This volume discusses how commonality and difference are negotiated across heterogeneous social movements in Latin America, especially Peru. It applies cosmopolitics as an analytical lens to understand the intricacies of social movement encounters across difference, without imposing colonial hierarchies or categorizations. The author blends multiple theoretical approaches-such as social movement research, postcolonial feminism, and post-foundational discourse theory-with ethnographic insights to develop a theory of cosmopolitical solidarity. Providing a transnational and intersectional perspective on the politics of social justice in a postcolonial context, this book will appeal to students of social movements, gender studies, racism, Latin American studies, and international relations, as well as practitioners involved in activism, social work, or international cooperation.

Thomas White, in the quatercentenary of his birth, is due for historical rehabilitation. English Catholic priest, philosopher, theologian, and scientist, he was a renowned and notorious figure in his own day; and, though long forgot ten, his work exemplifies aspects of major current concern to historians of ideas: in particular, the significance of the newly-revived sceptical philosophy; the complexity ofthe transition from scholasticism to the new philosophy; and the whole role of"minor," non-canonical figures in the historyofthought. White's writings embrace theology, politics, and natural philosophy, or science'; and in all these three areas, his work, after centuries of comparative neglect, has slowly been resurfacing. His theological significance received intermittent recognition through the eighteenth, nineteenth, and early-twentieth centuries; but more recently his great importance as leader of a whole "Blackloist" faction of English Catholics has become increasingly clear. Condemned by co-religionists in his own time as a dangerous heretic, he has been assessed by modem scholars as an anticipator of twentieth-century trends in Catholic theology, and even as "probably, after John Henry Newman, the most original thinker as yet producedby modem English Catholicism."2 Blackloism implied not only a theological, but also a political position; and that position was clarified and publicised by White in his single political treatise, The Grounds of Obedience and Government, published in the mid 1650s. His provocative stance was widely misunderstood and misinterpreted, and was soon anyway rendered untenable by the restoration of the monarchy."

In this important and engaging new book, Alastair Morgan offers a detailed examination of the concept of life in Adorno's philosophy. He relates Adorno's thought in this context to a number of key thinkers in the history of Continental philosophy, including Marx, Hegel, Heidegger and Agamben, and provides an argument for the relevance and importance of Adorno's critical philosophy of life at the beginning of the 21st century. Crucially, Morgan offers a new framework for understanding the relation between concepts of life and a critical philosophy. The concept of life has previously received little attention in Adorno scholarship. However, the concept of life is a constant theme and problem running throughout Adorno's work, from his early critiques of life-philosophies to his late philosophy of metaphysical experience as the possibility of life. The idea that Adorno's philosophy is in need of or lacking in a fundamental ontology has been the subject of a great deal of critical attention, but this has rarely been examined through an analysis of the concept of life. Furthermore, philosophies of life have seen a resurgence in recent years (particularly with a renewed interest in Bergson's philosophy via the critical reception of Deleuze's philosophy). "Adorno's Concept of Life" is therefore a necessary and timely study that offers a distinctive interpretation of Adorno's philosophy, and will be of central interest to everyone working on Adorno. Furthermore, it provides a powerful interpretation of the critical force of Adorno's philosophy, that will contribute to the renewed interest in the concept of life within contemporary philosophy.

"Art and Thought" is a collection of newly commissioned essays that explores the relationship between the discipline of art history and important movements in the history of western thought.Brings together newly commissioned essays that explore the relationship between the discipline of art history and movements in the history of western thought.Considers the impact of the writings of key thinkers, including Aristotle, Kant, and Heidegger, on the way in which objects are perceived and understood and histories of art are constructed, deconstructed, and reconfigured according to varying sets of philosophical frameworks.Introduces the reader to the dynamic interface between philosophical reflections and art practices.Part of the New Interventions in Art History series, which is published in conjunction with the Association of Art Historians.

This is the first English translation of Condillac's most influential works: the Essay on the Origins of Human Knowledge (1746) and Course for Study of Instruction of the Prince of Parma (1772). The Essays lay the foundation for Condillac's theory of mind. He argues that all mental operations are, in fact, sensory processes and nothing more. An outgrowth of Locke's empirical account of ideas and sensations as a source of knowledge, Condillac's theory goes beyond Locke's foundations, introducing his universal method for understanding any complex entity: the reduction of all matters to their origins and then to their simplest forms. The Course, originally written to teach Prince Ferdinand of Parma to think and to develop good habits of mind following the principle of association of ideas, covers grammar, writing, reasoning, thinking, and ancient and modern history. Philip writes in the introduction: "[the] mind is moldable to reason and to 'nature' which gave it a model and provides the ultimate authority for all it can know or do."

This is the fourth volume of Models of the History of Philosophy, a collaborative work on the history of the history of philosophy dating from the Renaissance to the end of the nineteenth century. The volume covers the so-called Hegelian age, in which the approach to the past of philosophy is placed at the foundation of "doing philosophy", up to identifying with the same philosophy. A philosophy which is however understood in a different way: as dialectical development, as hermeneutics, as organic development, as eclectic option, as a philosophy of experience, as a progressive search for truth through the repetition of errors... The material is divided into four large linguistic and cultural areas: the German, French, Italian and British. It offers the detailed analysis of 10 particularly significant works of the way of conceiving and reconstructing the "general" history of philosophy, from its origins to the contemporary age. This systematic exposure is preceded and accompanied by lengthy introductions on the historical background and references to numerous other works bordering on philosophical historiography.

Paris of the year 1900 left two landmarks: the Tour Eiffel, and David Hilbert's celebrated list of twenty-four mathematical problems presented at a conference opening the new century. Kurt Goedel, a logical icon of that time, showed Hilbert's ideal of complete axiomatization of mathematics to be unattainable. The result, of 1931, is called Goedel's incompleteness theorem. Goedel then went on to attack Hilbert's first and second Paris problems, namely Cantor's continuum problem about the type of infinity of the real numbers, and the freedom from contradiction of the theory of real numbers. By 1963, it became clear that Hilbert's first question could not be answered by any known means, half of the credit of this seeming faux pas going to Goedel. The second is a problem still wide open. Goedel worked on it for years, with no definitive results; The best he could offer was a start with the arithmetic of the entire numbers. This book, Goedel's lectures at the famous Princeton Institute for Advanced Study in 1941, shows how far he had come with Hilbert's second problem, namely to a theory of computable functionals of finite type and a proof of the consistency of ordinary arithmetic. It offers indispensable reading for logicians, mathematicians, and computer scientists interested in foundational questions. It will form a basis for further investigations into Goedel's vast Nachlass of unpublished notes on how to extend the results of his lectures to the theory of real numbers. The book also gives insights into the conceptual and formal work that is needed for the solution of profound scientific questions, by one of the central figures of 20th century science and philosophy.

Hans Kelsen's efforts in the areas of legal philosophy and legal theory are considered by many scholars of law to be the most influential thinking of this century. This volume makes available some of the best work extant on Kelsen's theory, including papers newly translated into English. The book covers such topics as competing philosophical positions on the nature of law, legal validity, legal powers, and the unity of municipal and international law. It also throws much light on Kelsen's intellectual milieu--as well as his intellectual debts.

This accessible and jargon-free book features readings of over 20 key texts and authors in Western poetry and philosophy, including Homer, Plato, Beowulf , Dante, Chaucer, Shakespeare and Rousseau. Simon Haines presents a thought-provoking and theoretically aware account of Western literature and philosophy, arguing that the history of both can be seen as a struggle between two different conceptions of the self: the 'romantic' (or dualist) vs the 'realist' or ('extended').

In this collection of essays, which were first delivered as lectures at the International Academy of Philosophy in the Principality of Liechtenstein in 1998, distinguished philosopher Peter Geach confronts some of the most difficult issues in philosophy with the precision of a logician and the grace and wit of an accomplished stylist. These essays constitute a significant addition to Professor Geach's esteemed body of work in philosophy, as he addresses not only problems of logic and analytic philosophy, but also of epistemology and ethics. Geach's engaging discussions of human nature, truth, goodness, and love provide probing insight into perennial themes in an appealing, highly readable style which is nevertheless forceful and exacting. Geach knows the subjectivity of his own experience and belief and is able to illuminate that experience and belief by submitting it to a rational and philosophical inquiry. His avowed Catholic perspective is neither a weapon nor a shield. It is an integral part of the sustained, systematic, and constructive approach to philosophy demonstrated in these essays. They will certainly provoke serious reflection even in those inclined to disagree with Geach's conclusions.

According to George Berkeley (1685-1753), there is fundamentally nothing in the world but minds and their ideas. Ideas are understood as pure phenomenal 'feels' which are momentarily had by a single perceiver, then vanish. Surprisingly, Berkeley tries to sell this idealistic philosophical system as a defense of common-sense and an aid to science. However, both common-sense and Newtonian science take the perceived world to be highly structured in a way that Berkeley's system does not appear to allow. Kenneth L. Pearce argues that Berkeley's solution to this problem lies in his innovative philosophy of language. The solution works at two levels. At the first level, it is by means of our conventions for the use of physical object talk that we impose structure on the world. At a deeper level, the orderliness of the world is explained by the fact that, according to Berkeley, the world itself is a discourse 'spoken' by God - the world is literally an object of linguistic interpretation. The structure that our physical object talk - in common-sense and in Newtonian physics - aims to capture is the grammatical structure of this divine discourse. This approach yields surprising consequences for some of the most discussed issues in Berkeley's metaphysics. Most notably, it is argued that, in Berkeley's view, physical objects are neither ideas nor collections of ideas. Rather, physical objects, like forces, are mere quasi-entities brought into being by our linguistic practices.

This text offers an assessment of Jean-Paul Sartre as an exemplary figure in the evolving political and cultural landscape of post-1945 France. Sartre's originality is located in the tense relationship that he maintained between deeply held revolutionary political beliefs and a residual yet critical attachment to traditional forms of cultural expression. A series of case studies centred on Gaullism, communism, Maoism (Part 1), the theatre, art criticism and the media (Part 2), illustrate the continuing relevance and appeal of Sartre to the contemporary world.

Selfie: Poetry, Social Change & Ecological Connection presents the first general theory that links poetry in environmental thought to poetry as an environment. James Sherry accomplishes this task with a network model of connectivity that scales from the individual to social to environmental practices. Selfie demonstrates how parts of speech, metaphor, and syntax extend bidirectionally from the writer to the world and from the writer inward to identities that promote sustainable practices. Selfie shows how connections in the biosphere scale up from operating within the body, to social structures, to the networks that science has identified for all life. The book urges readers to construct plural identifications rather than essential claims of identity in support of environmental diversity.

Since the early 1980s, there has been renewed scholarly interest in the concept of Christian Humanism. A number of official Catholic documents have stressed the importance of 'Christian humanism', as a vehicle of Christian social teaching and, indeed, as a Christian philosophy of culture. Fundamentally, humanism aims to explore what it means to be human and what the grounds are for human flourishing. Featuring contributions from internationally renowned Christian authors from a variety of disciplines in the humanities, Re-Envisioning Christian Humanism recovers a Christian humanist ethos for our time. The volume offers a chronological overview (from patristic humanism to the Reformation and beyond) and individual examples (Jewell, Calvin) of past Christian humanisms. The chapters are connected through the theme of Christian paideia as the foundation for liberal arts education.

This volume is based to a large extent on the understanding of biosemiotic literary criticism as a semiotic-model-making enterprise. For Jurij Lotman and Thomas A. Sebeok, "nature writing is essentially a model of the relationship between humans and nature" (Timo Maran); biosemiotic literary criticism, itself a form of nature writing and thus itself an ecological-niche-making enterprise, will be considered to be a model of modeling, a model of nature naturing. Modes and models of analysis drawn from Thomas A. Sebeok and Marcel Danesi's Forms of Meaning: Modeling Systems Theory and Semiotic Analysis as well as from Timo Maran's work on "modeling the environment in literature," Edwina Taborsky's writing on Peircean semiosis, and, of course, Jesper Hoffmeyer's formative work in biosemiotics are among the most important organizing elements for this volume.

In this book, Touko Vaahtera explores how "bodies of latent potential," a cultural attachment to the idea of body as potentiality, carries with it hierarchizing hopes about better bodies. Vaahtera combines disability studies, cultural studies, feminist science studies, transgender studies, post-colonial studies, and Foucauldian genealogy to offer a provocative approach that interrogates capacities and capabilities as obvious frameworks for thinking about the body. Vaahtera explores how swimming skills emerged as a specific biopolitical question in Finland, a country that has been described as the "Land of a Thousand Lakes." Through a profound cultural analysis focusing both on Finnish cultural texts on swimming as well as manifold more globalized texts, Vaahtera considers how the legacy of eugenics and colonialism, the hopes of civilization, and homogenizing assumptions about bodies frame how we think about human capacity.

This book analyzes the implication of secular/liberal values in Western and human rights law and its impact on Muslim women. It offers an innovative reading of the tension between the religious and secular spheres. The author does not view the two as binary opposites. Rather, she believes they are twin categories that define specific forms of lives as well as a specific notion of womanhood. This divergence from the usual dichotomy opens the doors for a reinterpretation of secularism in contemporary Europe. This method also helps readers to view the study of religion vs. secularism in a new light. It allows for a better understanding of the challenges that contemporary Europe now faces regarding the accommodation of different religious identities. For instance, one entire section of the book concerns the practice of veiling and explores the contentious headscarf debate. It features case studies from Germany, France, and the UK. In addition, the analysis combines a wide range of disciplines and employs an integrated, comparative, and inter-disciplinary approach. The author successfully brings together arguments from different fields with a comparative legal and political analysis of Western and Islamic law and politics. This innovative study appeals to students and researchers while offering an important contribution to the debate over the role of religion in contemporary secular Europe and its impact on women's rights and gender equality.

Der Erste Band dieser Reihe gibt den philosophischen Briefwechsel von 1663 bis 1685 in 260 Briefen wieder, wobei die Briefe von Leibniz an seine Partner dominieren. Mit dem fruhesten der heute bekannten Leibniz-Briefe, geschrieben in der Jenaer Studienzeit an seinen Lehrer Jakob Thomasius in Leipzig, beginnt der Band und endet mit der Vorbereitung der ersten grosseren metaphysischen Konzeption der hannoverschen Zeit, dem Discours de Metaphysique (1685/86). Dazwischen liegt eine umfangreiche Korrespondenz, seine Partner sind u. a. Antoine Arnauld, Benedictus de Spinoza, Otto von Guericke, Ehrenfried Walther von Tschirnhaus und Nicolas Malebranche. Der Band wurde nach den bis 1950 geltenden Prinzipien der Akademie-Ausgabe bearbeitet und ohne kritischen Apparat, lediglich mit einem Personenverzeichnis versehen, veroffentlicht."

In this erudite book, Ian Adamson provides a comprehensive history of Gresham College in the seventeenth century, particularly its contribution to the intellectual, educational, and administrative life of London and England. He analyses its relationship with the Tudor and Stuart courts, the Corporation of London, the universities, and the Royal Society, and assesses the quality and effectiveness of all the professors elected during this period. Finally, he explains the presence in the College of Ben Jonson and Sir Kenelm Digby, why it is likely that Shakespeare was often in attendance, and the enduring impact of John Ward’s collective biography of the professors.

This book focuses on how Indigenous knowledge and methodologies can contribute towards the decolonisation of peace and conflict studies (PACS). It shows how Indigenous knowledge is essential to ensure that PACS research is relevant, respectful, accurate, and non-exploitative of Indigenous Peoples, in an effort to reposition Indigenous perspectives and contexts through Indigenous experiences, voices, and research processes, to provide balance to the power structures within this discipline. It includes critiques of ethnocentrism within PACS scholarship, and how both research areas can be brought together to challenge the violence of colonialism, and the colonialism of the institutions and structures within which decolonising researchers are working. Contributions in the book cover Indigenous research in Aotearoa, Australia, The Caribbean, Hawai'i, Israel, Mexico, Nigeria, Palestine, Philippines, Samoa, USA, and West Papua.