Buridan was a brilliant logician in an age of brilliant logicians, sensitive to formal and philosophical considerations. There is a need for critical editions and accurate translations of his works, for his philosophical voice speaks directly across the ages to problems of concern to analytic philosophers today. But his idiom is unfamiliar, so editions and trans lations alone will not bridge the gap of centuries. I have tried to make Buridan accessible to philosophers and logicians today by the introduc tory essay, in which I survey Buridan's philosophy of logic. Several problems which Buridan touches on only marginally in the works trans lated herein are developed and discussed, citing other works of Buridan; some topics which he treats at length in the translated works, such as the semantic theory of oblique terms, I have touched on lightly or not at all. Such distortions are inevitable, and I hope that the idiosyncracies of my choice of philosophically relevant topics will not blind the reader to other topics of value Buridan considers. My goal in translating has been to produce an accurate renaering of the Latin. Often Buridan will couch a logical rule in terms of the grammatical form of a sentence, and I have endeavored to keep the translation consistent. Some strained phrases result, such as "A man I know" having a different logic from "I know a man. " This awkwardness cannot always be avoided, and I beg the reader's indulgence. All of the translations here are my own."

This volume explores the various 'labyrinths' of Leibniz's philosophy, that is, hard-to-solve problems in which the human mind becomes entangled. Although the Hanoverian explicitly distinguished two such labyrinths (freedom and continuum), one may notice that in his theory there are more intricate issues the thinker can resolve with the help of the 'Ariadne's thread' - a certain principle to be followed by the reflecting mind. In the perspective of the mazes of theodicy, consciousness and absolute and relative differences, the authors try to unravel issues such as: the etymology of 'theodicee', the concepts of freedom and metaphysical evil, the reception of monadology by Olivier Sacks, the understanding of 'panpsychism', the similarity between jurisprudence and theology, and many others.

The portentous terms and phrases associated with the first decades of the Frankfurt School - exile, the dominance of capitalism, fascism - seem as salient today as they were in the early twentieth century. The Routledge Companion to the Frankfurt School addresses the many early concerns of critical theory and brings those concerns into direct engagement with our shared world today. In this volume, a distinguished group of international scholars from a variety of disciplines revisits the philosophical and political contributions of Theodor W. Adorno, Walter Benjamin, Max Horkheimer, Herbert Marcuse, Jurgen Habermas, Axel Honneth, and others. Throughout, the Companion's focus is on the major ideas that have made the Frankfurt School such a consequential and enduring movement. It offers a crucial resource for those who are trying to make sense of the global and cultural crisis that has now seized our contemporary world.

At the beginning of the twelfth century a group of scholars, mainly centred on Paris and Bologna, began an enterprise of unprecedented scope. Their intention was to produce a once-and-for-all body of knowledge that would be as perfect as humanity's fallen state permits, and which would provide a view of God, nature, and human conduct, promoting order in this world and blessedness in the next. Scholastic Humanism and the Unification of Europe reconsiders this enterprise, and its long-term effects on European History. It describes the creative intellectual impulse that brought it into being and sustained it for two centuries, and shows how it was able to bring into existence a systematic body of knowledge of the natural and supernatural worlds, including the whole area of human relations, which together embraced all areas of possible truth and defined the conduct required of all members of western Christendom. The whole work will be in three volumes. This first is concerned with the beginnings, in the years between 1060 and 1160, when the main lines of scholastic thought were laid down and its agenda established. It examines the intellectual principles of enquiry and the sources used in developing the whole field of assured knowledge. It seeks to provide an understanding of the new outlook on the world, the supernatural and an organized Christian society, and to show why this proved so powerful and so attractive to the time. The book explores the social, intellectual, and political developments that provided the conditions to create the new system in the great schools of learning in France and Italy, and the rewards that attracted experts who could both administer the system and make it known and acceptable to the generality of people whose lives were affected by it. Elegantly written, enlivened with wit and vivid anecdote, Scholastic Humanism and the Unification of Europe will be a work of seminal importance for the understanding of the civilization of the Middle Ages, and of the evolution of modern European societies.

The Traite des systemes is a milestone in the intellectual history of the eighteenth century. This is a study of its content, structure, sources and importance. It includes a discussion of Condillac's analysis of good and bad systems, the adequacy of his knowledge and under standing of the speculative metaphysics of the preceding century, the effectiveness of his method of attack on seventeenth-century metaphysical systems, his conception of empirical and scientific method, and in particular his understanding of the role of hypotheses, his application of the Newtonian scientific method to politics, physics, and the arts, and, finally, his preoccupation with the meaning of words and with the origin and purpose oflanguage. Speculative metaphysical systems, such as those of Descartes, Malebranche, Boursier, Leibniz and Spinoza, are attacked by Con dillac, as are popular superstitions and prejudices, with the weapon of linguistic criticism. It is the systematic use of this weapon which makes the Traite des systemes more than a reflection of his contem poraries' antipathy towards speculative metaphysics. In memory of my MOTHER and FATHER ACKNOWLEDGMENTS I wish to acknowledge my indebtedness to several people. I should like first and foremost to thank Dr. W. H. Barber, who has for many years tirelessly given me encouragement and invaluable assistance. I wish to thank also Professors RH. Rasmussen, A. D. Wilshere and C. Wake for their help and their support in the early days of the preparation of this study. lowe special thanks also to Mrs. M. V."

"A ready reference aid and an inspiration to designers … All in all the best book now available on symbols." —Library Journal This unparalleled reference represents a major achievement in the field of graphic design. Famed industrial designer Henry Dreyfuss recognized the importance of symbols in communicating more quickly and effectively; for many years he and his staff collected and codified graphic symbols as they are used in all walks of life throughout the world. The result is this "dictionary" of universally used graphic symbols. Henry Dreyfuss designed this sourcebook to be as practical and easy to use as possible by arranging the symbol information within ingeniously devised sections: Basic Symbols represents a concise and highly selective grouping of symbols common to all disciplines (on-off, up-down, etc.). Disciplines provides symbols used in accommodations and travel, agriculture, architecture, business, communications, engineering, photography, sports, safety, traffic controls, and many other areas. Color lists the meanings of each of the colors in various worldwide applications and cultures. Graphic Form displays symbols from all disciplines grouped according to form (squares, circles, arrows, human figures, etc.) creating a unique way to identify a symbol out of context, as well as giving designers a frame of reference for developing new symbols. To make the sourcebook truly universal, the Table of Contents contains translations of each of the section titles and discipline areas into 17 languages in addition to English.

David and Mary Norton present the definitive scholarly edition of Hume's 'A Treatise of Human Nature', one of the greatest philosophical works ever written. This set comprises the two volumes of texts and editorial material, which are also available for purchase separately.

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.

This volume contains a number of studies on Jewish-Christian re lations, in which special attention is given to the Netherlands and England, and the texts of some recently discovered and other rare documents in the same field. The work originates in a symposium on this subject held on 23 January 1985 at the University of Leiden under the auspices of the Sir Thomas Browne Institute for the study of Anglo-Dutch relations. Various authors have contributed to this volume. Each author is responsible for his own contribu tion; thus, in cases of discrepancies in interpretation, orthography or method of transcription we have made no attempt at harmoni zation. We thank all those who have made publication possible. The Stichting Dr Hendrik Muller's Vaderlandsch Fonds gave a gener ous grant in defrayal of the cost of printing, and the Ir. F.E.D. Enschede-Stichting kindly covered the additional expenses re sulting from the translation and editing of some of the contribu tions. Last but not least we should like to thank Prof. R.H. Pop kin for his stimulating interest in the publication of this volume."

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.

Critically and comprehensively examining the works of Habermas and Foucault, two giants of 20th century continental philosophy, this book illuminates the effects of scientific reason as it migrates from its specialized institutions into society. It explores how science permeates shared human consciousness, to produce effects that ripple through the entire social body to restructure relations between discourses, institutions, and power in ways which we are barely conscious of. The book shows how science, through its entwinement with power, politics, discourses, and practices, presents certain social arrangements as natural and certain courses of action as beyond question. By arguing for a non-reductive, liberal scientific naturalism that sees science as one form of rationality amongst others, it opens possibilities for thought and action beyond scientific knowledge. The book analyses the work of Foucault and Habermas in terms of their social, political, and historical contexts. It examines science in relation to society, power, and discourses and their shifting historical relations. But rather than withdrawing from normative dimensions by merely describing scientific practices within their contexts, McIntyre explicitly opens the normative question of the good life and the good society. He thus simultaneously raises the question of philosophy and how philosophical critique is both directed towards science and, at the same time, must accommodate it. Foucault and Habermas emerge as linked by a commitment to the Enlightenment tradition and its emancipatory telos which underlies their work. The significant differences between the two thinkers are seen to result from Foucault's radicalization of this tradition, a radicalization which is, at the same time, implicit within the Enlightenment project itself.

This book draws upon the work of Georg Simmel to explore the limits, tensions and dynamism of social life through a close analysis of the works produced in the final years of his life and reveals what they might still offer some 100 years later. Focusing on the relationships between worlds, lives and fragments in these works, David Beer opens up a conceptual toolkit for understanding life as both an individual experience and as a deeply social phenomenon. Taking the reader through artistic and musical forms of inspiration, to the problems of culture and on to the conceptual understanding of lived experience, the book illuminates the richness of Simmel's ideas and thinking. This sophisticated dialogue with Simmel's lesser known later works will provide fresh insights for students and scholars of cultural and social theory and pave the way for a reinvigorated engagement with his ideas.

The unlivable is the most extreme point of human suffering and injustice. But what is it exactly? How do we define the unlivable? And what can we do to prevent and repair it? These are the intriguing questions Judith Butler and Frederic Worms discuss in a captivating dialogue situated at the crossroads of contemporary life and politics. Here, Judith Butler criticizes the norms that make life precarious and unlivable, while Frederic Worms appeals to a "critical vitalism" as a way of allowing the hardship of the unlivable to reveal what is vital for us. For both Butler and Worms, the difference between the livable and the unlivable forms the critical foundation for a contemporary practice of care. Care and support, in all their aspects, make human life livable, that is, "more than living." To understand it, we must draw on the concrete practices of humans who are confronted with the unlivable: the refugees of today and the witnesses and survivors of past violations and genocide. They teach us what is intolerable but also undeniable about the unlivable, and what we can do to resist it. Crafted with critical rigor, mutual respect, and lively humor, the compelling dialogue transcribed and translated in this book took place at the Ecole Normale Superieure (ENS) on April 11, 2018, at a time when close to two thousand migrants were living in nearby makeshift camps in northern Paris. The Livable and the Unlivable showcases this 2018 dialogue in the context of Butler's and Worms's ongoing work and the evolution of their thought, as presented by Laure Barillas and Arto Charpentier in their equally engaging introduction. It concludes with a new afterword that addresses the crises unfolding in our world and the ways a philosophically rigorous account of life must confront them. While this book will be of keen interest to readers of philosophy and cultural criticism, and those interested in vitalism, new materialism, and critical theory, it is a far from merely academic text. In the conversation between Butler and Worms, we encounter questions we all grapple with in confronting the distress and precarity of our times, marked as it is by types of survival that are unlivable, from concentration camps to prisons to environmental toxicity, to forcible displacement, to the Covid pandemic. The Livable and the Unlivable at once considers longstanding philosophical questions around why and how we live, while working to retrieve a philosophy of life for today's Left.

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.

The general view of scholars is that the Kabbalah had no meaningful influence on Leibniz's thought. } But on the basis of new evidence I am convinced that the question must be reopened. The Kabbalah did influence Leibniz, and a recognition of this will lead to both a better understanding of the supposed "quirkiness, 2 of Leibniz's philosophy and an appreciation ofthe Kabbalah as an integral but hitherto ignored factor in the emergence of the modem secular and scientifically oriented world. During the past twenty years there has been increasing willingness to recognize the important ways in which mystical and occult thinking contributed to the development of science and the emergence 3 of toleration. However, the Kabbalah, particularly the Lurianic Kabbalah with its monistic vitalism and optimistic philosophy of perfectionism and universal salvation, has not yet been integrated into the new historiography, although it richly deserves to be. On the basis of manuscripts in libraries at Hanover and Wolfenbiittel, it is clear that Leibniz's relationship with Francis Mercury van Helmont (1614- 1698) and Christian Knorr von Rosenroth (1636-1689), the two leading Christian Kabbalists of the period, was much closer than previously imagined and that his direct knowledge of their writings, especially the collection of 4 kabbalistic texts they published in the Kabbala Denudata, was far more detailed than most scholars have realized. During 1688 Leibniz spent more than a month at Sulzbach with von Rosenroth.

In its portrayal of Judaism as a worldwide conspiracy dedicated to the destruction of Christian civilization, the Protocols of the Learned Elders of Zion remains one of the most infamous documents ever written. Despite being proven a crude forgery, the pamphlet managed to pervade twentieth-century thinking, often being twisted to suit its handlers' purposes, and to justify the most extreme persecution of the Jews. In A Rumor About the Jews, Stephen Eric Bronner provides a history of this notorious fabrication-one which has renewed salience in a "post truth" society dominated by "fake news"-and explores its influence on right-wing movements throughout the twentieth century and the ongoing appeal of bigotry. This new edition of Bronner's 2000 classic (described by Kirkus as "the best short book on anti-Semitism") expands the arguments of the first edition, bringing the work up to date in a new political context.

Eighteenth-century Britain saw an explosion of interest in its own past, a past now expanded to include more than classical history and high politics.
Antiquaries, men interested in all aspects of the past, added a distinctive new dimension to literature in Georgian Britain in their attempts to reconstruct and recover the past. Corresponding and publishing in an extended network, antiquaries worked at preserving and investigating records and physical remains in England, Scotland and Ireland. In doing so they laid solid foundations for all future study in British prehistory, archaeology and numismatics, and for local and national history as a whole. Naturally, they saw the past partly in their own image. While many antiquaries were better at fieldwork and recording than at synthesis, most were neither crabbed eccentrics nor dilettanti. At their best, as in the works of Richard Gough or William Stukeley, antiquaries set new standards of accuracy and perception in fields ranging from the study of the ancient Britons to that of medieval architecture. Antiquaries is the definitive account of a great historical enterprise.

When this book was first published, more than five years ago, I added an appendix on How the Pythagoreans discovered Proposition 11.5 of the 'Elements'. I hoped that this appendix, although different in some ways from the rest of the book, would serve to illustrate the kind of research which needs to be undertaken, if we are to acquire a new understanding of the historical development of Greek mathematics. It should perhaps be mentioned that this book is not intended to be an introduction to Greek mathematics for the general reader; its aim is to bring the problems associated with the early history of deductive science to the attention of classical scholars, and historians and philos ophers of science. I should like to conclude by thanking my translator, Mr. A. M. Ungar, who worked hard to produce something more than a mechanical translation. Much of his work was carried out during the year which I spent at Stanford as a fellow of the Center for Advanced Study in the Behavioral Sciences. This enabled me to supervise the work of transla tion as it progressed. I am happy to express my gratitude to the Center for providing me with this opportunity. Arpad Szabo NOTE ON REFERENCES The following books are frequently referred to in the notes. Unless otherwise stated, the editions are those given below. Burkert, W. Weisheit und Wissensclzaft, Studien zu Pythagoras, Philo laos und Platon, Nuremberg 1962."

We need a new philosophy of the earth. Geological time used to refer to slow and gradual processes, but today we are watching land sink into the sea and forests transform into deserts. We can even see the creation of new geological strata made of plastic, chicken bones, and other waste that could remain in the fossil record for millennia or longer. Crafting a philosophy of geology that rewrites natural and human history from the broader perspective of movement, Thomas Nail provides a new materialist, kinetic ethics of the earth that speaks to this moment. Climate change and other ecological disruptions challenge us to reconsider the deep history of minerals, atmosphere, plants, and animals and to take a more process-oriented perspective that sees humanity as part of the larger cosmic and terrestrial drama of mobility and flow. Building on his earlier work on the philosophy of movement, Nail argues that we should shift our biocentric emphasis from conservation to expenditure, flux, and planetary diversity. Theory of the Earth urges us to rethink our ethical relationship to one another, the planet, and the cosmos at large.

How were Moroccan Muslim and Jewish cultures depicted in Spanish literature, journalism, and photography during the Rif War and what did this portrayal reveal about conflicting visions of Spanish identity? Runner-up for the 2017-18 AHGBI-Spanish Embassy Publication Prize This book examines how anxieties about colonial power and national identity are reflected in Spanish literature, journalism, and photography of Moroccan Muslim and Jewish cultures during the Spanish colonisation of Northern Morocco from 1909 to 1927. This understudied period, known as the Rif War, is highly significant because of its role in shaping the identities that came into conflict in the Spanish Civil War (1936-39). Furthermore, the book makes a key contribution to Spanish colonial studies by offering a comparative analysis of Spanish representations of the Iberian Peninsula's cultural and historical relationship with Moroccan Muslims and Jews in this context, showing how conflicting visions of Spanish identity are portrayed through and in relation to them.

This book provides a focus for future discussion in one of the most important debates within historical theology within the protestant tradition - the debate about the definition of a category of analysis that operates over five centuries of religious faith and practice and in a globalising religion. In March 2009, TIME magazine listed 'the new Calvinism' as being among the 'ten ideas shaping the world.' In response to this revitalisation of reformation thought, R. Scott Clark and D. G. Hart have proposed a definition of 'Reformed' that excludes many of the theologians who have done most to promote this driver of global religious change. In this book, the Clark-Hart proposal becomes the focus of a debate. Matthew Bingham, Chris Caughey, and Crawford Gribben suggest a broader and (they argue) more historically responsible definition for 'Reformed,' as Hart and Scott respond to their arguments.

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.

With a recent surge of interest in the field, a volume taking stock of important theoretical shifts in the philosophy of history is greatly needed. A Philosophy of History fills this gap by weaving together a range of perspectives on the field which finds itself at a crossroads, and asks where it is headed in the 21st century. The book takes a concerted effort to go beyond the customary three-fold distinction between the speculative, analytic and narrativist approaches in philosophy of history. It considers, what comes after the enduring 'narrativist turn'. Chapters incorporate cutting-edge discussions on the relevance of contemporary political phenomena such as populism, the relation between science and history, pragmatism and the paradigmatic challenge of the Anthropocene. It also re-evaluates the continued relevance of major historical thinkers like Leibniz and R.G. Collingwood, and the endlessly fresh insights they can offer to key debates in the field today. Philosophy of History is a much-needed reappraisal of the philosophy and theory of history; offering an up-to-date overview of major developments in the field, and addressing the pressing questions of where to go next in a 'post-analytical', 'post-narrativist' world.