Russia's own Orient examines how intellectuals in early twentieth-century Russia offered a new and radical critique of the ways in which Oriental cultures were understood at the time. Out of the ferment of revolution and war, a group of scholars in St. Petersburg articulated fresh ideas about the relationship between power and knowledge, and about Europe and Asia as mere political and cultural constructs. Their ideas anticipated the work of Edward Said and post-colonial scholarship by half a century. The similarities between the two groups were, in fact, genealogical. Said was indebted, via Arab intellectuals of the 1960s who studied in the Soviet Union, to the revisionist ideas of Russian Orientologists of the fin de siecle. But why did this body of Russian scholarship of the early twentieth century turn out to be so innovative? Should we agree with a popular claim of the Russian elites about their country's particular affinity with the 'Orient'? There is no single answer to this question. The early twentieth century was a period when all over Europe a fascination with things 'Oriental' engendered the questioning of many nineteenth-century assumptions and prejudices. In that sense, the revisionism of Russian Orientologists was part of a pan-European trend. And yet, Tolz also argues that a set of political, social, and cultural factors, which were specific to Russia, allowed its imperial scholars to engage in an unusual dialogue with representatives of the empire's non-European minorities. It is together that they were able to articulate a powerful long-lasting critique of modern imperialism and colonialism, and to shape ethnic politics in Russia across the divide of the 1917 revolutions.

The concluding volume of Maurice Cowling's magisterial sequence examines three related strands of thought--latitudinarianism, the Christian thought that has assumed that latitudinarianism gives away too much, and the post-Christian thought that has assumed that Christianity is irrelevant or anachronistic. Cowling conducts his argument through a series of encounters with individual thinkers, including Burke, Disraeli, the Arnolds, and Tennyson in the first half, and Darwin, Keynes, Orwell and Leavis in the second.

Cadwallader Colden was a Scottish emigre to the American colonies in the 18th century. Trained as a physician, he settled in Philadelphia in 1710 to establish a medical practice. In 1718, he was offered a minor administrative position in the Province of New York, and thereafter he rose through a number of appointed offices, culminating in that of lieutenant governor of the colony in the era leading up to the American Revolution. As a public figure, he cast his role as a loyal servant of the Crown and adamantly tried to maintain the royal prerogative in the face of increasing divisiveness and personal unpopularity. This legacy may have largely overshadowed his more substantial and enduring contributions in a range of intellectual and scientific fields, including botanical investigation and classification; medical writings; scientific treatises; philosophy; literature; and, to a lesser extent, his writings on such topics as education, ethics, and historiography.

Colden maintained an extensive correspondence with some of the leading men of the times, including noted physicians, philosophers, and scientists, both in the American colonies and in Europe. As such, he did much to initiate and sustain that trans-Atlantic community that served to enhance the values and achievements of the Enlightenment in the American colonies of the 18th century. Colden was the first in the colonies to introduce Linnaean classification, the first to publish a work on Newtonian science in America, and the first to write in English about the several tribes that were to play a crucial role in the British-French imperial conflict, particularly in New York. Hoermann hopes to correct a distortion in the record of Colden's achievements that may have been the result of his loyalist sympathies.

In Isis in a Global Empire, Lindsey Mazurek explores the growing popularity of Egyptian gods and its impact on Greek identity in the Roman Empire. Bringing together archaeological, art historical, and textual evidence, she demonstrates how the diverse devotees of gods such as Isis and Sarapis considered Greek ethnicity in ways that differed significantly from those of the Greek male elites whose opinions have long shaped our understanding of Roman Greece. These ideas were expressed in various ways - sculptures of Egyptian deities rendered in a Greek style, hymns to Isis that grounded her in Greek geography and mythology, funerary portraits that depicted devotees dressed as Isis, and sanctuaries that used natural and artistic features to evoke stereotypes of the Nile. Mazurek's volume offers a fresh, material history of ancient globalization, one that highlights the role that religion played in the self-identification of provincial Romans and their place in the Mediterranean world.

This book presents a provocative new interpretation of Beyond Good and Evil, arguably Nietzsche's most important work. The problem is that it appears to express merely a loosely connected set of often questionable opinions. Can Nietzsche really be an important philosopher if this is his most important book? Maudemarie Clark and David Dudrick address this question with a close reading that emphasizes how Nietzsche writes. They argue that the first part of Beyond Good and Evil presents coherent and interconnected arguments for subtle and well-thought-out positions on traditional issues. Nietzsche's infamous doctrine of the will to power turns out to be a compelling account of the structure and origin of the human soul. And although he rejects some aspects of traditional philosophy, Nietzsche's aim is to show how philosophy's traditional aspirations to seek both the true and the good can be fulfilled. Beyond Good and Evil turns out to be a major work of philosophy and Nietzsche's masterpiece.

Inspired by recent developments in science studies, this book offers an innovative type of analysis of the recent history of rational expectations economics. In the course of exploring the multiple dimensions of rational expectations analysis, Professor Sent focuses on the work of Thomas Sargent, an instrumental pioneer in the development of this school of thought. The investigation attempts to avoid a Whiggish history that sees Sargent's development as inevitably progressing to better and better economic analysis. Instead, it provides an illustration of what happened to the approach through a contextualization of Sargent's work vis-a-vis that of other scholars and ideas. The treatment aims to illuminate some of the shifting negotiations and alliances that characterize the rise and shift of direction in rational expectations economics. The Evolving Rationality of Rational Expectations won the 1998 Gunnar Myrdal Prize of the European Association for Evolutionary Political Economy for the best monograph on a theme broadly in accord with the EAEPE Theoretical Perspectives.

The Long Arc of Legality breaks the current deadlock in philosophy of law between legal positivism and natural law by showing that any understanding of law as a matter of authority must account for the interaction of enacted law with fundamental principles of legality. This interaction conditions law's content so that officials have the moral resources to answer the legal subject's question, 'But, how can that be law for me?' David Dyzenhaus brings Thomas Hobbes and Hans Kelsen into a dialogue with H. L. A. Hart, showing that philosophy of law must work with the idea of legitimate authority and its basis in the social contract. He argues that the legality of international law and constitutional law are integral to the main tasks of philosophy of law, and that legal theory must attend both to the politics of legal space and to the way in which law provides us with a 'public conscience'.

This rich and provocative study assesses Herbert Spencer's pivotal contribution to the emergence of liberal utilitarianism and shows that Spencer, as much as J. S. Mill, provided liberal utilitarianism with its formative contours. Like Mill, Spencer tried to reconcile a principle of liberty and strong moral rights with a utilitarian, maximizing theory of good. In this powerful and sympathetic account, David Weinstein argues that Spencer's moral and political thought exhibits greater systematic integrity than received views of his thought acknowledge. However, Weinstein also examines the problems and flaws in Spencer's version of liberal utilitarianism, and shows that, precisely because of these flaws, it is engaging and deserving of our critical attention. This challenging study will be of interest to graduates and scholars in the fields of political theory, moral and political philosophy, and the history of political thought.

Despite extensive study of the Galileo affair in recent years, there are still some important documents relating to the case which have received little attention in the English-speaking world. In his translation of Thomas Campanella's Apologia pro Galileo, Richard J. Blackwell presents for the first time in English a reliable and highly readable translation of this important and neglected work. Campanella, the maverick Dominican, sought to head off the confrontation between Galileo and the theologians by defending Galileo's right to develop, debate, and publish his ideas freely. By making available at last a well-documented English version of this treatise--one in which the theological dimensions of the dispute receive their clearest presentation yet--Blackwell makes a worthy contribution to a heightened awareness of the doctrinal issues in the Galileo affairs. Written in 1616 while Campanella was imprisoned by the Inquisition, the Apologia pro Galileo was banned in Rome at the time of its publication in 1622, therefore having little influence on the outcome of the Galileo case. However, then as now it stands as an important document calling for intellectual freedom as related to the Galileo case in particular, and as a plea for intellectual freedom in general.

This is an analytical examination of Ibn Khaldun's epistemology, centred on Chapter Six of the Muqaddima. In this chapter, entitled The Book of Knowledge (Kitab al'Ilm), Ibn Khaldun sketched his general ideas about knowledge and science and its relationship with human social organisation and the establishment of a civilisation.

Although the immense importance for the Renaissance of Greek emigres to fifteenth-century Italy has long been recognized, much basic research on the phenomenon remains to be done. This new volume by John Monfasani gathers together fourteen studies filling in some of the gaps in our knowledge. The philosophers George Gemistus Pletho and George Amiroutzes, the great churchman Cardinal Bessarion, and the famous humanists George of Trebizond and Theodore Gaza are the subjects of some of the articles. Other articles treat the emigres as a group within the wider frame of contemporary issues, such as humanism, the theological debate between the Orthodox and Roman Catholics, and the process of translating Greek texts into Latin. Furthermore, some notable Latin figures also enter into several of the articles in a detailed way, specifically, Nicholas of Cusa, NiccolA(2) Perotti, and Pietro Balbi.

This book describes the development of Goethe's collection of poetry Gott und Welt from 1798 to 1827 and sees it as a long poem on nature. It provides important points about Goethe's engagement with Immanuel Kant's philosophy at the end of the eighteenth century.

What does it mean for our understanding of history if we assume that everything is physical and that no immaterial entities, forces, or phenomena exist? A Materialist Philosophy of History: : A Realist Antidote to Postmodernism examines the implications of a materialist worldview in contemporary philosophy of history. Materialism has wide-ranging consequences for historical research as well as for the credibility of various conceptions of the historical past. Branko Mitrovic shows how these implications pertain both to the nature of social institutions and the capacities of historical figures to decide, act, acquire beliefs, and communicate and to the methodology of historical research and problems, such as the interpretation and the translation of historical documents. A materialist view also entails rejecting the view that forces such as culture, language, or society can construct physical reality or that the historical past is constructed through the work of the historian. This book examines these consequences and presents a comprehensive materialist perspective on historical research and the understanding of the historical past.

A Twentieth-Century Collision explores intellectual culture in the United States during the twentieth century, a topic which cannot be understood without attention to the gradual narrowing of the scope of (academic) philosophy and its diminishing influence. This "narrowing" signifies a growing indifference to, and elimination of, genuinely metaphysical and prescriptively ethical questions, as well as the bifurcation of faith and reason. American Catholic universities, it is contended in this book, can render a seriously-needed contribution to combating the negative effects of this historical development, one of which is the separation of questions concerning the ultimate meaning of life from rational inquiry. This thesis is pursued by 1) reviewing a highly selective but also highly representative sample of pertinent mainstream philosophical principles, and 2) comparing them with principles of Pope John Paul II found in three documents in which he elaborates his views on the nature and role of philosophy (and its relationship to theology) in Catholic higher education. This project is not unrelated to recent, persistent criticism that American Catholic universities have forfeited their identity and thus their unique contribution to American cultural pluralism."

Wittgenstein in America is a collection of essays exploring the legacy of Wittgenstein's work in contemporary American philosophy. The contributors (including several eminent philosophers) take a variety of approaches to Wittgenstein; they discuss such topics as rule-following, realism about mathematics, the method of the Tractatus, the relation between style and content in Wittgenstein, and his distinction between sense and nonsense. Wittgenstein is discussed in relation to subsequent philosophers such as Quine and Kripke. This will be essential reading for specialists in Wittgenstein, and will interest many other philosophers besides.

This book deals with the relationship between historical scholarship and politics in twentieth century Egypt. It examines the changing roles of the academic historian, the university system, the state and non-academic scholarship and the tension between them in contesting the modern history of Egypt. In a detailed discussion of the literature, the study analyzes the political nature of competing interpretations and uses the examples of Copts and resident foreigners to demonstrate the dissonant challenges to the national discourse that testify to its limitations, deficiencies and silences.

Coverage of the Western European experience is wide-ranging in this survey of perceptions of the state, its history, and prospects in the contemporary world. The greatest post-colonial democratic state, India, is also discussed as an important comparative example. Contributions by a distinguished pan-European team of authors ensure this study's value to students and teachers of the history of ideas, political theory and European studies.

A groundbreaking biography of Milton's formative years that provides a new account of the poet's political radicalization John Milton (1608-1674) has a unique claim on literary and intellectual history as the author of both Paradise Lost, the greatest narrative poem in English, and prose defences of the execution of Charles I that influenced the French and American revolutions. Tracing Milton's literary, intellectual, and political development with unprecedented depth and understanding, Poet of Revolution is an unmatched biographical account of the formation of the mind that would go on to create Paradise Lost-but would first justify the killing of a king. Biographers of Milton have always struggled to explain how the young poet became a notorious defender of regicide and other radical ideas such as freedom of the press, religious toleration, and republicanism. In this groundbreaking intellectual biography of Milton's formative years, Nicholas McDowell draws on recent archival discoveries to reconcile at last the poet and polemicist. He charts Milton's development from his earliest days as a London schoolboy, through his university life and travels in Italy, to his emergence as a public writer during the English Civil War. At the same time, McDowell presents fresh, richly contextual readings of Milton's best-known works from this period, including the "Nativity Ode," "L'Allegro" and "Il Penseroso," Comus, and "Lycidas." Challenging biographers who claim that Milton was always a secret radical, Poet of Revolution shows how the events that provoked civil war in England combined with Milton's astonishing programme of self-education to instil the beliefs that would shape not only his political prose but also his later epic masterpiece.

What have Evelyn Waugh, George Orwell, Peter Cook, Spike Milligan and, more recently, Chris Morris got in common? They are all Tory anarchists - which sounds like a contradiction in terms - but Peter Wilkin explains why it is not. Surely conservatism and anarchism are opposites? Tories respect and venerate tradition whilst anarchists want to smash the system. And how can figures as politically distinct as George Orwell and Evelyn Waugh be similar? Part dandy, part fogey, part anti-establishment satirist, sometime nostalgist for lost empire, the Tory anarchist is a walking contradiction, with only his distrust of all politicians, ideologies and utopias to keep him together. From Cobbett and Swift through to Chris Morris, The Strange Case of Tory Anarchism explores an awkward strain of good-old-fashioned Englishness that refuses to conform.

Swiss psychologist Carl Jung (1875-1961) has made a major, though still contested, impact on the field of religious studies. Alternately revered and reviled, the subject of adoring memoirs and scathing exposes, Jung and his ideas have had at least as much influence on religious studies as have the psychoanalytic theories of his mentor, Sigmund Freud. Many of Jung's key psychological terms (archetypes, collective unconscious, individuation, projection, synchronicity, extroversion and introversion) have become standard features of religious studies discourse, and his extensive commentaries on various religious traditions make it clear that Jung's psychology is, at one level, a significant contribution to the study of human religiosity. His characterization of depth psychology as a fundamentally religious response to the secularizing power of modernity has left a lasting imprint on the relationship between religious studies and the psychological sciences. This book offers a collection of original articles presenting several different approaches to Jung's psychology in relation to religion, theology, and contemporary culture. The contributors describe their teaching of Jung in different academic contexts, with special attention to the pedagogical and theoretical challenges that arise in the classroom.

Stuart Hampshire, one of the most eminent British philosophers of the twentieth century, will be perhaps best remembered for his work on the seventeenth-century philosopher Spinoza, all of which is gathered now in this volume. Among the great thinkers of modern times, only Spinoza created a complete system of philosophy that rivals Plato's, with crucial contributions to every major philosophical topic.
Hampshire's classic 1951 book Spinoza remains the best introduction to this thinker, and it is reprinted here. But what gives particular interest to this new volume is the first publication of Hampshire's last work "Spinoza and Spinozism," an extended presentation of a Spinozist philosophical worldview. Hampshire's influential 1962 essay "Spinoza and the Idea of Freedom" is also included.
Spinoza and Spinozism is thus an ideal companion to the study and interpretation of this great philosopher.

For a country that can boast a distinguished tradition of political economy from Sir William Petty through Swift, Berkeley, Hutcheson, Burke and Cantillon through to that of Longfield, Cairnes, Bastable, Edgeworth, Geary and Gorman, it is surprising that no systematic study of Irish political economy has been undertaken.

In this book the contributors redress this glaring omission in the history of political economy, for the first time providing an overview of developments in Irish political economy from the seventeenth to the twentieth century. Logistically this is achieved through the provision of individual contributions from a group of recognized experts, both Irish and international, who address the contribution of major historical figures in Irish political economy along the analysis of major thematic issues, schools of thought and major policy debates within the Irish context over this extended period.

In American Salons, Robert Crunden provides a sweeping account of the American encounter with European Modernism up to the American entry into World War I. Crunden begins with deft portraits of the figures who were central to the birth of Modernism, including James Whistler, the eccentric expatriate American painter who became the archetypal artist in his dress and behavior, and Henry and William James, who broke new ground in the genre of the novel and in psychology, influencing an international audience in a broad range of fields. At the heart of the book are the American salons--the intimate, personal gatherings of artists and intellectuals where Modernism flourished. In Chicago, Floyd Dell and Margery Currey spread new ideas to Sherwood Anderson, Theodore Dreiser, and others. In London, Ezra Pound could be found behind everything from the cigars of W. B. Yeats to the prose of Ford Madox Hueffer. In Paris, the salons of Leo and Gertrude Stein, and Michael and Sarah Stein, gave Picasso and Matisse their first secure audiences and incomes; meanwhile, Gertrude Stein produced a new writing style that had an incalculable impact on the generation of Ernest Hemingway. Most important of all were the salons of New York City. Alfred Stieglitz pioneered new forms of photography at the famous 291 Gallery. Mabel Dodge brought together modernist playwrights and painters, introducing them to political reformers and radicals. At the salon of Walter and Louise Arensberg, Marcel Duchamp and Francis Picabia rubbed shoulders with Wallace Stevens, Man Ray, and William Carlos Williams. By 1917, no art in America remained untouched by these new institutions.
From the journalism of H. L. Mencken to the famous 1913 Armory Show in New York, Crunden illuminates this pivotal era, offering perceptive insights and evocative descriptions of the central personalities of Modernism.

Manifest Activity presents and critically examines Thomas Reid's doctrines about the model of human power, the will, our capacities for purposeful conduct, and the place of our agency in the natural world. Reid is one of the most important philosophers of the 18th century, but hitherto under-appreciated; through the reconstruction of his arguments, many of which have never before been discussed, Gideon Yaffe demonstrates that Reid's simple prose and direct style belie the complexity of the views he advocates and the subtlety of the reasons he offers in their favour. For Reid, contrary to the view of many of his predecessors, it is simply manifest that we are active with respect to our behaviours; it is manifest, he thinks, that our actions are not merely remote products of forces that lie outside of our control. Reid holds, instead, that actions are all and only those events that spring from active power, and he produces insightful and imaginative arguments for the claim that only a creature with a mind is capable of having active power. He believes that only human beings, and creatures 'above us', are capable of directing events towards ends, of endowing them with purpose or direction, the distinctive feature of action. However, he also holds that all events, and not merely human actions, are products of active power, power possessed either by human beings or by God. This collection of theses leads Reid to the view that human behaviour and the progress of nature are both essentially teleological. Patterns in nature are the products of laws of which God is the author; patterns in human conduct are the products of character and the laws that individuals set for themselves. Manifest Activity examines Reid's arguments for this view and the view's implications for the nature of character, motivation, and the special kind of causation involved in the production of human behaviour. Yaffe's assessment will greatly profit anyone working on current theories of action and free will, as well as historians of ideas.