If I am asked in the framework of Book 1, "Who are you?" I, in answering, might say "I don't know who in the world I am." Nevertheless there is a sense in which I always know what "I" refers to and can never not know, even if I have become, e.g., amnesiac. Yet in Book 2, "Who are you?" has other senses of oneself in mind than the non-sortal "myself". For example, it might be the pragmatic context, as in a bureaucratic setting; but "Who are you?" or "Who am I?" might be more anguished and be rendered by "What sort of person are you?" or "What sort am I?" Such a question often surfaces in the face of a "limit-situation", such as one's death or in the wake of a shameful deed where we are compelled to find our "centers", what we also will call "Existenz". "Existenz" here refers to the center of the person. In the face of the limit-situation one is called upon to act unconditionally in the determination of oneself and one's being in the world. In this Book 2 we discuss chiefly one's normative personal-moral identity which stands in contrast to the transcendental I where one's non-sortal unique identity is given from the start. This moral identity requires a unique self-determination and normative self-constitution which may be thought of with the help of the metaphor of "vocation". We will see that it has especial ties to one's Existenz as well as to love. This Book 2 claims that the moral-personal ideal sense of who one is is linked to the transcendental who through a notion of entelechy. The person strives to embody the I-ness that one both ineluctably is and which, however, points to who one is not yet and who one ought to be. The final two chapters tell a philosophical-theological likely story of a basic theme of Plotinus: We must learn to honor ourselves because of our honorable kinship and lineage "Yonder".

This book explores the ways deconstruction addresses the issue of futurity (what Jacques Derrida calls the "to-come," [l'a-venir]). In order to achieve this, it focuses on three French expressions, venue, survenue, and voir-venir, each taken from the work of Jacques Derrida, Jean-Luc Nancy, and Catherine Malabou. The idea behind this focus is to elude the issue of the one and only "to-come," as if this was a uniform and coherent entity or structure of experience, and to put forward instead the possibility of a multiplicity of structures, each with a different intonation or pitch. Overall, this book makes an original contribution to the way deconstruction addresses the issue of futurity in the act of writing and translation.

Literature and Encyclopedism in Enlightenment Britain tells the story of long-term aspirations to comprehend, record, and disseminate complete knowledge of the world. It draws on a wide range of literary and non-literary works from the early modern era and British Enlightenment.

The digital age we now live in is fundamentally changing how we relate to our perceptions and images. Daniel O'Shiel provides the first comprehensive phenomenology of virtual technology in order to show how the previously well-established experiential lines and structures between three basic categories of phenomenal experience - our everyday perceptions of reality; our everyday fantasies of irreality; and our everyday engagements with external images, not least digital ones - are becoming blurred, inverted or are even collapsing in a new era where a specific type of virtuality is coming to the fore. O'Shiel examines in depth just what this means for the phenomenology behind it, as well as the concrete practical consequences going forward. The work is divided into two main parts. In the first O'Shiel fully investigates the phenomenological natures of perception and imagination through close textual analyses of the relevant works by Edmund Husserl, Eugen Fink and Jean-Paul Sartre. In each phenomenologist perception and imagination are ultimately seen as different in kind, although the dividing line differs, especially with reference to a middle category of 'image-consciousness' (Bildbewusstsein). This first part argues for basic phenomenological differences between perceptions; physical and external images; and more mental imagery, while also allowing for a more general gradation between them. The second part then applies these theoretical findings to some of the most influential 'virtual technologies' today - social media; online gaming; and some virtual, augmented and mixed reality technologies - in order to show how previously clear categories of real and irreal, present and absent, genuine and fake, and even true and false, are becoming less so.

What role do fables play in Cartesian method and psychology? By looking at Descartes' use of fables, James Griffith suggests there is a fabular logic that runs to the heart of Descartes' philosophy. First focusing on The World and the Discourse on Method, this volume shows that by writing in fable form, Descartes allowed his readers to break from Scholastic methods of philosophizing. With this fable-structure or -logic in mind, the book reexamines the relationship between analysis, synthesis, and inexact sciences; between metaphysics and ethico-political life; and between the imagination, the will, and the passions.

Building on the results of the Groundwork and the Critique of Practical Reason, Kant finally published his system of moral philosophy in two volumes in 1797. By then, he had been planning to write a Metaphysics of Morals for three decades; but only the title remained unchanged while the basic principles of his theoretical and practical philosophy changed dramatically. While for many years academic moral philosophy focused mainly on Kant's earlier ethical treatises, there has recently been much interest in this later and perhaps more mature work on moral philosophy, particularly the ethical part of the Metaphysics of Morals, the "Metaphysical Principles of the Doctrine of Virtue" or "Tugendlehre". The present volume responds to these demands. Following a series of research workshops, 18 scholars from Germany, Italy, Britain and the United States provide a seamless commentary on the "Doctrine of Virtue", discussing topics such as suicide, truthfulness, moral perfection, beneficence, gratitude, sympathy, respect and friendship as well as Kant's moral psychology, philosophy of action and theory of moral education. This book will be an invaluable resource for moral philosophers and Kant scholars alike.

The discussion of Kant's Practical Philosophy has been marred by viewing it as purely formalist and centered only on the categorical imperative. This important new study sets out a much more vivid account of the nature and range of Kant's concerns demonstrating his commitment to the notion of rational religion and including extensive discussion of his treatment of evil. Culminating with accounts of property, the nature of right and virtue, this work presents Kant as a vital revolutionary thinker.

Alain Badiou is arguably the most important and original philosopher working in France today. Swimming against the tide of postmodern orthodoxy, Badiou's thought revitalizes philosophy's perennial attempt to provide a systematic theory of truth. This volume, assembled with the collaboration of the author, presents for the first time in English a comprehensive outline of Badiou's ambitious system. Starting from the controversial assertion that ontology is mathematics, this volume sets out the theory of the emergence of truths from the singular relationship between a subject and an event. Also included is a substantial excerpt from Badiou's forthcoming work on the logics of appearance and the concept of world, presented here in advance of its French publication. Ranging from startling re-readings of canonical figures (Spinoza, Kant and Hegel) to decisive engagements with poetry, psychoanalysis and radical politics, Theoretical Writings is an indispensable introduction to one of the great thinkers of our time. The volume includes a preface by Alain Badiou, an extensive editor's introduction, and a glossary of key terms.

The cyberworld fast rolling in and impacting every aspect of human living on the globe today presents an enormous challenge to humankind. It is taken up by the media following current events through to all kinds of natural- and social-scientific discourses. Digitized technoscience develops at a breakneck pace in all areas accompanied by sociological analysis. What is missing is a philosophical response genuinely posing the basic ontological question: What is a digital being's peculiar mode of being? The present study offers a digital ontology that analyzes the dissolution of beings into bit-strings, driven by mathematized science. The mathematization of knowledge reaches back to Pythagoras, Plato and Aristotle, and continues with Descartes, Galileo, Newton, Leibniz. Western knowledge from its inception has always been driven by an unbridled will to efficient-causal power over all kinds of movement and change. This historical trajectory culminates in the universal Turing machine that enables efficient, automated, algorithmic control over the movement of digital beings through the cyberworld. The book fills in the ontological foundations underpinning this brave new cyberworld and interrogates them, especially by questioning the millennia-old conception of 1D-linear time. An alternative ontology of movement arises, based on a radically alternative conception of 3D-time.

The Courage of the Truth is the last course that Michel Foucault delivered at the College de France before his death in 1984. In this course, he continues the theme of the previous year's lectures in exploring the notion of "truth-telling" in politics to establish a number of ethically irreducible conditionsbased on courage and conviction.

In the early twentieth century an apparently obscure philosophical debate took place between F. H. Bradley and Bertrand Russell. The historical outcome was momentous: the demise of the movement known as British Idealism, and its eventual replacement by the various forms of analytic philosophy. Since then, a conception of this debate and its rights and wrongs has become entrenched in English-language philosophy. Stewart Candlish examines afresh the events of this formative period in twentieth-century thought and comes to some surprising conclusions.

Joseph Grange's beautifully written book provides a unique synthesis of two major figures of world philosophy, John Dewey and Confucius, and points the way to a global philosophy based on American and Confucian values. Grange concentrates on the major themes of experience, felt intelligence, and culture to make the connections between these two giants of Western and Eastern thought. He explains why the Chinese called Dewey "A Second Confucius," and deepens our understanding of Confucius's concepts of the way (dao) of human excellence (ren). The important dimensions of American and Chinese cultural philosophy are welded into an argument that calls for the liberation of what is finest in both traditions. The work gives a new appreciation of fundamental issues facing Chinese and American relations and brings the opportunities and dangers of globalization into focus.

"The Philosophy of Symbolic Forms is a milestone in twentieth century philosophy. Promoting a philosophical vision informed by Kant, it incorporates the philosophical advances achieved in the nineteenth century by German Idealism and Neo-Kantianism, whilst acknowledging the contributions made by his contemporary phenomenologists. It also encompasses empirical and historical research on culture and the most contemporary work on myth, linguistics and psychopathology. As such, it ranks in philosophical importance along with other major works of the twentieth century, such as Edmund Husserl's Logical Investigations, Martin Heidegger's Being and Time, and Ludwig Wittgenstein's Tractatus Logico-Philosophicus. In the first volume, Cassirer explores the symbolic form of language. Already recognized by thinkers in the tradition of German Idealism, such as Wilhelm von Humboldt, language is the primary medium by which we interact with others and form a common world. As Cassirer emphasizes in the famous Davos Debate with Heidegger, 'there is one objective human world, in which a bridge is built from individual to individual. That I find in the primal phenomenon of language.' The famous trias Cassirer discerns in the functioning of language - the functions of expression (Ausdruck), presentation (Darstellung), and signification (Bedeutung) - has become paradigmatic for accounts of language, philosophical, linguistic, and anthropological alike." Sebastian Luft, Professor of Philosophy, Marquette University, USA. This new translation makes Cassirer's seminal work available to a new generation of scholars. Each volume includes a translator's introduction by Steve G. Lofts, a foreword by Peter E. Gordon, a glossary of key terms, and an index.

"The Philosophy of Symbolic Forms is one of the landmarks of twentieth century philosophy. Drawing from the influential work of Wilhelm Dilthey, it transformed neo-Kantianism into a new robust philosophy of culture. The second volume, on Mythical Thinking, analyzes the fundamental layers of perception and expression as well as the articulations with religion and the dialectic with other forms, essentially language and art. The intellectual breadth of the volume is remarkable. It initiated the debate with Martin Heidegger and prompted a long-lasting meditation by Hans Blumenberg. We are only beginning to recognize its importance for our understanding of the power of images in the construction of aesthetics, the self, and the socio-political world. It initiated a discussion within French sociology (Emile Durkheim, Marcel Mauss) that ultimately resurfaced in Pierre Bourdieu, while today it is considered as a resourceful path for cultural and critical theory (Drucilla Cornell and Kenneth M. Panfilio). Finally, this volume also offers solid grounds for a political critique of Nazism - specifically: Alfred Rosenberg's Myth of the 20th Century and Adolf Hitler's Mein Kampf - as well as the new emerging totalitarian ideologies." Fabien Capeilleres, Professor of Philosophy, editor of the French edition of Cassirer's Works. This new translation makes Cassirer's seminal work available to a new generation of scholars. Each volume includes a translator's introduction by Steve G. Lofts, a foreword by Peter E. Gordon, a glossary of key terms, and an index.

When I heard the rumor that the findings about the central nervous system obtained with new technology, such as Magnetic Resonance Imaging (MRI) and Positron Emission Tomography (PET), were too subtle to correlate with the crude results of many decades of behavioristic psychology, and that some psychologists were now turning to descriptions of subjective phenomena in William James, Edmund Husserl, and Maurice Merleau-Ponty-and even in Buddhism-I asked myself, "Why not Aron Gurwitsch as well?" After all, my teacher regularly reflected on the types, basic concepts, and methods of psychology, worked with Adhemar Gelb and Kurt Goldstein in the institute investigating brain-injured veterans at Frankfurt in the 1920s, conspicuously employed Gestalt theory to revise central Husserlian doctrines, and taught Merleau-Ponty a thing or two. That the last book from his Nachlass had recently been published and that I had recently written an essay on his theory of 1 psychology no doubt helped crystallize this project for me. What is "cognitive science"? At one point in assembling this volume I polled the participants, asking whether they preferred "the cognitive sciences" or "cognitive science. " Most who answered preferred the latter expression. There is still some vagueness here for me, but I do suspect that cognitive science is 2 another example of what I call a "multidiscipline. " A multidiscipline includes participants who confront a set of issues that is best approached under more than one disciplinary perspective."

In this volume, Baz offers a wide-ranging discussion of Wittgenstein's remarks on aspect-perception, with special focus on Wittgenstein's method. Baz starts out with an interpretation of Wittgenstein's remarks on aspects and continues with attempts to characterize and defend Wittgenstein's approach to the understanding and dissolution of philosophical difficulties. Baz ends with attempts to articulate-under the inspiration of Merleau-Ponty's phenomenology-certain dissatisfactions, both with Wittgenstein's remarks on aspect perception, and with his philosophical approach more generally. On the way, Baz explores connections between Wittgenstein's remarks on aspects and Kant's aesthetics. He examines ways in which the remarks on aspects may be brought to bear on contemporary philosophical work on perception. He discusses some of the implications of Wittgenstein's work on aspect perception for issues in moral philosophy and the philosophy of action.

The editor, Iso Kern, of the three volumes on intersubjectivity in Husserliana XIII-XV, observes that in his "Nachlass" Husserl probably refers to no other lecture so often as this one, i.e., "The Basic Problems of Phenomenology (1910-1911)." Husserl regarded this work (along with the 1907 "Five Lectures") as basic for his theory of the phenomenological reduction. He regarded these lectures as equally fundamental for the theory of empathy and intersubjectivity, for his theory of the life-world, and for his planned "great systematic work." It contrasts favorably with several later "introductions" because, although quite brief, it has a larger scope than they do and conveys in a relatively elementary way to the students the sense of fresh new beginnings. Further, with the appendices, it reveals Husserl in a critical dialogue with himself. That the second part of the lectures was never written down, can be accounted for in part, because at that time Husserl was busy writing the 1911 path-breaking essay, which complements these lectures, "Philosophy as a Rigorous Science."

Kant's omnipresence in contemporary cosmopolitan discourses contrasts with the fact that little is known about the historical origins and the systematic status of his cosmopolitan theory. This study argues that Kant's cosmopolitanism should be understood as embedded and dynamic. Inspired by Rousseau, Kant developed a form of cosmopolitanism rooted in a modified form of republican patriotism. In contrast to static forms of cosmopolitanism, Kant conceived the tensions between embedded, local attachments and cosmopolitan obligations in dynamic terms. He posited duties to develop a cosmopolitan disposition (Gesinnung), to establish common laws or cosmopolitan institutions, and to found and promote legal, moral, and religious communities which reform themselves in a way that they can pass the test of cosmopolitan universality. This is the cornerstone of Kant's cosmopolitanism, and the key concept is the vocation (Bestimmung) of the individual as well as of the human species. Since realizing or at least approaching this vocation is a long-term, arduous, and slow process, Kant turns to the pedagogical implications of this cosmopolitan project and spells them out in his later writings. This book uncovers Kant's hidden theory of cosmopolitan education within the framework of his overall practical philosophy.

To what extent can we doubt certainties? How are certainties expressed in words? Which language games convey certainty? To answer these questions we have to recall the method Wittgenstein used in his investigations. When we look at language games and forms of life as inseparable phenomena, do forms of life then provide any certainty? On the other hand, do we automatically relapse into relativism once we doubt certainties? Which formal structures underlie certainty and doubt? The book is intended to answer these questions.