Coleridge's status as a philosopher has often been questioned. `I am a poor poet in England,' he admitted, `but in America, I am a great philosopher.' J. S. Mill's assertion that `the time is yet far distant when, in the estimation of Coleridge, and of his influence upon the intellect of our time, anything like unanimity can be looked for' seems to have been justified. Mary Anne Perkins re-examines Coleridge's claim to have developed a `logosophic' system which attempted `to reduce all knowledges into harmony'. She pays particular attention to his later writings, some of which are still unpublished. She suggests that the accusations of plagiarism and of muddled, abstruse metaphysics which have been levelled at him may be challenged by a thorough reading of his work in which his unifying principle is revealed. She explores the various meanings for the term `Logos', a recurrent theme in every area of Coleridge's thought - philosophy, religion, natural science, history, political and social criticism, literary theory, and psychology. Coleridge was responding to the concerns of his own time, a revolutionary age in which increasing intellectual and moral fragmentation and confusion seemed to him to threaten both individuals and society. Drawing on the whole of Western intellectual history, he offered a ground for philosophy which was relational rather than mechanistic. He is one of those few thinkers whose work appears to become more interesting, his perceptions more acute, as the historical gulf widens. This book is a contribution to the reassessment that he deserves.

Forty years ago, German historian Reinhart Koselleck coined the notion of 'asymmetrical concepts', pointing at the asymmetry between standard self-ascriptions, such as 'Hellenes' or 'Christians', and pejorative other-references ('Barbarians' or 'Pagans') as a powerful weapon of cultural and political domination. Advancing and refining Koselleck's approach, Beyond 'Hellenes' and 'Barbarians' explores the use of significant conceptual asymmetries such as 'civilization' vs. 'barbarity', 'liberalism' vs. 'servility', 'order' vs. 'chaos' or even 'masters' vs. 'slaves' in political, scientific and fictional discourses of Europe from the Middle Ages to the present day. Using an interdisciplinary set of approaches, the scholars in political history, cultural sociology, intellectual history and literary criticism bolster and extend our understanding of this ever-growing area of conceptual history.

In this witty and provocative study of sex and marriage manuals, M.E. Melody and Linda M. Peterson reveal that permissiveness, prohibition, and, tellingly, persuasion and enforcement-from sermons and hellfire to mutilation and electroshock-have informed popular sex education over the past hundred and twenty years.

From the late Victorian obsession with masturbation and hygiene, to the "if it feels good, do it" ethos of "The Joy of Sex," America's disposition to sex has evolved from a general squeamishness to a veritable cult of mutual orgasm. But despite the recent emphasis on "voluptuous pleasure," the basic power dynamic underlying the discourse on sex has been remarkably resistant to change. The authors reveal that, even as sexual behavior changed during periods of upheaval, the prescriptive literature on sex has remained traditional at its core, promoting sex within marriage for the purpose of reproduction.

A cross-generational account of the major constructions of masculinity and femininity from 1880 to the present day, Teaching America About Sex serves up a lucid and entertaining reading of the twentieth century's vexed relationship with sex.

Professor Rosenblatt presents a study of Benjamin Constant's intellectual development into a founding father of modern liberalism, through a careful analysis of his evolving views on religion. Constant's life spanned the Enlightenment, the French Revolution, Napoleon's rise and rule, and the Bourbon Restoration. Rosenblatt analyzes Constant's key role in many of this era's heated debates over the role of religion in politics, and in doing so, exposes and addresses many misconceptions that have long reigned about Constant and his period. In particular, Rosenblatt sheds light on Constant's major, yet much-neglected work, De La Religion. Given that the role of religion is, once again, center-stage in our political, philosophical and historical arenas, Liberal Values, originally published in 2008, constituted a major revision of our understanding of the origins of modern liberalism.

Before "New Age" there was "New Thought," a philosophy that sought God through metaphysics and was wildly popular in the late 19th and early 20th centuries. As perhaps the movement's most vocal proponent, William Walker Atkinson-here writing as Theron Q. Dumont-believed above all in the power of the mind, especially as it affected the body's ability to heal. Elaborating on the idea that the corporeal mind, made up of a body's cells and organs, is subject to mental suggestion, Dumont provides detailed lessons on how to use thought to promote the body's natural healing abilities. Unlike many occult- or religion-based approaches, the author gives equal attention to the biological processes and functions of the body, something he believed to be crucial to proper visualization. More than just an entertaining time capsule, Mental Therapeutics is a set of principles and healing techniques that can easily coexist alongside today's medical advances. THERON Q. DUMONT is an alias and pen name of American writer WILLIAM WALKER ATKINSON (1862-1932), editor of the popular magazine New Thought from 1901 to 1905, and editor of the journal Advanced Thought from 1916 to 1919. He authored dozens of New Thought books under numerous pseudonyms, including "Yogi," some of which are likely still unknown today.

This book represents the full spectrum of Alan Walters's contribution to economics over thirty years, from academic debate to close involvement in British policy making. It includes not only his earlier contributions to applied monetary economics but also his work on political economy which generated much interest following his appointment as economic adviser to Margaret Thatcher. The volume charts the development of Alan Walters's thinking on money, monetary policy and macroeconomics. It makes special reference to his work on the demand for money and the money multiplier, money and the business cycle and the political economy of money. The book opens with an introduction by Kent Matthews in which he provides an overview of Alan Walters's work in the context of the so-called 'monetarist counter-revolution'. He also offers an introductory discussion on each of the essays, which include: the quantity theory of money, consistent expectations, the time lag effects of money, supply-side policies, foreign exchange rates and anti-inflation policies. These essays offer important policy prescriptions, some of which are particularly timely in the light of increasing European economic and monetary integration. The Economics and Politics of Money will be welcomed by business and government as well as professional economists, social scientists and researchers interested in monetary economics and political economy.

'Fascinating and richly documented . . . Few books manage to be so informative and so entertaining.' - Sunday Times Santiniketan-Sriniketan in India, Dartington Hall in England, Atarashiki Mura in Japan, the Institute for the Harmonious Development of Man in France, the Bruderhof in Germany and Trabuco College in America: six experimental communities established in the aftermath of the First World War, each aiming to change the world. Anna Neima's The Utopians is an absorbing and vivid account of these collectives and their charismatic leaders and reveals them to be full of eccentric characters, outlandish lifestyles and unchecked idealism. Dismissed and even mocked in their time, yet, a century later, their influence still resonates in progressive education, environmentalism, medical research and mindfulness training. Without such inspirational experiments in how to live, post-war society would have been a poorer place. 'Thanks to Neima's rigorous research, each chapter offers something new.' - Spectator 'Neima ranges with impressive confidence across the world'. - Literary Review

The third in a series on the middle East, this volume deals with the way in which Islamic economists believe that an economic system should reflect religious values, rather than a society's values being determined by the economic system.

Americans seem increasingly disenchanted with their legal system. In the wake of several high-profile trials, America's faith in legal authority appears profoundly shaken.

And yet, as David Ray Papke shows in this dramatic and erudite tour of American history, many Americans have challenged and often rejected the rule of law since the earliest days of the country's founding. Papke traces the lineage of such legal heretics from nineteenth-century activists William Lloyd Garrison and Elizabeth Cady Stanton, through Eugene Debs, and up to more recent radicals, such as the Black Panther Party, anti-abortionists, and militia members. A tradition of American legal heresy clearly emerges--linked together by a body of shared references, idols, and commitments--that problematizes the American belief in legal neutrality and highlights the historical conflicts between law and justice. Questioning the legal faith both peculiar and essential to American mythology, this alternative tradition is in itself an overlooked feature of American history and culture.

The scholars who have contributed to this book were asked to take part in a collaborative act of demystification, a reconsideration of the eschatological ideas of the 1890s in the light of the critical thought of the 1990s. Their essays draw upon a range of approaches, and are broadly interdisciplinary. All are characterized by the realization that, with a century's hindsight, the late 1800s should be seen not so much as a period of decadence as of discovery and growth.

A regiment of women warriors strides across the battlefield of German culture - on the stage, in the opera house, on the page, and in paintings and prints. These warriors are re-imaginings by men of figures such as the Amazons, the Valkyries, and the biblical killer Judith. They are transgressive and therefore frightening figures who leave their proper female sphere and have to be made safe by being killed, deflowered, or both. This has produced some compelling works of Western culture - Cranach's and Klimt's paintings of Judith, Schiller's Joan of Arc, Hebbel's Judith, Wagner's Brunnhilde, Fritz Lang's Brunhild. Nowadays, representations of the woman warrior are used as a way of thinking about the woman terrorist. Women writers only engage with these imaginings at the end of the 19th century, but from the late 18th century on they begin to imagine fictional cross-dressers going to war in a realistic setting and thus think the unthinkable. What are the roots of these imaginings? And how are they related to Freud's ideas about women's sexuality?

Great Economists before Keynes is an extensive and much acclaimed guide providing authoritative intellectual biographies together with portraits of one hundred great economists of the past. This important book not only includes entries on familiar names, such as, Adam Smith, David Ricardo, Karl Marx and Leon Walras, but also includes descriptions of less well known yet equally important economists. Mark Blaug demonstrates that modern economics is an accumulated heritage of specific ideas of individual economists. Mark Blaug has brought his formidable powers to bear on the history of economics producing a companion that nobody interested in economics will want to be without. The reprint of this classic work will be an essential reference source for instructors, researchers and students of economics.

If we know something, do we always know it through something else? Does this mean that the chain of knowledge should continue infinitely? Or, rather, should we abandon this approach and ask how we acquire knowledge? Irrespective of the fact that very basic questions concerning human knowledge have been formulated in various ways in different historical and philosophical contexts, philosophers have been surprisingly unanimous concerning the point that structures of knowledge should not be infinite. In order for there to be knowledge, there must be at least some primary elements which may be called a ~starting pointsa (TM).

This book offers the first synoptic study of how the primary elements in knowledge structures were analysed in antiquity from Plato to late ancient commentaries, the main emphasis being on the Platonic-Aristotelian tradition. It argues that, in the Platonic-Aristotelian tradition, the question of starting points was treated from two distinct points of view: from the first perspective, as a question of how we acquire basic knowledge; and from the second perspective, as a question of the premises we may immediately accept in the line of argumentation. It was assumed that we acquire some general truths rather naturally and that these function as starting points for inquiry. In the Hellenistic period, an alternative approach was endorsed: the very possibility of knowledge became a central issue when sceptics began demanding that true claims should always be distinguishable from false ones.

Academics tend to look on 'esoteric', 'occult' or 'magical' beliefs with contempt, but are usually ignorant about the religious and philosophical traditions to which these terms refer, or their relevance to intellectual history. Wouter Hanegraaff tells the neglected story of how intellectuals since the Renaissance have tried to come to terms with a cluster of 'pagan' ideas from late antiquity that challenged the foundations of biblical religion and Greek rationality. Expelled from the academy on the basis of Protestant and Enlightenment polemics, these traditions have come to be perceived as the Other by which academics define their identity to the present day. Hanegraaff grounds his discussion in a meticulous study of primary and secondary sources, taking the reader on an exciting intellectual voyage from the fifteenth century to the present day and asking what implications the forgotten history of exclusion has for established textbook narratives of religion, philosophy and science.

This volume adopts a varied approach to the study of the "material world" in the French literature, thought and visual arts of the 19th century. Beginning with more purely philosphical definitions of materialism, seen as a topic within the history of ideas, it moves to a broader, more general treatment of materialism - and examines the political, social and cultural repercussions of the emergence of this consumer society.;In particular, the book tackles the question of how things, objects and the material surface of the world - for so long disdained and excluded by a deeply entrenched Neo-classical cultural tradition - came to be fully incorporated into the literature and visual arts of the period. Contributors look not only at the Romantic and Realist transcendence of the Neo-classical heritage of abstraction and idealism, but also adopt modern critical perspectives to analyze central themes such as urbanization, fetishism and the representation of the female body. By the author of "Popular Culture in Modern France: A Study of Cultural Discourse" and co-editor (with N. Hewitt) of "France and the Mass Media".

Ever since Darwin, scholars have noted that cultural entities such as languages, laws, firms and theories seem to 'evolve' through sequences of variation, selection and replication, in many ways just like living organisms. These essays consider whether this comparison is 'just a metaphor', or whether modern evolutionary theory can help us to understand the dynamics of different cultural domains.

The 'evolutionary paradigm of rationality' has a significant role to play throughout the human sciences, but raises complex issues in every cultural context where it is applied. By fostering discussion between scholars from a wide range of research traditions, this volume aims to influence the evolution of all of them.

The English Della Cruscan School, although its nucleus was formed in 1785 by the publication of The Florence Miscellany, existed neither in the consciousness of the group which formed it nor in that of the pu blic until it was so dubbed as a term of reproach by William Gifford in his bitter satire The Baviad (1791). As has already been mentioned Merry, the leader of the group, claimed to be a member of the Real Accademia Fiorentina which had swallowed up the Crusca and the two other Floren tine Academies in 1783; but it was not until the summer of 1787, when during his lingering voyage of return to England he began to send his contributions signed "Della Crusca" to the World, that the name became publicly known or even employed by his friends. Merry uses it of himself in a letter to Mrs. Piozzi after his arrival in England, on 27th February, 1788. 1 His public avowal of his romantic yearning after the suppressed Accademia della Crusca appears on the title-page of his Paulina (1787); for whereas on the title-page of Robert Manners (1785) he for the first time calls himself "A Member of the Royal Academy of Florence," the author of Paulina, "Robert Merry, Esq."

Examining how public political discourse influenced the distribution of power between the Senate and people in the Late Roman Republic (133-42 BC), this work analyzes comprehensively the "ideology" of Republican mass oratory. Robert Morstein-Marx analyzes it within the institutional, historical and physical contexts of the public meetings in which these speeches were heard. Morstein-Marx emphasizes the perpetual negotiation and reproduction of power through communication.

This book investigates the contested ways in which eighteenth-century German philosophers, scientists, poets, and dramatists perceived and represented China and Africa from 1680 to 1830. Tautz demonstrates in compelling ways that reading China allowed for the integration of cultural difference into Enlightenment universalism, whereas seeing Africa exposed irreducible differences that undermined any claims of universality. By working through the case of eighteenth-century Germany and Europe, the book adds an important cross-cultural and historical dimension to questions relevant to our world today.

ORIGIN OF THE PROJECT In Spring of 1968 a research project concerning the scholastic philosophy in the Iberian Colonies of America was submitted to the Institute of Latin American Studies in the University of Texas by Dr. Ignacio Angelelli, of the Department of Philosophy of the same University. I should like to quote some relevant passages from the proposal by way of historical back ground. In the last decade, leading philosophical historiography has become more and more interested in the "minor" figures and the "traditional" schools which flourished between 1500 and 1800. Historians of philosophy are interested not only in men like Descartes and Kant, but also in the less brilliant and more "conservative" authors. It is also interesting to note in this regard that the late Professor P. Wilpert (Cologne), editor of the new edition of Ueberweg, intended to divide the section on the Neuzeit into two volumes, one for the major figures and the other for the exponents of the various forms of scholasticism of the period 1500-1800. One of these conservative philosophical movements is what has been called the seconda scolastica, which developed in Catholic countries and particularly in Spain and Portugal. Naturally, this "traditional" thought in Europe after 1500 was bound to have an impact on the Spanish and Portuguese Colonies. Indeed, the amount of scholastic philosophy taught in the American Colonies between 1530 and 1800 is impressive. This fact has not yet been acknowledged by international historiography."

This book presents a philosophical position examined philosophically. Although it does not go beyond the confines ofFicino's perspective and is governed by standards of historical accuracy, it makes explicit in its explanation ofFicino's text the enduring philosophical questions which are at issue there. True, the book examines in some detail Ficino's relation to his Platonic and Scholastic sources, and this is an issue of primary interest to those who study the history of culture or the his torical development of philosophy. However, in Ficino's thought, this issue is also a philosophical issue. Ficino chooses Platonism as his guide because this philosophy retains an explicit and essential orientation to religion. When he takes Platonism as the primary instance of philoso phy, he is taking a stand on the nature of philosophy itself. Philosophy necessarily points toward the divinity and hence is necessarily related to the veneration and worship of its object. Christian theology joins Platonic philosophy in this movement toward God, developing more completely the implications of its fundamental insights. And the 1 "splendor of Christian theology" is Thomas Aquinas. Therefore, to examine the relationship between Platonism and Thomism in Ficino's thought is to examine Ficino's position on the unity of philosophy and theology. Scholars writing about Ficino have pointed to three major influences on his thought. The influence of Plato and the neo-Platonists, of course, is readily recognized."

The history of American universities is punctuated by shifts in the terms on which the mission of higher education is defined and debated. A dramatic moment with lasting effects came with the introduction of German-speaking exile intellectuals in the Hitler era. In Germany, the academic culture of the early twentieth century was torn by the struggle between Wissenschaft and Bildung, two symbolic German terms, whose lack of precise English equivalents is a sign of the different configuration in America. The studies in this book examine the achievements of numerous influential emigre intellectuals against the background of their mediation between the two cultural traditions in science and liberal studies. In showing the richness of reciprocal influences, the book challenges claims about the disruptive influence of exile culture on the American mind.

The earliest scientific studies of Jewish messianism were conducted by the scholars of the Wissenschaft des Judentums school, particularly Heinrich Graetz, the first great Jewish historian of the Jews since Josephus. These researches were invaluable because they utilized primary sources in print and manuscript which had been previously unknown or used only in polemics. The Wissenschaft studies themselves, however, prove to be polemics as well on closer inspection. Among the goals of this group was to demonstrate that Judaism is a rational and logical faith whose legitimacy and historical progress deserve recognition by the nations of Europe. Mystical and messianic beliefs which might undermine this image were presented as aberrations or the result of corrosive foreign influences on the Jews. Gershom Scholem took upon himself the task of returning mysticism and messianism to their rightful central place in the panorama of Jewish thought. Jewish messianism was, for Scholem, a central theme in the philosophy and life of the Jews throughout their history, shaped anew by each generation to fit its specific hopes and needs. Scholem emphasized that this phenomenon was essentially independent of messianic or millenarian trends among other peoples. For example, in discussing messianism in the early modern era Scholem describes a trunk of influence on the Jewish psyche set off by the expulsion from Spain in 1492.