis, Euler, d'Alembert, Lagrange, Lambert, Volta et al. - not necessarily because they were the most creative and original minds, but mainly because their writings represent a synthesis of contemporary and past studies. The above names should, therefore, be considered more labels of a period than references to real historical characters.

This original work contains the first detailed account of the natural philosophy of Robert Hooke (1635-1703), leading figure of the early Royal Society. From celestial mechanics to microscopy, from optics to geology and biology, Hooke's contributions to the Scientific Revolution proved decisive. Focusing separately on partial aspects of Hooke's works, scholars have hitherto failed to see the unifying idea of the natural philosophy underlying them. Some of his unpublished papers have passed almost unnoticed. Hooke pursued the foundation of a real, mechanical and experimental philosophy, and this book is an attempt to reconstruct it. The book includes a selection of Hooke's unpublished papers. Readers will discover a study of the new science through the works of one of the most known protagonists. Challenging the current views on the scientific life of restoration England, this book sheds new light on the circulation of Baconian ideals and the mechanical philosophy in the early Royal Society. This book is a must-read to anybody interested in Hooke, early modern science or Restoration history.

This book takes a closer look at the diversity of fiction writing from Diderot to Markson and by so doing call into question the notion of a singular "theory of fiction," especially in relation to the novel. Unlike Forster's approach to "Aspects of the Novel," which implied there is only one kind of novel to which there may be an aspect, this book deconstructs how one approach to studying something as protean as the novel cannot be accomplished. To that end, the text uses Diderot's This Is Not A Story (1772) and David Markson's This Is Not A Novel (2016) as a frame and imbedded within are essays on De Maistre's Voyage Around My Room (1829), Machado de Assis's Posthumous Memoirs Of Braz Cubas (1881), Andre Breton's Nadja (1928) and Elizabeth Smart's By Grand Central Station I Sat Down And Wept (1945).