In The Essence of Christianity-this is the classic 1853 translation of the 1841 German original-Feuerbach discusses the "true or anthropological" root of religion, exploring how everything from the nature of God to the mysteries of mysticism and prayer can be viewed through such a prism. He goes on to examine the "false" essences of religion, including contradictions in ideas of the existence of a deity, and then how God and religion are merely expressions of human emotion. This is essential background reading for understanding everything from Marx's Communist Manifesto to modern apolitical philosophies of atheism.

Volume XXVII/2 of History of Universities contains the customary mix of learned articles and book reviews which makes this publication such an indispensable tool for the historian of higher education. The volume is, as always, a lively combination of original research and invaluable reference material.

Philosophy grounds itself in factual "truth." By revising how we understand this, we make a change that has profound impact upon most world-wide systems for gaining knowledge.This shift away from factual "truth" can only occur when we correctly understand it--and distinguish it from analytical and moral truth--because truth is entrenched deeply within our outlook. With correct understanding, an emerging insight beyond old truth can transform the world and launch an authentic philosophic revolution.PHILOSOPHY THAT WORKS, 200 pages, streamlines its philosophic arguments into lively reading.

Great part of that order which reigns among mankind is not the effect of government. It has its origin in the principles of society and the natural constitution of man. It existed prior to government, and would exist if the formality of government was abolished. The mutual dependence and reciprocal interest which man has upon man, and all the parts of civilised community upon each other, create that great chain of connection which holds it together. The landholder, the farmer, the manufacturer, the merchant, the tradesman, and every occupation, prospers by the aid which each receives from the other, and from the whole. Common interest regulates their concerns, and forms their law; and the laws which common usage ordains, have a greater influence than the laws of government. In fine, society performs for itself almost everything which is ascribed to government. from Chapter I: Of Society and Civilisation He was the premiere political blogger of his day, a man Thomas Edison called one of the greatest of all Americans, and one todays liberals and progressives still claim as their intellectual forefather. An idealist, a radical, and a master rhetorician, Thomas Paine wrote and lived with a keen sense of urgency and excitement. In this 1791 defense of revolution, he championed the right of an oppressed peopleand in particular the right of the French peopleto rise up to claim their own natural rights from those who would take them away. A spirited denunciation of the aristocracy and of hereditary government, The Rights of Man caused outrage in Great Britain with its call for democratic reforms of the English system, and Paine was convicted in absentia for seditious libel against the Crown.(He was, alas, not available to be hanged.) Everyone who values freedomof speech, of though, of governanceand the ongoing fight required to maintain it must read and appreciate this essential work. Anglo-American political theorist and writer THOMAS PAINE (17371809) was born in England and emigrated to America in 1774, bearing letters of introduction from Benjamin Franklin. He also wrote Common Sense (1776) and The American Crisis (17761783).

Susan Ford Wiltshire traces the evolution of the doctrine of individual rights from antiquity through the eighteenth century. The common thread through that long story is the theory of natural law. Growing out of Greek political thought, especially that of Aristotle, natural law became a major tenet of Stoic philosophy during the Hellenistic age and later became attached to Roman legal doctrine. It underwent several transformations during the Middle Ages on the Continent and in England, especially in the thought of John Locke, before it came to justify a theory of natural right, claimed by Jefferson in the Declaration of Independence as the basis of the "unalienable rights" of Americans.

In The Age of Reason, Thomas Paine declares that all religious traditions are ultimately established for the dependence of mankind. He openly criticizes the Bible and many of the fallacies contained within, as well as providing a shrewd analysis of Christianity and how it developed from its pagan ancestry-arguments many critics claim carry weight today. Being an idealist, a radical, and a master rhetorician, Paine wrote and lived with a keen sense of urgency and excitement. However, he alienated many of his countrymen with his incendiary viewpoints. Forced to leave America for England, Paine eventually returned to the United States in 1802, though he remained all but ostracized. He died in poverty seven years later in 1809. THOMAS PAINE (1737-1809) was an Anglo-American political theorist and writer born in Norfolk, England. In 1774, Paine emigrated to America, bearing letters of introduction from Benjamin Franklin. Soon thereafter, he became involved in the clashes between England and the American colonies and published the enormously successful pamphlet Common Sense in 1776, which was widely distributed and contributed to the patriot cause throughout the American Revolution.

Alan Bailey offers a clear and vigorous exposition and defence of the philosophy of Sextus Empiricus, one of the most influential of ancient thinkers, the father of philosophical scepticism. The subsequent sceptical tradition in philosophy has not done justice to Sextus: his views stand up today as remarkably insightful, offering a fruitful way to approach issues of knowledge, understanding, belief, and rationality. Bailey's refreshing presentation of Sextus to a modern philosophical readership rescues scepticism from the sceptics.

The Allegiance of Thomas Hobbes offers a revisionist interpretation of Thomas Hobbes's evolving response to the English Revolution. It rejects the prevailing understanding of Hobbes as a consistent, if idiosyncratic, royalist, and vindicates the contemporaneous view that the publication of Leviathan marked Hobbes's accommodation with England's revolutionary regime. In sustaining these conclusions, Professor Collins foregrounds the religious features of Hobbes's writings, and maintains a contextual focus on the broader religious dynamics of the English Revolution itself. Hobbes and the Revolution are both placed within the tumultuous historical process that saw the emerging English state coercively secure jurisdictional control over national religion and the corporate church. Seen in the light of this history, Thomas Hobbes emerges as a theorist who moved with, rather than against, the revolutionary currents of his age. The strongest claim of the book is that Hobbes was motivated by his deep detestation of clerical power to break with the Stuart cause and to justify the religious policies of England's post-regicidal masters, including Oliver Cromwell.
Methodologically, Professor Collins supplements intellectual or linguistic contextual analysis with original research into Hobbes's biography, the prosopography of his associates, the reception of Hobbes's published works, and the nature of the English Revolution as a religious conflict. This multi-dimensional contextual approach produces, among other fruits: a new understanding of the political implications of Leviathan; an original interpretation of Hobbes's civil war history, Behemoth; a clearer picture of Hobbes's career during theneglected period of the 1650s; and a revisionist interpretation of Hobbes's reaction to the emergence of English republicanism. By presenting Thomas Hobbes as a political actor within a precisely defined political context, Professor Collins has recovered the significance of Hobbes's writings as artefacts of the English Revolution.

Charles Fort's parade of scientific anomalies frames the larger anomaly that is human existence. "Lo " is a book with the capacity to rewire brains and sculpt new lenses for seeing the unexpected, the unexplained--and perhaps for glimpsing our own role in Fort's mystifying cosmic scheme.

During the Renaissance, very divergent conceptions of knowledge were debated. Dominant among these was encyclopedism, which treated knowledge as an ordered and unified circle of learning in which branches were logically related to each other. By contrast, writers like Montaigne saw human knowledge as an inherently unsystematic and subjective flux. The Palace of Secrets explores the tension between these two views by examining specific areas such as theories of knowledge, uses of genre, and the role of fiction in philosophical texts. Examples are drawn from numerous sixteenth- and seventeenth-century texts but focus particularly on the polymath Beroalde de Verville, whose work graphically illustrates these two competing conceptions of knowledge, since he gradually abandoned encyclopedism. Hitherto Beroalde has been mainly known for the extraordinary and notorious Moyen de parvenir; this is the first detailed study of the whole range of his work, both fictional and learned. The book straddles literary and intellectual history, and indeed it demonstrates that the division between the two has little meaning in Renaissance terms. The intellectual conflicts which it explores have significance for the history of thought right up to the Enlightenment.

A philosophical exploration in the form of a classical dialogue such as Aristotle or his pupils might have written, these fanciful-and imaginary-debates pit Philonous, representing author Berkeley, against Hylas, generally accepted to represent Berkeley's adversary in British empiricism John Locke. Matters of skepticism, perception, materialism, and more are discussed in entertaining and enlightening fashion. First published in 1713, this is a curious artifact of an earlier age of philosophy that will bemuse and amuse readers of classic literature. Irish scientist, philosopher, and writer GEORGE BERKELEY (1685-1753) also wrote An Essay Towards a New Theory of Vision (1709) and A Treatise Concerning the Principles of Human Knowledge (1710).

Quadratic equations, Pythagoras' theorem, imaginary numbers, and pi - you may remember studying these at school, but did anyone ever explain why? Never fear - bestselling science writer, and your new favourite maths teacher, Michael Brooks, is here to help. In The Maths That Made Us, Brooks reminds us of the wonders of numbers: how they enabled explorers to travel far across the seas and astronomers to map the heavens; how they won wars and halted the HIV epidemic; how they are responsible for the design of your home and almost everything in it, down to the smartphone in your pocket. His clear explanations of the maths that built our world, along with stories about where it came from and how it shaped human history, will engage and delight. From ancient Egyptian priests to the Apollo astronauts, and Babylonian tax collectors to juggling robots, join Brooks and his extraordinarily eccentric cast of characters in discovering how maths made us who we are today.

In the last twenty years one of the classical arenas for British historical writing - the politics of Victorian Britain - has ceased to be an obvious or self-evidently important subject. Facing up to this challenge, the historians who have contributed to this volume explore central aspects of that history. They continue to uphold the centrality of politics to Victorian Britain, but suggest that politics must be viewed more broadly, as a concern pervading almost all spheres of life, just as Victorians themselves would have done. In this way politics penetrates into Victorian culture. 'Politics' can lead us into the ideas governing political action itself; political ideas; international relations; the eduction of men and women; the writing of history and of literature; engagement with past political theorists; and the ideas behind professionalization. Such are some of the themes taken up here. The specific occasion for these essays was as a tribute to the memory of the late Colin Matthew, one of the most eminent recent historians of Victorian Britain, who was himself determined to uphold the contemporary relevance of Victorian political tradition, and to explore the interface between 'politics' and 'culture'. Reflection on his intellectual achievement is a second distinctive component of this book.

This book looks at the relationship between biblical Hebrew verbs and the passage of time in narrative. It offers a summary of previous studies and theories, and argues that one possible way of understanding the fundamental meanings of Hebrew verbs is by examining the role played by the four main verb forms in ordering time.

Oxford Studies in Early Modern Philosophy is an annual series, presenting a selection of the best current work in the history of early modern philosophy. It focuses on the seventeenth and eighteenth centuries--the extraordinary period of intellectual flourishing that begins, very roughly, with Descartes and his contemporaries and ends with Kant. It also publishes papers on thinkers or movements outside of that framework, provided they are important in illuminating early modern thought.
The articles in OSEMP will be of importance to specialists within the discipline, but the editors also intend that they should appeal to a larger audience of philosophers, intellectual historians, and others who are interested in the development of modern thought.

Jung's Four and Some Philosophers provides a context in which to understand the widely differing claims of philosophers. The "four" in the title refers to the four faculties that Jung sees in every psyche. These faculties occur in pairs: thinking and feeling, sensation and intuition. One of these faculties will dominate and determine one's psychological type -- among philosophers it characterizes what they find self-evident. If thinking dominates, its opposite (feeling) is repressed to the unconscious, and vice versa. If intuition dominates, sensation is repressed, and vice versa. To achieve wholeness, the individual must seek the repressed faculty in the mysterious unconscious and then integrate it with the other three conscious faculties.

Jung's Four and Some Philosophers is a valuable source for all students and teachers of philosophy, Jungian analysts, counselors, and spiritual directors, and those seeking a common wisdom in the great philosophers.

This book deals with three major French thinkers of the seventeenth century, Descartes, Pascal, and Malebranche. It examines their influential critical accounts of the impact of the body and of social relationships on experience, and the need to correct this by reference to metaphysical or religious truth.

Blending past and present, this brief history of economics is the perfect book for introducing students to the field.A Brief History of Economics illustrates how the ideas of the great economists not only influenced societies but were themselves shaped by their cultural milieu. Understanding the economists' visions - lucidly and vividly unveiled by Canterbery - allows readers to place economics within a broader community of ideas. Magically, the author links Adam Smith to Isaac Newton's idea of an orderly universe, F Scott Fitzgerald's The Great Gatsby to Thorstein Veblen, John Steinbeck's Grapes of Wrath to the Great Depression, and Tom Wolfe's The Bonfire of the Vanities to Reaganomics.Often humorous, Canterbery's easy style will make the student's first foray into economics lively and relevant. Readers will dismiss "dismal" from the science.