The Spirit of Laws is one of the most influential books of all time. This masterpiece of political philosophy was widely read throughout Europe, attracted an especially enthusiastic readership in England, and had a profound effect on the framers of the American Constitution. Montesquieu (1689-1755), already famous and controversial through his Persian Letters, a work of his youth in which he humorously satirized the foibles of French society, turned in his later years to this serious treatise on the nature of law. But though the subject itself was profound, this gravitas did not inhibit the famous Montesquieu wit. Master of the pithy bon mot, he managed to survey a great deal of political and philosophical territory while keeping his readers charmed with memorable and artfully turned phrases. "Liberty," he says, "consists in the ability to do what one ought to desire and in not being forced to do what one ought not to desire." Concerning the unpopularity of the English in France, he says it is due to their arrogance, which is such that even in peace "they seem to negotiate with none but enemies."
The scope of this masterful work is truly prodigious. Montesquieu explores the essentials of good government; compares and contrasts despotism, monarchy, and democracy; and discusses the factors that lead to corruption of governments. Among the many other topics considered are education of the citizenry, crime and punishment, abuse of power and of liberty, individual rights, taxation, slavery, the role of women, the influence of climate on the temper of a people and their form of government, commerce, religion, and a host of additional subjects.

The Spirit of Laws is essential and genuinely enjoyable reading for anyone interested in the development of democracy.

While it is generally accepted that animal welfare matters morally, it is less clear how to morally evaluate the ending of an animal's life. It seems to matter for the animal whether it experiences pain or pleasure, or enjoyment or suffering. But does it also matter for the animal whether it lives or dies? Is a longer life better for an animal than a shorter life? If so, under what conditions is this so, and why is this the case? Is it better for an animal to live rather than never to be born at all? The Ethics of Killing Animals addresses these value-theoretical questions about animal life, death and welfare. It also discusses whether and how answers to these questions are relevant for our moral duties towards animals. Is killing animals ever morally acceptable and, if so, under what conditions? Do animals have moral rights, such as the right to life and should they be accorded legal rights? How should our moral duties towards animals inform our individual behavior and policy-making? This volume presents a collection of contributions from major thinkers in ethics and animal welfare, with a special focus on the moral evaluation of killing animals.

This collection of essays by liberal and feminist philosophers addresses the question of whether marriage reform ought to stop with same-sex marriage. Some philosophers have recently argued that marriage is illiberal and should be abolished or radically reformed to include groups and non-romantic friendships. In response, Simon May argues that marriage law can be justified without an illiberal appeal to an ideal relationship type, and Ralph Wedgwood argues that the liberal values which justify same-sex marriage do not justify further extension. Other authors argue for new legal forms for intimate relationships. Marriage abolitionist Clare Chambers argues that piecemeal directives rather than relationship contracts should replace marriage, and Samantha Brennan and Bill Cameron argue for separating marriage and parenting, with parenting rather than marriage becoming, legally and socially, the foundation of the family. Elizabeth Brake argues for a non-hierarchical friendship model for marriage. Peter de Marneffe argues that polygamy should be decriminalized, but that the liberal state need not recognize it, while Laurie Shrage argues that polygamy could be legally structured to protect privacy and equality. Dan Nolan argues for temporary marriage as a legal option, while Anca Gheaus argues that marital commitments are problematic instruments for securing the good of romantic and sexual love. Taken together, these essays challenge contemporary understandings of marriage and the state's role in it.

Oxford Studies in Ancient Philosophy is a volume of original articles on all aspects of ancient philosophy. The articles may be of substantial length, and include critical notices of major books. OSAP is now published twice yearly, in both hardback and paperback.
"The serial Oxford Studies in Ancient Philosophy (OSAP) is fairly regarded as the leading venue for publication in ancient philosophy. It is where one looks to find the state-of-the-art. That the serial, which presents itself more as an anthology than as a journal, has traditionally allowed space for lengthier studies, has tended only to add to its prestige; it is as if OSAP thus declares that, since it allows as much space as the merits of the subject require, it can be more entirely devoted to the best and most serious scholarship."--Michael Pakaluk, Bryn Mawr Classical Review

In this landmark new book, Iain McGilchrist addresses some of the oldest and hardest questions humanity faces – ones that, however, have a practical urgency for all of us today. Who are we? What is the world? How can we understand consciousness, matter, space and time? Is the cosmos without purpose or value? Can we really neglect the sacred and divine?

In doing so, he argues that we have become enslaved to an account of things dominated by the brain’s left hemisphere, one that blinds us to an awe-inspiring reality that is all around us, had we but eyes to see it. He suggests that in order to understand ourselves and the world we need science and intuition, reason and imagination, not just one or two; that they are in any case far from being in conflict; and that the brain’s right hemisphere plays the most important part in each. And he shows us how to recognise the ‘signature’ of the left hemisphere in our thinking, so as to avoid making decisions that bring disaster in their wake.

Following the paths of cutting-edge neurology, philosophy and physics, he reveals how each leads us to a similar vision of the world, one that is both profound and beautiful – and happens to be in line with the deepest traditions of human wisdom. It is a vision that returns the world to life, and us to a better way of living in it: one we must embrace if we are to survive.

Meaning (significance) and nature are this book's principal topics. They seem an odd couple, like raisins and numbers, though they elide when meanings of a global sort-ideologies and religions, for example-promote ontologies that subordinate nature. Setting one against the other makes reality contentious. It signifies workmates and a coal face to miners, gluons to physicists, prayer and redemption to priests. Are there many realities, or many perspectives on one? The answer I prefer is the comprehensive naturalism anticipated by Aristotle and Spinoza: "natura naturans, natura naturata." Nature naturing is an array of mutually conditioning material processes in spacetime. Each structure or event-storm clouds forming, nature natured-is self-differentiating, self-stabilizing, and sometimes self-disassembling; each alters or transforms a pre-existing state of affairs. This surmise anticipated discoveries and analyses to which neither thinker had access, though physics and biology confirm their hypothesis beyond reasonable doubt. Hence the question this book considers: Is reality divided:nature vrs. lived experience? Or is experience, with all its meanings and values, the complex expression of natural processes?