Historical Dictionary of Kierkegaard's Philosophy, Second Edition chronicles the life and thoughts of the great Danish thinker Soren Kierkegaard (1813-55). What makes this volume essential is its extensive scope: it provides a glossary of concepts, persons, and places related to Kierkegaard's authorship, from "Absolute" to "Hans Christian Orsted." This is done through a chronology, an introduction, and an extensive bibliography. The dictionary section has more than 200 cross-referenced entries oncepts, persons, and places related to the life and work of Soren Kierkegaard. This book is an excellent resource for students, researchers, and anyone wanting to know more about this subject.

Collective remembering is an important way that communities name and make sense of the past. Places and stories about the past influence how communities remember the past, how they try to preserve it, or in some cases how they try to erase it. The research in this book offers key insights into how places and memories intersect with intercultural conflicts, oppressions, and struggles by which communities make sense of, deal with, and reconcile the past. The authors in this book examine fascinating stories from important sites-such as international commemorations of Korean "Comfort Women," a film representation of the Stonewall Riots, and remembrances of the post-communist state in Albania. By utilizing various critical and cultural studies and ethnographic and narrative-based methods, each chapter examines cultural memory in intercultural encounters, everyday experiences, and identity performances that evoke collective memories of colonial pasts, immigration processes, and memories of places and spaces that are shaped by power structures and clashing ideologies. This book is essential reading for understanding the links between space/place and cultural memory, memories of nationally, and places constituted by markers of ethnicity, race, and sexuality. These readings are especially useful in courses in intercultural communication, cultural studies, international studies, and peace and conflict studies.

Max Stirner on the Path of Doubt examines Stirner's incisive criticism of his contemporaries during the period from the death of Hegel, in 1831, to the 1848 German Revolution. Stirner's work, mainly the Ego and His Own, considered each of the major figures within that German school known as "The Young Hegelians." Lawrence S. Stepelevich argues that for Stirner, they were but "pious atheists," and their common revolutionary ideology concealed an ancient religious ground - which Stirner set about to reveal. The central doctrine of this school, that Mankind was its own Savior, was initiated in 1835 by the theologian, David F. Strauss's in his Life of Jesus , and it progressed with August von Cieszkowski's mystical recasting of history, followed by Bruno Bauer's absolute atheism and Ludwig Feuerbach's statement that "Man is God." This soon found reflection in the "Sacred History of Mankind" declared by Moses Hess. Within a decade, the result was the secular reformulation of this theological ideology into the "Scientific Socialism" of Karl Marx and Frederick Engels. Although linked to it, Max Stirner was the most relentless and feared critic of this school. His work, never out of print, but largely ignored by academics, has inspired countless "individualists" set upon rejecting any form of religious or political "causes," and finding Stirner's assertion that he had "set his cause upon nothing" took this as their own cause.

Using the thought of Italian philosopher Robert Esposito, Taylor M. Weaver provides a new reading of Pauline community.

This study examines a series of self-representations from the 19th century (by Goethe, Sand, Nietzsche) that obstruct a confessional and psychologizing mode by diminishing the significance of the self. The theoretical inspiration is drawn from thinkers like Emmanuel Levinas, Hannah Arendt, Maurice Merleau-Ponty, and others, who give priority to the individual's close attachment to a multifaceted world. This approach will lead us to themes and concepts like "participation," "perception," "togetherness," "otherness," "corporeality," "collectivism," "publicness," and "sociality." Vanishing Selves displays different forms of attachment to the world and identifies the ethical and existential potential in the affirmation of a world.

In Plato's Socrates on Socrates: Socratic Self-Disclosure and the Public Practice of Philosophy, Anne-Marie Schultz analyzes the philosophical and political implications of Plato's presentation of Socrates' self-disclosive speech in four dialogues: Theaetetus, Symposium, Apology, and Phaedo. Schultz argues that these moments of Socratic self-disclosure show that Plato's presentation of "Socrates the narrator" is much more pervasive than the secondary literature typically acknowledges. Despite the pervasive appearance of a Socrates who describes his own experience throughout the dialogues, Socratic autobiographical self-disclosure has received surprisingly little scholarly attention. Plato's use of narrative, particularly his trope of "Socrates the narrator," is often subsumed into discussions of the dramatic nature of the dialogues more generally rather than studied in its own right. Schultz shows how these carefully crafted narrative remarks add to the richness and profundity of the Platonic texts on multiple levels. To illustrate how these embedded Socratic narratives contribute to the portrait of Socrates as a public philosopher in Plato's dialogues, the author also examines Socratic self-disclosive practices in the works of bell hooks, Kathy Khang, and Ta-Neishi Coates, and even practices the art of Socratic self-disclosure herself.

The author of this book speaks out again in regard to the Enlightenment. His inspiration comes not only from new observations occasioned by own studies, but also from the recently read material as well as opinions and appraisals of the era articulated lately at academic conferences. Although they have not led the author to perform a fundamental revision of his views in regard to the nature of Enlightenment and its crucial contributions to the Western culture, they did afford a better understanding of its complexity. They also made him more aware that his interpretation and presentation of that era depends considerably on what its prominent representatives had to say, as well as on the worldview-based assumptions and methods of appraisal adopted by its later observers and interpreters.

A unique chronicle of the hundred-year period when the Jewish people changed the world - and it changed them Marx, Freud, Proust, Einstein, Bernhardt and Kafka. Between the middle of the nineteenth and twentieth centuries a few dozen men and women changed the way we see the world. But many have vanished from our collective memory despite their enduring importance in our daily lives. Without Karl Landsteiner, for instance, there would be no blood transfusions or major surgery. Without Paul Ehrlich no chemotherapy. Without Siegfried Marcus no motor car. Without Rosalind Franklin genetic science would look very different. Without Fritz Haber there would not be enough food to sustain life on earth. These visionaries all have something in common - their Jewish origins and a gift for thinking outside the box. In 1847 the Jewish people made up less than 0.25% of the world's population, and yet they saw what others could not. How?

As a psychiatrist-in-training fresh from medical school, Carl Erik Fisher came face to face with his own addiction crisis, one that nearly cost him everything. Here, he investigates the history of this age-old condition. Humans have struggled to define, treat, and control addictive behaviour for most of recorded history, including well before the advent of modern science and medicine. The Urge is a rich, sweeping history that probes not only medicine and science but also literature, religion, philosophy, and sociology, illuminating the extent to which the story of addiction has persistently reflected broader questions of what it means to be human and care for one another. Fisher introduces us to the people who have endeavoured to address this complex condition through the ages: physicians and politicians, activists and artists, researchers and writers, and of course the legions of people who have struggled with their own addictions. He also examines the treatments and strategies that have produced hope and relief. The Urge is at once an eye-opening history of ideas, a riveting personal story of addiction and recovery, and a clinician's urgent call for a more expansive, nuanced, and compassionate view of one of society's most intractable challenges.

Gottfried Wilhelm Leibniz was one of the first modern philosophers and one of the most important. His contributions were often groundbreaking, and his impact remains in such fields as logic, mathematics, science, international law, and ethics. Historical Dictionary of Leibniz's Philosophy, Second Edition contains a chronology, an introduction, and an extensive bibliography. The dictionary section has more than 500 cross-referenced entries on Leibniz's philosophy, written work, teachers, contemporaries, and philosophers influenced by him. This book is an excellent resource for students, researchers, and anyone wanting to know more about Leibniz's Philosophy.

In Montaigne: Life without Law, originally published in French in 2014 and now translated for the first time into English by Paul Seaton, Pierre Manent provides a careful reading of Montaigne's three-volume work Essays. Although Montaigne's writings resist easy analysis, Manent finds in them a subtle unity, and demonstrates the philosophical depth of Montaigne's reflections and the distinctive, even radical, character of his central ideas. To show Montaigne's unique contribution to modern philosophy, Manent compares his work to other modern thinkers, including Machiavelli, Hobbes, Pascal, and Rousseau. What does human life look like without the imposing presence of the state? asks Manent. In raising this question about Montaigne's Essays, Manent poses a question of great relevance to our contemporary situation. He argues that Montaigne's philosophical reflections focused on what he famously called la condition humaine, the human condition. Manent tracks Montaigne's development of this fundamental concept, focusing especially on his reworking of pagan and Christian understandings of virtue and pleasure, disputation and death. Bringing new form and content together, a new form of thinking and living is presented by Montaigne's Essays, a new model of a thoughtful life from one of the unsung founders of modernity. Throughout, Manent suggests alternatives and criticisms, some by way of contrasts with other thinkers, some in his own name. This is philosophical engagement at a very high level. In showing the unity of Montaigne's work, Manent's study will appeal especially to students and scholars of political theory, the history of modern philosophy, modern literature, and the origins of modernity.

In the 1930s and 1940s - amid the crises of totalitarianism, war and a perceived cultural collapse in the democratic West - a high-profile group of mostly Christian intellectuals met to map out 'middle ways' through the 'age of extremes'. Led by the missionary and ecumenist Joseph H. Oldham, the group included prominent writers, thinkers and activists such as T. S. Eliot, John Middleton Murry, Karl Mannheim, John Baillie, Alec Vidler, H. A. Hodges, Christopher Dawson, Kathleen Bliss and Michael Polanyi. The 'Oldham group' saw faith as a uniquely powerful resource for social and cultural renewal, and it represents a fascinating case study of efforts to renew freedom in a dramatic confrontation with totalitarianism. The group's story will appeal to those interested in the cultural history of the Second World War and the issue of applying faith to the 'modern' social order. -- .

Born in what is now Algeria, Augustine trained in classical Latin rhetoric and became a professor of rhetoric in Rome. He later studied neo-Platonic philosophy and experienced a conversion to Christianity in 386. [Through his numerous theological writings, Augustine became one of the major architects of Latin Christian political theory at a time when Roman civilization was in decline.] In his work 'The City of God', Augustine developed his most influential doctrines: on history, grace and predestination, free will, a true republic, the duties of Christians to the state, the just war, the relationship of the institutional Church to secular government and the 'city of God' to 'the city of man'. This notion of the two cities influenced political theory throughout the next 800 years and beyond. [The political theories of Augustine rest on his profoundly pessimistic view that human nature is corrupted beyond any hope of rational self-amelioration and that man tends naturally to do evil rather than to do good. As a consequence of this, political association is, for Augustine, an instrument of coercion and protection from harm rather that an instrument of human fulfilment.] Augustine's ideas were adopted and rejected in turn throughout the middle ages as men attempted to reconcile his negative views of the necessity of the state with the more optimistic views of Aristotle, rediscovered in the 13th century. The Reformation in the 16th century saw a revival of the influence of Augustine's thought and his political opinions have special resonances for the 20th century. The stimulating articles contained in these two volumes serve to explain and to explore the development of Augustine's ideas on society and politics.

Frederick Rosen presents an original study of John Stuart Mill's moral and political philosophy, which explores the main themes of his writings-particularly those that emerge from the two major works, System of Logic (1843) and Principles of Political Economy (1848). From these, Mill developed the more widely-read later essays, On Liberty (1859), Utilitarianism (1861), Considerations on Representative Government (1861), and The Subjection of Women (1869). He was one of the greatest thinkers of the nineteenth century, and attempted to understand the political as well as intellectual struggles of his time, including those between capitalism and socialism, liberty and despotism, and Christianity and secular forces (particularly the sciences) that seemed to undermine religious belief. Rosen examines Mill's complex relationships with other contemporary thinkers (such as Jeremy Bentham, James Mill, Auguste Comte, George Grote, and Harriet Taylor Mill), and his philosophical sources, including Socrates, Plato, Aristotle, Hobbes, Locke, and Hume; and goes on to illustrate Mill's influence on subsequent philosophers, logicians, and economists. Rosen considers Mill's approaches to the study of active character and happiness in his work on logic and in the study of political economy, from which new interpretations of his ideas of liberty, justice, equality, and utility follow. Many of the debates with which Mill was engaged remain part of contemporary life, and Rosen's book is a guide for exploring and resolving them. Mill's ideas, his arguments, and the versions of utilitarianism and liberalism that he developed have created a humane, civilising philosophy for our times.

National and transnational debates in Britain and Germany surrounding the meaning of the word "conservative" continue to have far-reaching political consequences. After 1945, even while the term was an accepted part of the political vocabulary of Great Britain, in the Federal Republic of Germany their young democracy was conflicted due to anti-democratic instability. The Guardians of Concepts analyzes the historical changes in the political languages of conservatism in the United Kingdom and the Federal Republic of Germany between 1945 and the early 1980s which plagued intellectuals, politicians, and entire parties. As one of the most difficult concepts in both the political and historiographical vocabulary of the German language, conservatism's analysis takes a linguistically focused path through comprehensive and transnational connection of intellectual history with the history of politics, which are subjects that are otherwise commonly addressed separately from each other.

Historical Imagination defends a phenomenological and hermeneutical account of historical knowledge. The book's central questions are what is historical imagination, what is the relation between the imaginative and the empirical, in what sense is historical knowledge always already imaginative, how does such knowledge serve us, and what is the relation of historical understanding and self-understanding? Paul Fairfield revisits some familiar hermeneutical themes and endeavors to develop these further while examining two important periods in which historical reassessments or re-imaginings of the past occurred on a large scale. The conception of historical imagination that emerges seeks to advance beyond the debate between empiricists and postmodern constructivists while focusing on narrative as well as a more encompassing interpretation of who an historical people were, how things stood with them, and how this comes to be known. Fairfield supplements the philosophical argument with an historical examination of how and why during late antiquity, early Christian thinkers began to reimagine their Greek and Roman past, followed by how and why renaissance and later enlightenment figures reimagined their ancient and medieval past.

Hegel and Nietzsche are two of the most important figures in philosophy and religion. Robert R. Williams challenges the view that they are mutually exclusive. He identifies four areas of convergence. First, Hegel and Nietzsche express and define modern interest in tragedy as a philosophical topic. Each seeks to correct the traditional philosophical and theological suppression of a tragic view of existence. This suppression of the tragic is required by the moral vision of the world, both in the tradition and in Kant's practical philosophy and its postulates. For both Hegel and Nietzsche, the moral vision of the world is a projection of spurious, life-negating values that Nietzsche calls the ascetic ideal, and that Hegel identifies as the spurious infinite. The moral God is the enforcer of morality. Second, while acknowledging a tragic dimension of existence, Hegel and Nietzsche nevertheless affirm that existence is good in spite of suffering. Both affirm a vision of human freedom as open to otherness and requiring recognition and community. Struggle and contestation have affirmative significance for both. Third, while the moral God is dead, this does not put an end to the God-question. Theology must incorporate the death of God as its own theme. The union of God and death expressing divine love is for Hegel the basic speculative intuition. This implies a dipolar, panentheistic concept of a tragic, suffering God, who risks, loves, and reconciles. Fourth, Williams argues that both Hegel and Nietzsche pursue theodicy, not as a justification of the moral God, but rather as a question of the meaningfulness and goodness of existence despite nihilism and despite tragic conflict and suffering. The inseparability of divine love and anguish means that reconciliation is no conflict-free harmony, but includes a paradoxical tragic dissonance: reconciliation is a disquieted bliss in disaster.

"Martin should be commended for finding a niche in this vast literature and managing to say something original ... His book is worth reading because it reminds us of an important aspect of Enlightenment thinking, one that questioned the freedom of the will." . H-France

..". strongly recommended for specialists and advanced scholars of the period." . History: Review of New Books

..". a valuable contribution to the institutional history of the Jacobin clubs." . Canadian Journal of History

What view of man did the French Revolutionaries hold? Anyone who purports to be interested in the "Rights of Man" could be expected to see this question as crucial and yet, surprisingly, it is rarely raised. Through his work as a legal historian, Xavier Martin came to realize that there is no unified view of man and that, alongside the "official" revolutionary discourse, very divergent views can be traced in a variety of sources from the Enlightenment to the Napoleonic Code. Michelet's phrases, "Know men in order to act upon them" sums up the problem that Martin's study constantly seeks to elucidate and illustrate: it reveals the prevailing tendency to see men as passive, giving legislators and medical people alike free rein to manipulate them at will. His analysis impels the reader to revaluate the Enlightenment concept of humanism. By drawing on a variety of sources, the author shows how the anthropology of Enlightenment and revolutionary France often conflicts with concurrent discourses.

Xavier Martin is a Historian of Law and Professor at the Faculty of Law, Economics and Social Sciences at Angers University. He has published extensively on the ideology of the French Revolution and on the Code Civil of 1804."

In his now classic Voices of Collective Remembering, James V. Wertsch (2002) examines the extent to which certain narrative themes are embedded in the way the collective past is understood and national communities are imagined. In this work, Wertsch coined the term schematic narrative templates to refer to basic plots, such as the triumph over alien forces or quest for freedom, that are recurrently used, setting a national theme for the past, present and future. Whereas specific narratives are about particular events, dates, settings and actors, schematic narrative templates refer to more abstract structures, grounded in the same basic plot, from which multiple specific accounts of the past can be generated. As dominant and naturalised narrative structures, schematic narrative templates are typically used without being noticed, and are thus extremely conservative, impervious to evidence and resistant to change. The concept of schematic narrative templates is much needed today, especially considering the rise of nationalism and extreme-right populism, political movements that tend to tap into national narratives naturalised and accepted by large swathes of society. The present volume comprises empirical and theoretical contributions to the concept of schematic narrative templates by scholars of different disciplines (Historiography, Psychology, Education and Political Science) and from the vantage point of different cultural and social practices of remembering (viz., school history teaching, political discourses, rituals, museums, the use of images, maps, etc.) in different countries. The volume's main goal is to provide a transdisciplinary debate around the concept of schematic narrative templates, focusing on how narratives change as well as perpetuate at times when nationalist discourses seem to be on the rise. This book will be relevant to anyone interested in history, history teaching, nationalism, collective memory and the wider social debate on how to critically reflect on the past.

Josh Morris privileges the voices of veterans to argue that returning soldiers need families, friends, and religious communities to listen to their stories with compassion to avoid amplifying the effects of moral injury. When society greets returning soldiers in ways that reinforce cultural norms that frame military service as heroic, rather than acknowledging its ambiguities and harmful effects, it exacerbates moral injury and keeps veterans from resolving inner conflicts and coping effectively with civilian life. Morris, a military chaplain and veteran who served in Afghanistan, knows these difficulties first hand. Using stories from other veterans, Morris helps us see how cultural assumptions about military service can complicate moral injury and a veteran's return home. Drawing from liberation theologies, ideology critique, and Antonio Gramsci's advocacy for the working class, the book suggests useful perspectives and spiritual care resources for military chaplains, religious leaders, caregivers, and concerned civilians. Morris argues that military chaplains are uniquely positioned to help returning soldiers resist the amplification of existing moral injury. Moving from "thank you for your service" to liberative solidarity can galvanize resistance and make change possible.

Over sixty years after his death, the social philosopher and psychiatrist Frantz Fanon (1925-1961) remains a towering intellectual figure. Born in Martinique and trained as a psychiatrist in France, Fanon rejected his French citizenship to join the Algerian liberation movement in the 1950s. In the short decade from 1952 to 1961 this brilliant and engaged intellectual composed three books Black Skin, White Masks, A Dying Colonialism, and The Wretched of the Earth, which continue to spur intellectual awakenings across the world. The rebirth of Fanonism today in universities and the English-speaking world is a testament to his relevance. Edited by distinguished Fanon scholar Nigel C. Gibson, Rethinking Fanon: The Continuing Dialogue, first published in 1999, has become a classic, grounding new discussions of Fanon and cultural, postcolonial, Africana and gender studies with earlier African and African American dialogues. The book opens with an authoritative biography by the Ghanaian political scientist Emmanuel Hansen, which corrects fallacious assertions about Fanon's life, situating him in Marxism, Negritude, Pan-Africanism, and the historical context of postwar decolonization, specifically the Algerian revolution. Section one is highlighted by extended discussions of Fanon's theories on revolution and "true liberation," including Fanon's revolutionary psychiatry by Hussein A. Bulhan, now the President of the Frantz Fanon University, and discussions of Fanon's dialectic of liberation by African American theorist Tony Martin, and Marxist-Humanists, John Alan and Lou Turner. The next section examines Fanon's re-emergence in postcolonial studies in British and American universities with now classic chapters by Homi K. Bhabha, Henry Louis Gates Jr., Edward W. Said and Benita Parry. The third section, "Fanon, Gender, and National Consciousness" includes chapters by Anne McClintock, Diana Fuss and T. Denean Sharpley-Whiting remain important to the ongoing debates about identity and agency. This excellent collection reflects the continuing impact of Fanon's thought on Africana studies, feminism and sexuality studies, postcolonialism, decolonial, and cultural studies.