This is an important collection of essays that rectifies a long-standing misconception in the history of the relation between Hegel and analytic philosophy. Offering one of the first initiatives of reconciliation between the analytic and continental philosophical traditions, this important collection of original essays offers a new perspective on Hegel's philosophy within the context of some of the themes central to current discussion. Placing Hegel at the intersection between continental and analytic philosophy, the book presents an indispensable guide to the most current contemporary debates and to an emerging topic within Hegel studies. Analytic philosophy has long been held to consider Hegel its bete noir. Yet in fact Hegel and analytic philosophy converge on some crucial issues, which suggests that, although analytic philosophy initially declared its anti-Hegelianism, it is in fact nourished of Hegelian themes and defended through Hegelian concepts. The essays in this volume address this apparent paradox, offering 'analytic' readings of Hegel, Hegelian readings of the analytic tradition, historical explorations of Hegel's confrontation with Kant and of the analytic tradition's debt to Hegel, and new interpretations of Hegelian texts. "Continuum Studies in Philosophy" presents cutting-edge scholarship in all the major areas of research and study. The wholly original arguments, perspectives and research findings in titles in this series make it an important and stimulating resource for students and academics from a range of disciplines across the humanities and social sciences.

Interpreting Kierkegaard in the general context of Golden Age Denmark, this interdisciplinary anthology features articles which treat his various relations to his most famous Danish contemporaries. It aims to see them not as minor figures laboring in Kierkegaard's shadow but rather as significant thinkers and artists in their own right. The articles illuminate both Kierkegaard's influence on his contemporaries and their varied influences on him. By means of the analyses of these various relations, aspects of Kierkegaard's authorship are brought into new and insightful perspectives. The featured essays treat some of the most important figures from the time, representing the fields of philosophy, theology, literature, criticism and art.

British Analytic Philosophy in the Twentieth Century examines three generations of analytic philosophers, who between them founded the modern discipline of analytic philosophy in Britain. The book explores how philosophers such as Bertrand Russell, A.J. Ayer, Gilbert Ryle and Isaiah Berlin believed in a link between German aggression in the twentieth century and the nineteenth-century philosophy of Hegel and Nietzsche. Thomas L. Akehurst thus identifies in this political critique of continental philosophy the origins of the hugely significant faultline between analytic and continental thought, an aspect of twentieth-century philosophy that is still poorly understood. The book also uncovers a tripartite alliance in British analytic philosophy, between nation, political virtue and philosophical method. In revealing this structure behind the assumptions of certain analytical thinkers, Akehurst challenges the conventional wisdom that sees analytic philosophy as a semi-detached narrowly academic pursuit. On the contrary, this important book suggests that the analytic philosophers were espousing a national philosophy, one they believed operated in harmony with British thinking and the British values of liberty and tolerance.

Reading Hobbes in light of both the history of ethics and the conceptual apparatus developed in recent work on normativity, this book challenges received interpretations of Hobbes and his historical significance. Arash Abizadeh uncovers the fundamental distinction underwriting Hobbes's ethics: between prudential reasons of the good, articulated via natural laws prescribing the means of self-preservation, and reasons of the right or justice, comprising contractual obligations for which we are accountable to others. He shows how Hobbes's distinction marks a watershed in the transition from the ancient Greek to the modern conception of ethics, and demonstrates the relevance of Hobbes's thought to current debates about normativity, reasons, and responsibility. His book will interest Hobbes scholars, historians of ethics, moral philosophers, and political theorists.

What does the philosophy of a bunch of dead white men have to tell us about oppression? Rather a lot, Hay argues.
This is a book about the harms of oppression, and about addressing these harms using the resources of liberalism and Kantianism. Its central thesis is that people who are oppressed are bound by the duty of self-respect to resist their own oppression.
Hay defends certain core ideals of the liberal tradition - specifically, the fundamental importance of autonomy and rationality, the intrinsic and inalienable dignity of the individual, and the duty of self-respect - making the case that these ideals are pivotal in both understanding and counteracting oppression. She argues that if we take these ideals seriously then it follows that people who are oppressed have an obligation to themselves to resist their own oppression.

This is a fascinating examination of the relation between absence and chance in Derrida's work and through that a re-examination of the relation between war and literature. "Derrida, Literature and War" argues for the importance of the relation between absence and chance in Derrida's work in thinking today about war and literature. Sean Gaston starts by marking Derrida's attempts to resist the philosophical tradition of calculating on absence as an assured resource, while insisting on the (mis)chances of the chance encounter. Gaston re-examines the relation between the concept of war and the chances of literature by focusing on narratives of conflict set during the Napoleonic wars. These chance encounters or duels can help us think again about the sovereign attempt to leave the enemy nameless or to name what cannot be named in the midst of wars without end. His study includes new readings of a range of writers, including Aristotle, Hume, Rousseau, Schiller, Clausewitz, Thackeray, Tolstoy, Conrad, Freud, Heidegger, Blanchot, Foucault, Deleuze and Agamben. Offering an authoritative reading of Derrida's oeuvre and new insights into a range of writers in philosophy and literature, this is a timely and ambitious study of philosophy, literature, politics and ethics. "The Philosophy, Aesthetics and Cultural Theory" series examines the encounter between contemporary Continental philosophy and aesthetic and cultural theory. Each book in the series explores an exciting new direction in philosophical aesthetics or cultural theory, identifying the most important and pressing issues in Continental philosophy today.

The current volume is comparative and inter-disciplinary, and it provides a reflection on what thinking might become after Heidegger's philosophy. Its aim is to critically expand the current field of research by presenting unfamiliar and unchartered avenues that will guide and carry the Heidegger scholarship into the twenty-first century. By doing so, it addresses fundamental questions in the Heideggerian scholarship, including its problems, restraints, and future direction. It also engages and broadens the increasingly disparate approaches to Heidegger's work, whether those approaches are traditional in their employment of phenomenology and hermeneutics or whether they apply to Heidegger's thinking in new and surprising ways. The first section of the volume emphasizes the importance of methodology for the future of Heidegger studies while the second section examines the historical, ethical and vocal-poetical in Heidegger's thought and draws conclusions relevant to the Heidegger scholar of today. The final section demonstrates Heidegger's appeal to a variety of other discourses besides philosophy and the way his thinking could be creatively approached, utilized and implemented in our century. Contributions come from cutting-edge scholars such as Babette E. Babich, Dermot Moran, Francois Raffoul and Trish Glazebrook.

Descartes s concern with the proper method of belief formation is evident in the titles of his works e.g., "The Search after Truth," "The Rules for the Direction of the Mind" and "The Discourse on Method of rightly conducting one s reason and seeking the truth in the sciences." It is most apparent, however, in his famous discussions, both in the "Meditations" and in the "Principles," of one particularly noteworthy source of our doxastic errors namely, the misuse of one s will. What is not widely recognized, let alone appreciated and understood, is the relationship between his concern with belief formation and his concern with virtue. In fact, few seem to realize that Descartes regards doxastic errors as "moral" errors and as "sins" both because such errors are intrinsically vicious and because they entail notably deleterious social consequences.

"Reforming the Art of Living" seeks to rectify this rather common oversight in two ways. First, it aims to elucidate the nature of Descartes s account of virtuous belief formation. Second, it aims both (i) to illuminate the social significance of Descartes s philosophical program as it relates to the understanding and practice not of science, but of religion and (ii) to develop a kind of Leibnizian critique of this aspect of his program. More specifically, it aims to show that Descartes s project is dangerous, insofar as it is subversive not only of traditional Christianity but also of other traditional forms of religion, both in theory and in practice."

"Herbartism in Austrian-Hungarian philosophy" is often an obligatory reference, but even if quoting Herbart and his school is frequent, reading them attentively is less evident. Because Herbartism reached its peak in the second half of the 19th century, and was effectively institutionalized as "official philosophy" of the Austro-Hungarian Empire, at least in Prague and Vienna, criticizing Herbartism often means discussing the "Austrian", "philosophical" and "institutional" criteria of the object under consideration. As the history of the Austrian tradition and theoretical reflections in this field expand, discussion of this tradition is becoming more and more tight and precise. The contributors in this volume recall the historical and conceptual importance of Herbartism in the field of Austrian philosophy, by addressing several aspects of his specific realism: philosophical, theoretical, pedagogical, psychological, and aesthetical.

This book presents an anti-intellectualist view of how the cognitive-mental dimension of human intellect is rooted in and interwoven with our embodied-internal components including emotion, perception, desire, etc., by investigating practical forms of thinking such as deliberation, planning, decision-making, etc. With many thought-provoking statements, the book revises some classical notions of rationality with new interpretation: we are "rational animals", which means we have both rational capabilities, such as calculation, evaluation, justification, etc., and more animal aspects, like desire, emotion, and the senses. According to the traditional position of rationalism, we use well-grounded reason as the fundamental basis of our actions. But this book argues that we simply perform our practical intellect intuitively and spontaneously, just like playing music. By this the author turns the dominant metaphor of "architecture" in understanding of human rationality to that of "music-playing". This book presents a groundbreaking and compelling critique of today's pervasively reflective-intellectual culture, just as Bernard Williams, Charles Taylor and other philosophers diagnose, and makes any detached notion of rationality and formalized understanding of human intellect highly problematic.Methodologically, it not only reconciles the phenomenological-hermeneutic tradition with analytical approaches, but also integrates various theories, such as moral psychology, emotional studies, action theory, decision theory, performativity studies, music philosophy, tacit knowledge, collective epistemology and media theory. Further, its use of everyday cases, metaphors, folk stories and references to movies and literature make the book easy to read and appealing for a broad readership.

This monograph is a new interpretation of Kant's atemporal conception of the causality of the freedom of the will. The interpretation is based on an analysis of Kant's primary conception of an action, viz., as a causal consequence of the will. The analysis in turn is based on H. P. Grice's causal theory of perception and on P. F. Strawson's modification of the theory. The monograph rejects the customary assumption that Kant's maxim of an action is a causal determination of the action. It assumes instead that the maxim is definitive of the action, and since its main thesis is that an action for Kant is to be primarily understood as an effect of the will, it concludes that the maxim of an action can only be its logical determination. Kant's atemporal conception of the causality of free will is confronted not only by contemporary philosophical conceptions of causality, but by Kant's own complementary theory of causality, in the Second Analogy of Experience. According to this latter conception, causality is a natural relation among physical and psychological objects, and is therefore a temporal relation among them. Faced with this conflict, Kant scholars like Allen W. Wood either reject Kant's atemporal conception of causality or like Henry E. Allison accept it, but only in an anodyne form. Both camps, however, make the aforementioned assumption that Kant's maxim of an action is a causal determination of the action. The monograph, rejecting the assumption, belongs to neither camp.

This book tells the story of the life and work of L. Susan Stebbing (1885-1943), the first woman Professor of Philosophy in Britain, and the author of a number of popular books, including Thinking to Some Purpose (1939). It traces her professional and personal associations with many of the leading philosophers of her day, including G. E. Moore, Bertrand Russell, A. J. Ayer and Ludwig Wittgenstein. Stebbing's early writings were concerned with formal logic, but she came increasingly to believe in the importance of exposing misleading uses of language in, for instance, popular works of science, advertisements, newspaper editorials and political propaganda. This book considers the historical developments and the personal, social and political commitments that contributed to this belief. It also assesses Stebbing's work in the light of subsequent developments both in analytic philosophy and in linguistics, and suggests that it has important contributions to make in both fields.

Offering new critical approaches to Dada as quintessential part of the Avant-Garde, Dada and Existentialism: the Authenticity of Ambiguity reassesses the movement as a form of (proto-) Existentialist philosophy. Dada is often dismissed as an anti-art movement with a merely destructive theoretical impetus. French Existentialism is often condemned for its perceived quietist implications. However, closer analysis reveals a preoccupation with philosophy in the former and with art in the latter. Moreover, neither was nonsensical or meaningless; both reveal a rich individualist ethics aimed at the amelioration of the individual and society. The first major comparative study of Dada and Existentialism, this text contributes new perspectives on Dada as movement, historical legacy, and field of study. Analysing Dada works through Existentialist literature across the themes of choice, alienation, responsibility, freedom and truth, the text posits that Dada and Existentialism both advocate the creation of a self that aims for authenticity through ambiguity.

This book examines epistemic pluralism, a brand new area of research in epistemology with dramatic implications for the discipline. Challenging traditional assumptions about the nature of justification, an expert team of contributors explores pluralism about justification, with compelling first-order results - including analysis of the various requisites one might want to impose on the notion of justification (and therefore of knowledge) and why. It is shown why a long-lasting dispute within epistemology about the nature of justification has reached a stalemate and how embracing a different overarching outlook might lead to progress and aid better appreciation of the relationship between the various epistemic projects scholars have been pursuing. With close connections to the idea of epistemic relativism, and with specific applications to various areas of contemporary epistemology (such as the debate over epistemic norms of action and assertion, epistemic peers' disagreement, self-knowledge and the status of philosophical disputes about ontology) this fascinating new volume is essential reading for scholars, researchers and advanced students in the discipline.

This volume features essays that detail the distinctive ways authors and researchers in Spanish speaking countries express their thoughts on contemporary philosophy of technology. Written in English but fully capturing a Spanish perspective, the essays bring the views and ideas of pioneer authors and many new ones to an international readership. Coverage explores key topics in the philosophy of technology, the ontological and epistemological aspects of technology, development and innovation, and new technological frontiers like nanotechnology and cloud computing. In addition, the book features case studies on philosophical queries. Readers will discover such voices as Miguel Angel Quintanilla and Javier Echeverria, who are main references in the current landscape of philosophy of technology both in Spain and Spanish speaking countries; Jose Luis Lujan, who is a leading Spanish author in research about technological risk; and Emilio Munoz, former head of the Spanish National Research Council and an authority on Spanish science policy. The volume also covers thinkers in American Spanish speaking countries, such as Jorge Linares, an influential researcher in ethical issues; Judith Sutz, who has a very recognized work on social issues concerning innovation; Carlos Osorio, who focuses his work on technological determinism and the social appropriation of technology; and Diego Lawler, an important researcher in the ontological aspects of technology.

This book explores the thought of Alexius Meinong, a philosopher known for his unconventional theory of reference and predication. The chapters cover a natural progression of topics, beginning with the origins of Gegenstandstheorie, Meinong's theory of objects, and his discovery of assumptions as a fourth category of mental states to supplement his teacher Franz Brentano's references to presentations, feelings, and judgments. The chapters explore further the meaning and metaphysics of fictional and other nonexistent intended objects, fine points in Meinongian object theory are considered and new and previously unanticipated problems are addressed. The author traces being and non-being and aspects of beingless objects including objects in fiction, ideal objects in scientific theory, objects ostensibly referred to in false science and false history and intentional imaginative projection of future states of affairs. The chapters focus on an essential choice of conceptual, logical, semantic, ontic and more generally metaphysical problems and an argument is progressively developed from the first to the final chapter, as key ideas are introduced and refined. Meinong studies have come a long way from Bertrand Russell's off-target criticisms and recent times have seen a rise of interest in a Meinongian approach to logic and the theory of meaning. New thinkers see Meinong as a bridge figure between analytic and continental thought, thanks to the need for an adequate semantics of meaning in philosophy of language and philosophy of mind, making this book a particularly timely publication.

The purpose of this work is to critically assess Errol E. Harris's process philosophy in the face of contemporary research in the special sciences. Harris devoted his life to grappling with the big questions concerning the relationships between nature, mind, and knowledge. His 70-plus year career was distinguished, his texts on the history of philosophy, philosophy of science, political philosophy, philosophy of religion, and consciousness were widely published, and yet his metaphysics has until now remained excluded from mainstream discussions. This book's contention is that Harris's work reveals as yet unnoticed connections between theories in numerous scientific disciplines ranging from psychology to cosmology and that an examination of certain theories within these disciplines may serve to strengthen his original arguments. This work maintains that the resulting metaphysics frames a transdisciplinary paradigm shift and provides a viable solution to the hard problem of consciousness.

Donald Davidson was one of the 20th Century's deepest analytic thinkers. He developed a systematic picture of the human mind and its relation to the world, an original and sustained vision that exerted a shaping influence well beyond analytic philosophy of mind and language. At its center is an idea of minded creatures as essentially rational animals: Rational animals can be interpreted, their behavior can be understood, and the contents of their thoughts are, in principle, open to others. The combination of a rigorous analytic stance with aspects of humanism so distinctive of Davidsonian thought finds its maybe most characteristic expression when this central idea is brought to bear on the relation of the mental to the physical: Davidson defended the irreducibility of its rational nature while acknowledging that the mental is ultimately determined by the physical.
Davidson made contributions of lasting importance to a wide range of topics -- from general theory of meaning and content over formal semantics, the theories of truth, explanation, and action, to metaphysics and epistemology. His writings almost entirely consist of short, elegant, and often witty papers. These dense and thematically tightly interwoven essays present a profound challenge to the reader.
This book provides a concise, systematic introduction to all the main elements of Davidson's philosophy. It places the theory of meaning and content at the very center of his thought. By using interpretation, and the interpreter, as key ideas it clearly brings out the underlying structure and unified nature of Davidson's work. Kathrin Gluer carefully outlines his principal claims and arguments, and discusses them in some detail. The book thus makes Davidson's thought accessible in its genuine depth, and acquaints the reader with the main lines of discussion surrounding it."

Hegel and Global Justice details the relevance of the thought of G.W.F. Hegel for the burgeoning academic discussions of the topic of global justice. Against the conventional view that Hegel has little constructive to offer to these discussions, this collection, drawing on the expertise of distinguished Hegel scholars and internationally recognized political and social theorists, explicates the contribution both of Hegel himself and his "dialectical" method to the analysis and understanding of a wide range of topics associated with the concept of global justice, construed very broadly. These topics include universal human rights, cosmopolitanism, and cosmopolitan justice, transnationalism, international law, global interculturality, a global poverty, cosmopolitan citizenship, global governance, a global public sphere, a global ethos, and a global notion of collective self-identity. Attention is also accorded the value of Hegel's account of mutual recognition for analysing themes in global justice, both as regards the politics of recognition at the global level and the conditions for a general account of relations of people and persons under conditions of globalization. In exploring these and related themes, the authors of this book regularly compare Hegel to others who have contributed to the discourse on global justice, including Kant, Marx, Rawls, Habermas, Singer, Pogge, Nussbaum, Appiah, and David Miller.

Current tendencies in religious studies and theology show a growing interest for the interchange between religions and the cultures of rationalization surrounding them. The studies published in this volume, based on the international conferences of both the Berlin-Brandenburgische Akademie der Wissenschaften and the Israel Academy of Sciences and Humanities, aim to contribute to this field of interest by dealing with concepts and influences of rationalization in Judaism, Christianity, Islam and religion in general. In addition to taking a closer look at the immediate links in the history of tradition between those rationalizing movements and evolutions in religion, emphasis is put on intellectual-historical convergences: Therefore, the articles are led by central comparative questions, such as what factors foster/hinder rationalization?; where are criteria for rationalization drawn from?; in which institutions is rationalization taking place?; who propagates, supports and utilizes rationalization?

Through an engagement with the philosophies of Proust's contemporaries, Felix Ravaisson, Henri Bergson, and Georg Simmel, Suzanne Guerlac presents an original reading of Remembrance of Things Past (A la recherche du temps perdu). Challenging traditional interpretations, she argues that Proust's magnum opus is not a melancholic text, but one that records the dynamic time of change and the complex vitality of the real. Situating Proust's novel within a modernism of money, and broadening the exploration through references to cultural events and visual technologies (commercial photography, photojournalism, pornography, the regulation of prostitution, the Panama Scandal, and the Dreyfus Affair), this study reveals that Proust's subject is not the esthetic recuperation of loss but rather the adventure of living in time, on both the individual and the social level, at a concrete historical moment.

Leo Strauss and Emmanuel Levinas, two twentieth-century Jewish philosophers and two extremely provocative thinkers whose reputations have grown considerably, are rarely studied together. This is due to the disparate interests of many of their intellectual heirs. Strauss has influenced political theorists and policy makers on the right while Levinas has been championed in the humanities by different cadres associated with postmodernist thought. In Leo Strauss and Emmanuel Levinas: Philosophy and the Politics of Revelation, first published in 2006, Leora Batnitzky brings together these two seemingly incongruous contemporaries, demonstrating that they often had the same philosophical sources and their projects had many formal parallels. While such a comparison is valuable in itself for better understanding each figure, it also raises profound questions in the debate on the definitions of 'religion', suggesting ways that religion makes claims on both philosophy and politics.