This book demonstrates that the common belief that humanity is naturally disposed to religion did not disappear with the emergence of the Enlightenment. Going beyond a narrow focus on John Locke's empiricism, this vivid analysis reconstructs the vociferous, multivocal debate over the natural origins of religious belief in England and Scotland between c. 1650 and c. 1750. It enriches our understanding through examining hundreds of discussions of the relationship between human nature and religion, from a variety of genres and contexts. It shows that belief in religious innatism was a ubiquitous and enduring claim about human nature across the continuum of Christian thought in early modern Britain, and one deployed for a variety of reasons. While the doctrine of innate religious ideas did fall out of use, the belief that human nature was framed for religion continued in new forms into the eighteenth century.

Revealing, in an original and provocative study, the mystical contents of the works of famous atheists Virginia Woolf and Iris Murdoch, Donna Lazenby shows how these thinkers' refusal to construe worldviews on available reductive models brought them to offer radically alternative pictures of life which maintain its mysteriousness, and promote a mystical way of knowing. A Mystical Philosophy contributes to the contemporary resurgence of interest in Spirituality, but from an entirely new direction. This book provides a warning against reductive scientific and philosophical models that impoverish our understanding of ourselves and the world, and a powerful endorsement of ways of knowing that give art, and a restored concept of contemplation, their consummative place.

Kant's arguments for the reality of human freedom and the normativity of the moral law continue to inspire work in contemporary moral philosophy. Many prominent ethicists invoke Kant, directly or indirectly, in their efforts to derive the authority of moral requirements from a more basic conception of action, agency, or rationality. But many commentators have detected a deep rift between the Groundwork for the Metaphysics of Morals and the Critique of Practical Reason, leaving Kant's project of justification exposed to conflicting assessments and interpretations. In this ground-breaking study of Kant, Owen Ware defends the controversial view that Kant's mature writings on ethics share a unified commitment to the moral law's primacy. Using both close analysis and historical contextualization, Owen Ware overturns a paradigmatic way of reading Kant's arguments for morality and freedom, situating them within Kant's critical methodology at large. The result is a novel understanding of Kant that challenges much of what goes under the banner of Kantian arguments for moral normativity today.

The past year has seen a resurgence of interest in the political thinker Hannah Arendt, “the theorist of beginnings,” whose work probes the logics underlying unexpected transformations—from totalitarianism to revolution. A work of striking originality, The Human Condition is in many respects more relevant now than when it first appeared in 1958. In her study of the state of modern humanity, Hannah Arendt considers humankind from the perspective of the actions of which it is capable. The problems Arendt identified then—diminishing human agency and political freedom, the paradox that as human powers increase through technological and humanistic inquiry, we are less equipped to control the consequences of our actions—continue to confront us today. This new edition, published to coincide with the sixtieth anniversary of its original publication, contains Margaret Canovan’s 1998 introduction and a new foreword by Danielle Allen. A classic in political and social theory, The Human Condition is a work that has proved both timeless and perpetually timely.

This book brings together fourteen articles by prominent critics of Malaysian Anglophone literature from five different countries: Australia, Italy, Malaysia, Singapore, and the US. It investigates the thematic and stylistic trends in the literary products of selected writers of the tradition in the genres of drama, fiction, and poetry, from its beginnings to the present, focusing mainly on the postcolonial themes of ethnicity, gender, diaspora, and nationalism, which are central to the creativity and imagination of these writers. The book explores the works of not just the established writers of the tradition but also those who have received little critical attention to date but who are equally gifted, such as Adibah Amin, Edward Dorall, Rehaman Rashid, and Huzir Suleiman. The chapters collectively address the challenges and achievements of writers in the English language in a country where English is widely used in daily life and yet marginalised in the creative domain to elevate the status of writings in the national language, i.e., Bahasa Malaysia. The book will demonstrate that in spite of such recurrent neglect of the medium, Malaysia has produced a number of outstanding writers in the language, who are comparable in creativity and craftsmanship to writers of other Anglophone traditions. The book will be of interest to readers and researchers of Malaysian literature, postcolonial literatures, minority literatures, gender studies, and Southeast Asian studies.

First published in English in 1933, this detailled philosophical examination of the contemporary state and nature of mankind is a seminal work by influential German philsopher Karl Jaspers. Elucidating his theories on a variety of topics pertaining to contemporary and future human existence, Man in the Modern Age is a key text by a man whose influence in the field continues to be felt.

Tanner draws on the philosophic character of Milton's poetry and the poetic nature of Kierkegaard's philosophy, particularly his theory of anxiety, to enrich and enliven a bold new reading of Milton's Paradise Lost. Proposing that Milton and Kierkegaard were remarkably similar in temperament, life-experience, and ideological commitment, Tanner argues that for both Christian writers the path to sin and to salvation lies through anxiety--that both the poet and the philosopher include anxiety, along with pain, suffering, and paradox, within the compass of paradise. Both Milton's Paradise Lost and Kierkegaard's The Concept of Anxiety explore the psychology of innocence, sin, and guilt, probing the nature of human fallibility and freedom. The first half of the work explores anxiety in Eden before the Fall. This section provides fresh perspectives on such issues as free will, the problem of a fall before the Fall, original sin, the etiology of evil, and prelapsarian knowledge. The second half examines anxiety after the Fall, offering original insights into such issues as the demonic personality, remorse, despair, and faith. Taken as a whole, Tanner's study provides a philosophically coherent new reading of Paradise Lost. Further, though intended primarily as a work of literary criticism, the book touches on matters of broad philosophical, theological, and simply human interest--such as the nature of freedom, knowledge, sin, the self, and salvation. Anxiety in Eden will be of keen interest to literary scholars, philosophers, and theologians.

William Walker's original analysis of John Locke's An Essay Concerning Human Understanding offers a challenging and provocative assessment of Locke's importance as a thinker, bridging the gap between philosophical and literary-critical discussion of his work. He presents Locke as a foundational figure who defines the epistemological and ontological ground on which eighteenth-century and Romantic literature operate and eventually diverge. He is revealed as a crucial figure for emerging modernity, less the familiar empiricist innovator and more the proto-Nietzschean thinker whose text fosters hitherto unsuspected instabilities and promotes a new kind of rhetorical force to counterbalance them. Walker's reading of Locke is at once finely attentive to the text and engagingly resourceful in placing the Essay in its broadest philosophical and historical context.

Philosophy: Key Themes is a beginner's guide to understanding and critiquing philosophical arguments. Each chapter introduces one of the major themes in philosophy. Baggini's approach combines explanation with summary while encouraging the reader to question the arguments and positions presented.

Nelson Goodman (1906-1998) was one of the outstanding thinkers of the 20th century. In a memorial note, Hilary Putnam considers him to be "one of the two or three greatest analytic philosophers of the post-World War II period." Goodman has left his mark in many fields of philosophical investigation: Epistemology, Philosophy of Science, Logic, Metaphysics, the General Theory of Symbols, Philosophy of Languageand Philosophy of Art, all have been challenged and enriched by the problems he has shown up, the projects he developed from them and the solutions he has suggested. In August 2006 a couple of Goodman aficionados met in Munich to celebrate the Centennial. The proceedings of the ensuing international conference are documented in this volume. The contributions attest the fact that Goodman's thinking still holds many treasures.

Jerzy Perzanowski's ideas were based on an original blend of logic and ontology in what he called onto/logic, where the slash is meant to suggest a quotient of ontology by logic. Perzanowski began as a logician, his early works being on modal logic, then gradually shifted his interest to "logical philosophy", meaning not so much philosophy of logic as philosophy informed by logic. Perzanowski was a rare breed of analytical philosopher who thought that a philosophical "theory of everything" was worthwhile. In this systematic spirit, he began with method. He presented his "method of total analysis and synthesis" quite simply: reduce the object of research to its simplest possible constituents, and then combine them in some way. Better still, combine them in every possible way, thereby producing a space of possibilities analogous to (and in certain cases identical with) the logical space. Thus, analysis and synthesis differ from a trivial disassembly and reassembly.

Kosorok 's brilliant text provides a self-contained introduction to empirical processes and semiparametric inference. These powerful research techniques are surprisingly useful for developing methods of statistical inference for complex models and in understanding the properties of such methods. This is an authoritative text that covers all the bases, and also a friendly and gradual introduction to the area. The book can be used as research reference and textbook.

Francis Hutcheson (1694-1746) was the first major philosopher of the Scottish Enlightenment, and one of the great thinkers in the history of British moral philosophy. He firmly rejected the reductionist view, common then as now, that morality is nothing more than the prudent pursuit of self-interest, arguing in favour of a theory of a moral sense. The two texts presented here are the most eloquent expressions of this theory. The Reflections on our Common Systems of Morality insists on the connection between moral philosophy and moral improvement, and was a preview of his first major work, the Inquiry of 1725. The lecture On the Social Nature of Man, arguing against the psychological egoism of Hobbes, appears here in an English translation for the first time. Thomas Mautner's introduction and editorial apparatus provide a mass of new information, helping to give the reader a sense of the intellectual climate in which Hutcheson lived.

This book draws on five philosophers from the continental tradition - Theodor Adorno, Hannah Arendt, Gilles Deleuze, Jacques Derrida, and Jacques Ranciere - in order to "think about thinking" and offer new and surprising answers to the question: How can we educate students to think creatively and critically? Despite their differences, all of these philosophers challenge the modern understanding of thinking, and offer original, radical perspectives on it. In very different ways, each rejects the modern approach to thinking, as well as the reduction of proper thought to rationality, situating thinking in sociohistorical reality and relating it to political action. Thinking, they argue, is not a natural, automatic activity, and the need to think has become all the more important as political reality seems to exhibit less thinking, or to even celebrate thoughtlessness. Bringing these continental conceptions of thinking to bear on the urgent need to educate young people to think against the current, this book makes a significant contribution to educational theory and political philosophy, one that is particularly relevant in today's anti-intellectual climate.

The Limits of Free Will contains a selection of papers concerning free will and moral responsibility. The problems arising in this field of philosophy, which are deeply rooted in the history of the subject, are also intimately related to a wide range of other fields, such as law and criminology, moral psychology, theology, and, more recently, neuroscience. The papers included in this collection were written and first published over a period of three decades, although most have appeared in the past decade or so. During this period this area of philosophy has been particularly active and it continues to attract a great deal of interest and attention. Among the topics covered, as they relate to these problems, are the challenge of skepticism; moral sentiment and moral capacity; necessity and the metaphysics of causation; practical reason; free will and art; fatalism and the limits of agency; moral luck, and our metaphysical attitudes of optimism and pessimism. Some of the papers in this collection are primarily critical in character, presenting critiques and commentary on major works or contributions in the contemporary scene. Others are mainly constructive, aiming to develop and articulate a distinctive account of compatibilism. The general theory advanced, which is described as a form of "critical compatibilism", rejects any form of unqualified or radical skepticism but also insists that a plausible compatibilism has significant and substantive implications about the limits of agency and argues that this licenses a metaphysical attitude of (modest) pessimism on this topic. Finally, each paper in this collection is self-standing and can be read in isolation from the others. There is, nevertheless, a core set of themes and issues that unite and link them all together. The collection is arranged and organized in a format that enables the reader to appreciate and recognize these links and the core themes that unite them.

This book aims to further an understanding of present day America by exploring counter-hegemony to the rule of capital and offering guidelines for strategizing change proceeding from the dialectic of What Is and What Ought to Be. The author analyzes neoliberal global order and its political expressions through discussions of the dominance of finance capital in the late twentieth century, the triumph of ideology, the closing of avenues to reform, the problem of the captive state, and a sociological analysis of rule by "divide and conquer." The book concludes with a look at the history of movement politics in culture, arts, economics, and politics. It resounds with a hope that challenges to hegemony can use many paths to change, of which the electoral path is but one of many fronts, in the long-term struggle for radical reform.

Jonathan Edwards is generally acknowledged as one of the foremost American philosophers. Edwards on God offers a historically informed philosophical analysis of his arguments for the existence and nature of God. The book begins with a characterization of Edwards's intellectual profile and philosophical theology. It then explicates and evaluates his arguments from the beginning of existence, design, 'being in general', virtue as benevolence, and his account of natural and moral divine attributes. There is no other such treatment of Edwards's metaphysics of divinity. This volume will be primarily relevant to philosophers, historians and theologians.

In this sweeping volume of comparative philosophy and intellectual history, Barry Allen reassesses the values of experience and experiment in European and world traditions. His work traces the history of empirical philosophy from its birth in Greek medicine to its emergence as a philosophy of modern science. He surveys medical empiricism, Aristotlean and Epicurean empiricism, the empiricism of Gassendi and Locke, logical empiricism, radical empiricism, transcendental empiricism, and varieties of anti-empiricism from Parmenides to Wilfrid Sellars. Throughout this extensive intellectual history, Allen builds an argument in three parts. A richly detailed account of history's empiricisms in Part One establishes a context in Part Two for reconsidering the work of the radical empiricists-William James, Henri Bergson, John Dewey, and Gilles Deleuze, each treated in a dedicated chapter. What is "radical" about them is their effort to return empiricism from epistemology to the ontology and natural philosophy where it began. In Part Three, Allen sets empirical philosophy in conversation with Chinese tradition, considering technological, scientific, medical, and alchemical sources, as well as selected Confucian, Daoist, and Mohist classics. The work shows how philosophical reflection on experience and a profound experimental practice coexist in traditional China with no interaction or even awareness of each other, slipping over each other instead of intertwining as they did in European history, a difference Allen attributes to a different understanding of the value of knowledge. Allen's book recovers empiricism's neglected, multi-textured contexts, and elucidates the enduring value of experience, to arrive at an idea of what is living and dead in philosophical empiricism.

The term "method" of realist phenomenology and philosophy can refer to three kinds of things which are being explored extensively in this work: (1) Kinds of philosophical knowledge used to return to things themselves: intellectual "vision" of necessary intelligible essences, insights into necessary states of affairs, knowledge of less than necessary essences, knowledge of existence as such, of the ego cogitans and of a concretely existing world, other persons, and the absolute being, deductive forms of reasoning, and others. (2) Ways to achieve such knowledge: such as various types of distinctions, asking proper questions, correct use of analogies, and replies to objections. (3) Finally, these methods include several "tricks" and devices such as methodic doubt and epoche; these are subordinated to the other methods, and neither necessary nor universal tools of all philosophical knowledge.

This book introduces readers to the concept of the Axial Age and its relevance for a world in crisis. Scholars have become increasingly interested in philosopher Karl Jaspers' thesis that a spiritual revolution in consciousness during the first millennium BCE decisively shaped world history. Axial ideas of transcendence develop into ideologies for world religions and civilizations, in turn coalescing into a Eurasian world-system that spreads globally to become the foundation of our contemporary world. Alongside ideas and ideologies, the Axial Age also taught spiritual practices critically resisting the new scale of civilizational power: in small counter-cultural communities on the margins of society, they turn our conscious focus inward to transform ourselves and overcome the destructive potentials within human nature. Axial spiritualities offer humanity a practical wisdom, a profound psychology, and deep hope: to transform despair into resilience, helping us face with courage the ecological and political challenges confronting us today.

Richard Price (1723-1791) was an eminent Welsh philosopher and Dissenting Minister. His political pamphlets won him considerable fame in the eighteenth century as a supporter of the American rebels in their struggle for independence, and for the enthusiasm with which he greeted the opening events of the French Revolution. It was this enthusiasm which provoked Edmund Burke into writing Reflections on the Revolution in France. Price is noteworthy as a defender of freedom of thought (especially on religious matters), as a proponent of parliamentary reform, and as an advocate of a minimalist conception of government. He espoused the doctrine of natural rights and the principle of self-government. This 1992 book is a collection of Price's most important pamphlets of the period 1759-89, and is accompanied by a comprehensive introduction putting Price's work in context, complete bibliographical material, a chronology, and biographical notes on persons mentioned in the texts.

Alexander Pfander's classical phenomenological logic, a masterwork of unmatched clarity, is presented here for the first time in English. The book unfolds the general essence of logic, its object, not acts of thinking but objective "thoughts", meanings and higher unities formed by them: the nature and kinds (1) of judgments (propositions) and their truth and truth claims, (2) of concepts, and (3) of inferences; (4) the first foundational principles of logic (the principles of identity, contradiction, excluded middle, and sufficient reason) and of valid inferences, their foundation in ontological principles, as well as the valid forms of reasoning recognized in traditional logic and the reasons of their validity. Being a new phenomenological exposition of traditional logic, it reduces the symbolic language used to a minimum in order to concentrate on the logical meanings and laws themselves for which these symbols are signs.