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.

This book addresses the manifold crisis of current societies and understands it as a failure of normative social structuration. As an exemplar for this development, it analyses the decline of welfare state models and the corresponding societal compromise. Yet, it evaluates them as a symptom of a wider malaise of normative orders in complex societies. The question thus arises as to how social science can study the ongoing societal transformation. The book frames the phenomenon as 'normative intermittency' to capture its fluid alternation of social structuration and destructuration and develops its analysis in three steps: first, it draws a theoretically reflected symptomatic of its occurrences; it then establishes the sociological diagnosis necessary to understand its unfolding and finally evaluates its political outcomes. Methodologically, the book advocates a complete overhaul of the analytical frames of sociology to gauge the intermittent rhythm of the ongoing societal transformation. Thus, it develops an innovative reading of classical sociological theory beyond a number of unreflected axiomatic assumptions of the current sociological mainstream. Thanks to the assessment of the political outcomes of failing social structuration the book turns to a discussion of the development of possible emancipation paths in the form of 'transformative social action'; reflexively, this accounts for the results of the sociological diagnosis of the crisis of normative social orders. The main analyses within the book scrutinise a number of empirical phenomena that establish normative intermittency in current societies and refer to the major debates that are taking place on the related topics in the state of art of sociological and political theory.

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.

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."

This book tells a great philosophical tale. The backstory of this tale is simple: the famous philosopher Ludwig Wittgenstein published only one philosophical book during his lifetime: the Tractatus Logico-Philosophicus. He left the lion’s share of his philosophical writings to posterity in the form of unpublished manuscripts and typescripts amounting to more than 18,000 pages. In his will, Wittgenstein entrusted three of his former students – Elizabeth Anscombe, Rush Rhees and Georg Henrik von Wright – with the task of publishing from his writings what they thought fit. During the subsequent decades, these literary heirs edited the volumes that the learned world has come to know as the influential works of Wittgenstein. Now, the essays in this book tell about Wittgenstein’s literary heirs in their ambition to publish the writings of their beloved teacher. This history of the posthumous publication processes for Wittgenstein’s writings will extinguish the genius cult that still exists in some historiographies of philosophy. This cult is partly responsible for the impression that great philosophical works fall from the window of an ivory tower, in completed form, printed and bound, just in order to hit and inspire the next genius philosopher walking by. In actual fact, in the history of philosophy, there are a number of cases in which it takes the great philosophers’ pupils and followers to bring their teachers’ thought into a publishable form. Indeed, this is how literary tradition of Western philosophy begins. In the case of Wittgenstein’s writings, this book opens, at least to some extent, the black box of the discipulary production processes of the making of a classic philosopher.

This volume presents thirteen original essays which explore both traditional and contemporary aspects of the metaphysics of relations. It is uncontroversial that there are true relational predications-'Abelard loves Eloise', 'Simmias is taller than Socrates', 'smoking causes cancer', and so forth. More controversial is whether any true relational predications have irreducibly relational truthmakers. Do any of the statements above involve their subjects jointly instantiating polyadic properties, or can we explain their truths solely in terms of monadic, non-relational properties of the relata? According to a tradition dating back to Plato and Aristotle, and continued by medieval philosophers, polyadic properties are metaphysically dubious. In non-symmetric relations such as the amatory relation, a property would have to inhere in two things at once-lover and beloved-but characterise each differently, and this puzzled the ancients. More recent work on non-symmetric relations highlights difficulties with their directionality. Such problems offer clear motivation for attempting to reduce relations to monadic properties. By contrast, ontic structural realists hold that the nature of physical reality is exhausted by the relational structure expressed in the equations of fundamental physics. On this view, there must be some irreducible relations, for its fundamental ontology is purely relational. The Metaphysics of Relations draws together the work of a team of leading metaphysicians, to address topics as diverse as ancient and medieval reasons for scepticism about polyadic properties; recent attempts to reduce causal and spatiotemporal relations; recent work on the directionality of relational properties; powers ontologies and their associated problems; whether the most promising interpretations of quantum mechanics posit a fundamentally relational world; and whether the very idea of such a world is coherent. From those who question whether there are relational properties at all, to those who hold they are a fundamental part of reality, this book covers a broad spectrum of positions on the nature and ontological status of relations, from antiquity to the present day.

This book offers an exploration of the postcolonial hybrid experience in anglophone Caribbean plays and performance from a feminist perspective. In a hitherto unattempted consideration of Caribbean theatre and performance, this study of gendered identities chronicles the postcolonial hybrid experience - and how it varies in the context of questions of sex, performance and social designation. In the process, it examines the diverse performances of the anglophone Caribbean. The work includes works by Caribbean anglophone playwrights like Derek Walcott, Mustapha Matura, Michael Gikes, Dennis Scott, Trevor Rhone, Earl Lovelace and Errol John with more recent works of Pat Cumper, Rawle Gibbons and Tony Hall. The study would also engage with Carnival, calypso and chutney music, while commenting on its evolving influences over the hybrid imagination. Each section covers the dominant socio-political thematics associated with the tradition and its effect on it, followed by an analysis of contemporaneously significant literary and cultural works - plays, carnival narrative and calypso and chutney lyrics as well as the experiences of performers. From Lovelace's fictional Jestina to the real-life Drupatee, the book critically explores the marginalization of female performances while forming a hybrid identity.

This book focuses on the cohering elements across various texts and traditions of India. It engages with several significant works from the Sanskrit tradition and emphasizes the need to move beyond colonial and postcolonial engagements with the enduring cultural pasts of India. The chapters are grouped in three main parts: accented rhythms, dispersed mnemoscapes and inventive iterations. It addresses questions such as: what enabled cultural communication across very divergent geographical, temporal, locational contexts and among different cultural formations of India over millennia? What is this shareable impulse that pulsates across the domains of dance, sculpture, painting, poetry, dharma, music, medicine, the lore of rivers and the epics? It explains how modern Indian languages and especially their creative and reflective nodes are unthinkable without the intricately woven textures of these interfaces and their responsive receptions. This book is of interest to philosophers, humanities students, researchers and professors as well as people interested in exploring alternatives to European traditions of thought without an alibi.

Across his relatively short and eccentric authorial career, Soren Kierkegaard develops a unique, and provocative, account of what it is to become, to be, and to lose a self, backed up by a rich phenomenology of self-experience. Yet Kierkegaard has been almost totally absent from the burgeoning analytic philosophical literature on self-constitution and personal identity. How, then, does Kierkegaard's work appear when viewed in light of current debates about self and identity-and what does Kierkegaard have to teach philosophers grappling with these problems today? The Naked Self explores Kierkegaard's understanding of selfhood by situating his work in relation to central problems in contemporary philosophy of personal identity: the role of memory in selfhood, the relationship between the notional and actual subjects of memory and anticipation, the phenomenology of diachronic self-experience, affective alienation from our past and future, psychological continuity, practical and narrative approaches to identity, and the intelligibility of posthumous survival. By bringing his thought into dialogue with major living and recent philosophers of identity (such as Derek Parfit, Galen Strawson, Bernard Williams, J. David Velleman, Marya Schechtman, Mark Johnston, and others), Stokes reveals Kierkegaard as a philosopher with a significant-if challenging-contribution to make to philosophy of self and identity.

This book traces the historical postcolonial journey of four generations of Jamaican psychiatrists challenging the European colonial 'civilizing mission' of psychiatric care. It details the process of deinstitutionizing patients with chronic mental illness using psychohistoriographic cultural therapy, by engaging them in creating sociodrama and poetry writing, not only to express and reverse the stigma contributing to their marginalized status, but also to reconnect them to a centuries-long history of oppression. The author thereby demonstrates that psychological decolonization requires a seminal understanding of the complex mental inter-relationship between slaves and slaveowners. Further, it is shown how the model analyzes the antipodal dialectic history of descendants of Africans enslaved in the New World by brutish British Imperialists suffering from the European psychosis of white supremacy. Drawing together a detailed description of the sociopoem Madnificent Irations, with an examination of Jamaica's political and social history, and the author's personal experience, this compelling work marks an important contribution to decolonial literature. It will be of particular interest to students and scholars of postcolonial studies, critical race theory, the history of psychology and community psychology.

With few exceptions, the field of Eastern Christian studies has primarily been concerned with historical-critical analysis, hermeneutics, and sociology. For the most part it has not attempted to bring Eastern Christian philosophy into serious engagement with contemporary thought. This volume seeks to redress the matter by bringing the Eastern Christian tradition into a meaningful dialogue with contemporary philosophy. It boasts a diverse group of scholars-specialists in ancient philosophy, analytic philosophy, and continental philosophy-who engage with a wide range of pressing issues. Among other things, it addresses such topics as contemporary atheism, the metaphysics of action, religious epistemology, the philosophy of language, bioethics, the philosophy of race, and human rights. In so doing, it aims to introduce contemporary readers to unique perspectives and novel arguments often overlooked by mainstream anglophone philosophy.

ways of doing it, but it is wrong to project it far into the past: it did not exist at the turn of the century and only became clearly apparent after the Second World War. I recently taught at an American university on the his tory of philosophy from Balzano to Husserl. The course title had to come from a fixed pool and gave trouble. Was it philosophical logic, the nine teenth century, or phenomenology? A logic title would connote over this period Frege, Russell, Carnap, perhaps a mention of Boole: not continental enough. The nineteenth century? The century of Kant's successors: Fichte, Hegel, Schopenhauer, Feuer bach, Marx, Nietzsche? What have they to do with Balzano, Lotze, Brentano, Meinong, Husserl and Twardowski? Even tually 'Phenomenology' was chosen, misdescribing more than half of the course. That illustrates the problems one faces in trying to work against the picture of the period which is ingrained in minds and syllabuses. This book arises from my efforts to combat that picture. I backed into writing about the history of recent philosophy rather than setting out to do so. The beginning was chance. In Manchester in the early seventies, at a time when most English philosophy departments breathed re cycled Oxford air, the intellectual atmosphere derived from Cambridge and Warsaw, spiced with a breath of Freiburg and Paris."

For the first time in English, this anthology offers a comprehensive selection of primary sources in the history of philosophy of language. Beginning with a detailed introduction contextualizing the subject, the editors draw out recurring themes, including the origin of language, the role of nature and convention in fixing form and meaning, language acquisition, ideal languages, varieties of meanings, language as a tool, and the nexus of language and thought, linking them to representative texts. The handbook moves on to offer seminal contributions from philosophers ranging from the pre-Socratics up to John Stuart Mill, preceding each major historical section with its own introductory assessment. With all of the most relevant primary texts on the philosophy of language included, covering well over two millennia, this judicious, and generous, selection of source material will be an indispensable research tool for historians of philosophy, as well as for philosophers of language, in the twenty-first century. A vital tool for researchers and contemporary philosophers, it will be a touchstone for much further research, with coverage of a long and varied tradition that will benefit today's scholars and enhance their awareness of earlier contributions to the field.

"Modernism as a Philosophical Problem, "Second Edition presents an interpretation of the negative and critical self-understanding characteristic of culture since romanticism and especially since Nietzsche, and answers the question of why the issue of modernity became a philosophical problem in European tradition.

Pippin defends an original re-narration of the development of modern philosophy, substantially different from that common in orthodox, postmodernist and critical theory discussions, and one much more sensitive to the radicality of the most complete expression and defense of a modernist self-understanding - the classical German Idealist tradition, especially the position defended by Hegel. This interpretation is the basis for the claim that no paradigm shift, ideology critique, or new way of thinking can dispense with or overcome such modernist aspirations. In fact, the author argues, one can still detect the persistence of such aspirations and commitments in some of the harshest modernity critics, in Nietzsche and in Heidegger especially.

This unique and engaging view of modernity is an essential read for students, academics, and researchers studying Modernism, 20th Century Philosophy, Social Theory, and Hegel and German Idealism.

This book examines the nature, sources, and implications of fallacies in philosophical reasoning. In doing so, it illustrates and evaluates various historical instances of this phenomenon. There is widespread interest in the practice and products of philosophizing, yet the important issue of fallacious reasoning in these matters has been effectively untouched. Nicholas Rescher fills this gap by presenting a systematic account of the principal ways in which philosophizing can go astray.

This book is a fully updated and expanded new edition of An Introduction to Continental Philosophy, first published in 1996. It provides a clear, concise and readable introduction to philosophy in the continental tradition. It is a wide-ranging and reliable guide to the work of such major figures as Nietzsche, Habermas, Heidegger, Arendt, Sartre, Foucault, Derrida and i ek. At the same time, it situates their thought within a coherent overall account of the development of continental philosophy since the Enlightenment. Individual chapters consider the character of modernity, the Enlightenment and its continental critics; the ideas of Marxism, the Frankfurt School and Habermas; hermeneutics and phenomenology; existentialism; structuralism, post-structuralism and postmodernism. In addition to the thinkers already mentioned, there is extended discussion of the ideas of Kant, Hegel, Dilthey, Husserl, Gadamer, Kierkegaard, de Beauvoir and Lyotard. The new edition includes an additional, full-length chapter on continental philosophy in the twenty-first century focusing on Giorgio Agamben, Alain Badiou and Slavoj i ek. Continental Philosophy: An Introduction is an invaluable introductory text for courses on continental philosophy as well as courses in the humanities and social sciences dealing with major figures or influential approaches within that tradition.

This is the first full study in English of the German historicist tradition. Frederick C. Beiser surveys the major German thinkers on history from the middle of the eighteenth century until the early twentieth century, providing an introduction to each thinker and the main issues in interpreting and appraising his thought. The volume offers new interpretations of well-known philosophers such as Johann Gottfried Herder and Max Weber, and introduces others who are scarcely known at all, including J. A. Chladenius, Justus Moeser, Heinrich Rickert, and Emil Lask. Beyond an exploration of the historical and intellectual context of each thinker, Beiser illuminates the sources and reasons for the movement of German historicism-one of the great revolutions in modern Western thought, and the source of our historical understanding of the human world.

(YET ANOTHER INTRODUCTION IN PHENOMENOLOGY) In both his published and unpublished works, Edmund Husserl, the "father of phenomenology," struggles repeatedly with the relation of the individual subject and intersubjectivity. Since his phenomenology is based upon the temporalizing foundations of the subject, though, he is often accused of solipsism, and his efforts at integrating the subject with an intersubjective existence are registered as falling short of their goal. Important philosophers who use phenomenology as their basis, such as Martin Heidegger and Maurice Merleau-Ponty, furthermore, while implicitly criticizing his limitations, assume the existence of intersubjective foundations without 2 taking up the existence and formation of these foundations themselves. This book addresses the above problematic at several levels: First, it is a careful analysis of Husserl's understanding of inner time-consciousness. I take up each aspect of temporalizing consciousness (i. e. , Urimpression, retention, and protention), explaining it in light of Husserl's phenomenology and showing how it functions in the whole of the "living present," i. e. , our active, constituting consciousness. These sections of the book are helpful both to the uninitiated student trying to enter the world of Husserl's "inner ti- consciousness" and to the experienced Husserl scholar who desires a closer look at Husserl's theory of temporalizing consciousness. Second, as my analyses take us to Husserl's recently published manuscripts, I provide an explanation of Husserl's later considerations of temporalizing consciousness, showing how he developed his earliest conceptions.

Nietzsche's Immoralism begins a two-volume critical reconstruction of a socialist, democratic, and non-liberal Nietzschean politics. Nietzsche's ideal of amor fati (love of fate) cannot be individually adopted because it is incompatible with deep freedom of agency. However, we can create its social conditions thanks to an underappreciated aspect of his will-to-power psychology. We are driven not toward domination and conquest but toward resistance, contest, and play-a heightened feeling of power provoked by equal challenges that enables the non-instrumental affirmation of suffering. This incompatibilist, anti-teleological psychology leads to Nietzsche's distinctive immoralism: the abandonment of cultural means of human improvement for a historical materialist politics of breeding that produces future higher types through changes to our political order's material conditions. Politics becomes first philosophy: it is not grounded in moral values but is instead the very source of their legitimacy. Moreover, despite Nietzsche's professed aristocratism, his immoralism offers a stronger foundation for a renewed left, attacking conservative politics at its very root: the belief in moral order, authority, and responsibility.

With today's conservative mood on university and college campuses, academics and students will find "The Left Academy" a useful reference to the current state of Marxist thought. This book explores Marxism in the social sciences and applied sociology fields such as social work and health. "The Left Academy" features essays that analyze the state of Marxism in various academic disciplines by a well-known scholar in that discipline. In addition to the essays, this third volume includes a summary of Marxism--where it stands today and where it may go in the future. Students, academics, and general readers will find the book thought-provoking.

In this book, Justin Pack proposes a genealogy of the traditional suspicion of money and merchants. This genealogy is framed both by how money itself has changed and how different traditions responded to money. Money and merchants became heavily debated concerns in the Axial Age, which coincided with the spread of coinage. A deep suspicion of money and merchants was particularly notable in the Greek, Confucian and Christian traditions, and continued into the Middle Ages. These traditions wrestled with a new dialectic of purity that also appears with the widespread use of money. How were these concerns dealt with politically, socially and philosophically? How did they change over time? How did medieval Europe deal with money and how did this inform modern governmentality? To answer these questions, Pack turns to Hanna Arendt's work. Arendt argues that one of the outstanding characteristics of our time is thoughtlessness. This thoughtlessness is related to how modern life, especially under neoliberalism, is increasingly structured by abstract systems, abstract calculative rationality, abstract relations, and the profit motive. Money both drives and embodies this machinery. The hyper-complex abstract systems of modernity discourage, to use Arendtian terms, "thinking" (wonder, questioning everything) in favor of "cognition" (problem solving). Too often the result is thoughtless cognition-the ability to make things more productive and efficient paired with the incapacity to question and challenge the implications and morality of these systems.