By what channels did the French Enlightenment reach the eighteenth-century Irish reader, and what was its impact? What were the images of Ireland current in France? What did philosophes like Montesquieu and Voltaire think of the country and its people? These are the questions which a team of scholars attempt to answer in this volume. Part I explains who could read French and evaluates the reception of French thought in areas like periodicals and scientific exchange as well as looking at reactions to Montesquieu, Voltaire and Rousseau. Part II examines the views of Ireland and the Irish prevailing in Enlightenment France. Part III explores the transmission of ideas through the importation of French books and translations from a number of cosmopolitan centres, and the thriving trade in Dublin reprints of the 'best-sellers' among these titles. Appendix I catalogues contemporary Irish literary periodicals and their French contents: Appendix II provides an extensive list of French books and translations connected with the Enlightenment and published in Ireland in the period 1700-1800. These appendixes will provide a useful tool for further research.

In his introduction to these closely linked essays Professor Hart offers both an exposition and a critical assessment of some central issues in jurisprudence and political theory. Some of the essays touch on themes to which little attention has been paid, such as Bentham's identification of the forms of mysitification protecting the law from criticism; his relation to Beccaria; and his conversion to democratic radicalism and a passionate admiration for the United States.

Augustine's christianization of Plato and Thomas Aquinas's of Aristotle provided the two main foundations of medieval Judeo- Christian philosophy. In The Christianization of Pyrrhonism, JosA(c) R. Maia Neto shows that Greek scepticism played a similar role in the development of a major strand of modern religious thought. From the Jansenist reaction of Molinism in the early 17th century to Shestov's resistance to the arrival of Kantian enlightenment in Russia in the late 19th century, Greek scepticism was reconstructed in terms of Christian doctrines and used against major secular philosophers who posed threats to religion. At the same time, the ancient sceptics' practical stance was attacked in order that it does not constitute a viable alternative to the modern secular philosophies. The resulting Christianized Pyrrhonism would be the basis for a genuine Christian or Biblical thought, for the first time emancipated from the rationalist assumptions and methods of Greek philosophy. The Christianization of Pyrrhonism is extremely valuable for those interested in the modern developments of ancient scepticism, in the relations between religious and philosophical ideas in modernity, and for scholars and the general public interested in Pascal, Kierkegaard and Shestov.

In his well-known Discourse on Metaphysics, Leibniz puts individual substance at the basis of metaphysical building. In so doing, he connects himself to a venerable tradition. His theory of individual concept, however, breaks with another idea of the same tradition, that no account of the individual as such can be given.

Contrary to what has been commonly accepted, Leibniza (TM)s intuitions are not the mere result of the transcription of subject-predicate logic, nor of the uncritical persistence of some old metaphysical assumptions. They grow, instead, from an unprejudiced inquiry about our basic ontological framework, where logic of truth, linguistic analysis, and phenomenological experience of the minda (TM)s life are tightly interwoven. Leibniza (TM)s struggle for a concept capable of grasping concrete individuals as such is pursued in an age of great paradigm changes a" from the Scholastic background to Hobbesa (TM)s nominalism to the Cartesian a ~way of ideasa (TM) or Spinozaa (TM)s substance metaphysics a" when the relationships among words, ideas and things are intensively discussed and wholly reshaped.

This is the context where the genesis and significance of Leibniza (TM)s theory of a ~complete beinga (TM) and its concept are reconstrued. The result is a fresh look at some of the most perplexing issues in Leibniz scholarship, like his ideas about individual identity and the thesis that all its properties are essential to an individual.

The questions Leibniz faces, and to which his theory of individual substance aims to answer, are yet, to a large extent, those of contemporary metaphysics: how to trace a categorial framework? How to distinguish concrete andabstract items? What is the metaphysical basis of linguistic predication? How is trans-temporal sameness assured? How to make sense of essential attributions? In this ontological framework Leibniza (TM)s further questions about the destiny of human individuals and their history are spelt out. Maybe his answers also have something to tell us.

This book is aimed at all who are interested in Leibniza (TM)s philosophy, history of early modern philosophy and metaphysical issues in their historical development.

Humankind has pondered many mysteries, but few more enticing than the existence of a divine creator who is said to have set the universe in motion. Imitating the well-known style of Platonic dialogues, the relentless inquirer and empiricist David Hume assembles a group to discuss the existence of God, his divine nature, his attributes, and the point of his creation. How do we come to have knowledge of God? Who has the burden of proof with respect to these matters of intense religious significance, and what sort of proof might gain universal assent? Can one argue from the orderliness of the universe to the conclusion that it must have had a purposeful creator at its helm? Hume has captured the nature of this intense debate in a classic work that has stood the test of time.

Throughout history, but most especially during the eighteenth-century Enlightenment, great minds of philosophy grappled with two thorny questions: What are the objects of knowledge? and How do we come to know them? Using the revealing dialogue technique, Berkeley shakes the very ground of those who believe that something called matter exists to support the sensible qualities we perceive. In his critique of this view, Berkeley argues for ideas in the mind as the only true reality about which one can have knowledge. His arguments for these conclusions, and for the ultimate foundation of all sensible things, can be found in this essential work of early modern philosophy.

Although Descartes' natural philosophy marked an advance in the development of modern science, many critics over the years, such as Newton, have rejected his particular relational' theory of space and motion. Nevertheless, it is also true that most historians and philosophers have not sufficiently investigated the viability of the Cartesian theory.
This book explores, consequently, the success of the arguments against Descartes' theory of space and motion by determining if it is possible to formulate a version that can eliminate its alleged problems. In essence, this book comprises the first sustained attempt to construct a consistent Cartesian' spacetime theory: that is, a theory of space and time that consistently incorporates Descartes' various physical and metaphysical concepts.
Intended for students in the history of philosophy and science, this study reveals the sophisticated insights, and often quite successful elements, in Descartes' unjustly neglected relational theory of space and motion.

In this collection, thirteen distinguished contributors examine the influence of the ancient skeptical philosophy of Pyrrho of Elis and Sextus Empiricus on early modern political thought. Classical skepticism argues that in the absence of certainty one must either suspend judgment and live by habit or act on the basis of probability rather than certainty. In either case, one must reject dogmatic confidence in politics and philosophy. Surveying the use of skepticism in works by Hobbes, Descartes, Hume, Smith, and Kant, among others, the essays in Skepticism and Political Thought in the Seventeenth and Eighteenth Centuries demonstrate the pervasive impact of skepticism on the intellectual landscape of early modern Europe. This volume is not just an authoritative account of skepticism's importance from the Enlightenment to the French Revolution, it is also the basis for understanding skepticism's continuing political implications.

From the mid-1960s, after the important works by J. Hintikka, S. Korner, W. Sellars and P.F. Strawson, there has been a marked revival of Kantian epistemological thought. Against this background, featuring fruitful exchange between historical research and theoretical prospects, the main point of the book is the discussion of Kantian theory of scientific knowledge from the perspective of present-day analytical philosophy and philosophy of empirical and mathematical sciences. The main topics are the problem of a priori knowledge in logic, mathematics and physics, the distinction between analytic and synthetic judgments, the constitution of physical objectivity and the questions of realism and truth, the Kantian conception of time, causal laws and induction, the relations between Kantian epistemological thought, relativity theory, quantum theory and some recent developments of philosophy of science. The book is addressed to research workers, specialists and scholars in the fields of epistemology, philosophy of science and history of philosophy. "

During his long life (1872-1970) Bertrand Russell was one of a handful of social thinkers, let alone internationally recognized philosophers, whose views on contemporary issues won for him a devoted and supportive audience on the one hand and a host of vituperative critics on the other. Russell's revolutionary writings frequently placed him in the center of controversy with conservatives and all those who were unwilling to consider moral questions from a rational rather than an emotional stance. Al Seckel has compiled an exhaustive collection of Russell's very best and most thought-provoking essays on ethics, social morality, happiness, sex, adultery, marriage, and divorce. Often hidden in obscure journals, pamphlets, out-of-print periodicals, and hard-to-find books, the works assembled here comprise a comprehensive volume that is augmented by valuable section introductions and editor's comments. This volume also includes "Morality and Instinct," which is published here for the first time.

Many articles and books dealing with Donald Davidson's philosophy are dedicated to the papers and ideas Davidson put forward in the sixties and seventies. In the last two decades, however, Davidson has continued to work in many areas of philosophy, offering new contributions, many of which are highly regarded by philosophers working in the fields concerned. For instance, Davidson has considerably developed his ideas about interpretation, theory of meaning, irreducibility of the mental, causation, and action theory; he has proposed an innovative externalist conception of the mental content and a new analysis of the concept of truth; and he has partly modified his theses about event, and the supervenience of the mental on the physical. In Interpretations and Causes, some of the leading contemporary analytic philosophers discuss Davidson's new ideas in a lively, relevant, useful, and not always entirely sympathetic way. Davidson himself offers and original contribution.

In this examination of problems in the modern world, Michio Kitahara argues that a logical inconsistency in the philosophy of Enlightenment has caused humans to approach their environment in a way that is inconsistent with their biological background. Human biological and cultural evolution has created a form of suffering that derives in part from Western civilization's simultaneous acceptance and rejection of human variation. Both specialists and the general public assume that evolution is good and desirable, but Kitahara's analysis suggests the opposite: that evolution itself is tragic.

In his analysis of human evolution, Kitahara discusses deviant and criminal behavior, social conflict, liberalism, and the nature of Western civilization. He holds two axiomatic assumptions: that humans are characterized by stimulus seeking behavior accompanied by the manipulatory drive, and that humans are characterized by physical, psychological and cultural variation. He argues that the tyranny of the majority and the technology we have developed deny human variation, and that the drive to manipulate the environment is the wellspring of modern, sociocultural phenomena. This book will be of interest to scholars of anthropology, sociology, philosophy, history, political science, and environmental studies.

This collection of essays is the fruit of about fifteen years of discussion and research by James Force and me. As I look back on it, our interest and concern with Newton's theological ideas began in 1975 at Washington University in St. Louis. James Force was a graduate student in philosophy and I was a professor there. For a few years before, I had been doing research and writing on Millenarianism and Messianism in the 17th and 18th centuries, touching occasionally on Newton. I had bought a copy of Newton's Observations upon the Prophecies of Daniel, and the Apocalypse of St. John for a few pounds and, occasionally, read in it. In the Spring of 1975 I was giving a graduate seminar on Millenarian and Messianic ideas in the development of modem philosophy. Force was in the seminar. One day he came very excitedly up to me and said he wanted to write his dissertation on William Whiston. At that point in history, the only thing that came to my mind about Whiston was that he had published a, or the, standard translation of Josephus (which I also happened to have in my library. ) Force told me about the amazing views he had found in Whiston's notes on Josephus and in some of the few writings he could find in St. Louis by, or about, Whiston, who was Newton's successor as Lucasian Professor of mathematics at Cambridge and who wrote inordinately on Millenarian theology.

This volume critically reexamines Otto Neurath s conception of the unity of science. Some of the leading scholars of Neurath s work, along with many prominent philosophers of science critically examine his place in the history of philosophy of science and evaluate the relevance of his work for contemporary debates concerning the unity of science."

This book briefly outlines the evolution of general philosophical ideas since 1900, emphasizing how the concept of philosophy itself has changed.

This book explores the concept of epistemic justification and our understanding of the problem of skepticism. Providing critical examination of key responses to the skeptical challenge, Hamid Vahid presents a theory which is shown to work alongside the internalism/externalism issue and the thesis of semantic externalism, with a deontological conception of justification at its core.

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.

This historico-critical edition of Schopenhauer's manuscript remains contains Schopenhauer's entire suviving philosophical notes, from his university years until his death in 1860. Translated here into English for the first time, it provides a fascinating insight into the workings of Schopenhauer's mind and an important key to his philosophical work.Translated by E.F.J. Payne.

Applying: to Derrida: What might such an extraordinary phrase mean? How are we to read its many folds, its strange, enigmatic grammar? Who does the applying? To whom? In what cases does Derrida apply, and why should scholars apply (themselves) to Jacques Derrida, today, more than ever? In order to find possible answers to such questions, all prospective applicants should apply within to this extraordinary collection of essays, which provides some of the most innovative insights and radical departures in the field of Derridean studies. Striking out from a number of new headings and in a number of new directions each of the essays in this collection pushes at the borders of their topics, disciplines and ways of thinking, providing innovative and inventive insights into the work - and application - of Jacques Derrida on a diverse range of themes including Irish identity, communication, ethics, love, tele-technology, Victorian studies, the limits of philosophy, translation, otherness and literature, demonstrating that, today, despite repeated accusations over recent years that the work of Derrida has become passe, there is more vitality and spirit in engaging with the writings of Derri

The middle decades of the nineteenth century, sometimes known as the American Renaissance, yielded some of the most enduring literary works and influential philosophical ideas in American history. The Transcendentalist movement was central to defining this period, and nineteenth-century thinkers responded to it in different ways. While Emerson and Thoreau fostered it, Hawthorne and Poe criticized it; while Melville, though never part of New England Transcendentalism, was ambivalent. The movement was not entirely original, and American Transcendentalists borrowed much from the European and Oriental traditions. This volume is a comprehensive guide to the major and minor figures who shaped Transcendentalism in New England, particularly between 1830 and the Civil War. Included are entries for some two hundred writers, philosophers, and theologians who fostered the movement or responded to it in significant ways. While most of the entries are for American thinkers, international figures who advanced Transcendentalism in New England and who were alive until at least 1830 are also covered. Entries relate the person to Transcendentalism, and each includes bibliographical references. A short bibliographical essay identifies the most important general biographical sources on American Transcendentalists.

This book focuses on the work of Mircea Eliade, taking a methodological concern, but also focusing on a wider concern, trying to indicate the many facets and implications of Eliade's scholarship as a historian of religions. Chapters two and three are concerned with the work of Eliade as a historian of religions, whereas chapter four examines the theological aspects of his work. After an examination of the human situation and his understanding of God, the book goes on to discover that the key to understanding Eliade's theological reflections is the role of nostalgia. As well as the theological aspects of Eliade's work, this book looks at his participation and contribution to cross-cultural dialogue, his theory of myth, his theory of archaic ontology, his concept of power and his views on time from the perspective of his roles as both a historian of religions and a literary figure.