In On the Soul 3.1-8, Aristotle first discusses the functions common to all five senses, such as self-awareness, and then moves on to Imagination and Intellect. This commentary on Aristotle's text has traditionally been ascribed to Philoponus, but William Charlton argues here that it should be ascribed to a later commentator, Stephanus. (The quotation marks used around his name indicate this disputed authorship.) 'Philoponus' reports the postulation of a special faculty for self-awareness, intended to preserve the unity of the person. He disagrees with 'Simplicius', the author of another commentary on On the Soul (also available in this series), by insisting that Imagination can apprehend things as true or false, and he disagrees with Aristotle by saying that we are not always free to imagine them otherwise than as they are. On Aristotle's Active Intellect. 'Philoponus' surveys different interpretations, but ascribes to Plutarch of Athens, and rejects, the view adopted by the real Philoponus in his commentary on Aristotle's On Intellect that we have innate intellectual knowledge from a previous existence. Instead he takes the view that the Active Intellect enables us to form concepts by abstraction through serving as a model of something already separate from matter. Our commentator further disagrees with the real Philoponus by denying the Idealistic view that Platonic forms are intellects. Charlton sees 'Philoponus' as the excellent teacher and expositor that Stephanus was said to be.

The first single-volume anthology of Brecht's writings on both art and politics This volume contains new translations to extend our image of one of the twentieth century's most entertaining and thought provoking writers on culture, aesthetics and politics. Here are a cross-section of Brecht's wide-ranging thoughts which offer us an extraordinary window onto the concerns of a modern world in four decades of economic and political disorder. The book is designed to give wider access to the experience of a dynamic intellect, radically engaged with social, political and cultural processes. Each section begins with a short essay by the editors introducing and summarising Brecht's thought in the relevant year.

The aim of this volume is to open up reflection on the nature of vulnerability, the responsibilities owed to the vulnerable, who bears these responsibilities, and how they are best fulfilled. In canvassing responses to these questions, the contributors engage with a range of ethical traditions and with issues in contemporary political philosophy and bioethics. Some essays in the volume explore the connections between vulnerability, autonomy, dignity, and justice. Other essays engage with a feminist ethics of care to articulate the relationship between vulnerability, dependence, and care. These theoretical approaches are complemented by detailed examination of vulnerability in specific contexts, including disability; responsibilities to children; intergenerational justice; and care of the elderly. The essays thus address fundamental questions concerning our moral duties to each other as individuals and as citizens. Contributing significantly to the development of an ethics of vulnerability, this volume opens up promising avenues for future research in feminist philosophy, moral and political philosophy, and bioethics.

The diversity of Nietzsche's books, and the sheer range of his philosophical interests, have posed daunting challenges to his interpreters. This Oxford Handbook addresses this multiplicity by devoting each of its 32 essays to a focused topic, picked out by the book's systematic plan. The aim is to treat each topic at the best current level of philosophical scholarship on Nietzsche. The first group of papers treat selected biographical issues: his family relations, his relations to women, and his ill health and eventual insanity. In Part 2 the papers treat Nietzsche in historical context: his relations back to other philosophers-the Greeks, Kant, and Schopenhauer-and to the cultural movement of Romanticism, as well as his own later influence in an unlikely place, on analytic philosophy. The papers in Part 3 treat a variety of Nietzsche's works, from early to late and in styles ranging from the 'aphoristic' The Gay Science and Beyond Good and Evil through the poetic-mythic Thus Spoke Zarathustra to the florid autobiography Ecce Homo. This focus on individual works, their internal unity, and the way issues are handled within them, is an important complement to the final three groups of papers, which divide up Nietzsche's philosophical thought topically. The papers in Part 4 treat issues in Nietzsche's value theory, ranging from his metaethical views as to what values are, to his own values of freedom and the overman, to his insistence on 'order of rank', and his social-political views. The fifth group of papers treat Nietzsche's epistemology and metaphysics, including such well-known ideas as his perspectivism, his INSERT: Included in Starkmann 40% promotion, September-October 2014 being, and his thought of eternal recurrence. Finally, Part 6 treats another famous idea-the will to power-as well as two linked ideas that he uses will to power to explain, the drives, and life. This Handbook will be a key resource for all scholars and advanced students who work on Nietzsche.

A venerable tradition in the metaphysics of science commends ontological reduction: the practice of analysis of theoretical entities into further and further proper parts, with the understanding that the original entity is nothing but the sum of these. This tradition implicitly subscribes to the principle that all the real action of the universe (also referred to as its "causation") happens at the smallest scales-at the scale of microphysics. A vast majority of metaphysicians and philosophers of science, covering a wide swath of the spectrum from reductionists to emergentists, defend this principle. It provides one pillar of the most prominent theory of science, to the effect that the sciences are organized in a hierarchy, according to the scales of measurement occupied by the phenomena they study. On this view, the fundamentality of a science is reckoned inversely to its position on that scale. This venerable tradition has been justly and vigorously countered-in physics, most notably: it is countered in quantum theory, in theories of radiation and superconduction, and most spectacularly in renormalization theories of the structure of matter. But these counters-and the profound revisions they prompt-lie just below the philosophical radar. This book illuminates these counters to the tradition principle, in order to assemble them in support of a vaster (and at its core Aristotelian) philosophical vision of sciences that are not organized within a hierarchy. In so doing, the book articulates the principle that the universe is active at absolutely all scales of measurement. This vision, as the book shows, is warranted by philosophical treatment of cardinal issues in the philosophy of science: fundamentality, causation, scientific innovation, dependence and independence, and the proprieties of explanation.

One of Aquinas's best known works after the Summa Theologica, Summa Contra Gentiles is a theological synthesis that explains and defends the existence and nature of God without invoking the authority of the Bible. A detailed expository account of and commentary on this famous work, Davies's book aims to help readers think about the value of the Summa Contra Gentiles (SCG) for themselves, relating the contents and teachings found in the SCG to those of other works and other thinkers both theological and philosophical. Following a scholarly account of Aquinas's life and his likely intentions in writing the SCG, the volume works systematically through all four books of the text. It is, therefore, a solid and reflective introduction both to the SCG and to Aquinas more generally. The book is aimed at students of medieval philosophy and theology, and of Aquinas in particular. It will interest teachers of medieval philosophy and theology, though it does not presuppose previous knowledge of Aquinas or of his works. Davies's book is the longest and most detailed account and discussion of the SCG available in English in one volume.

When and why is it right to kill? When and why is it wrong? Torbjoern Tannsjoe examines three theories on the ethics of killing in this book: deontology, a libertarian moral rights theory, and utilitarianism. The implications of each theory are worked out for different kinds of killing: trolley-cases, murder, capital punishment, suicide, assisted death, abortion, killing in war, and the killing of animals. These implications are confronted with our intuitions in relation to them, and our moral intuitions are examined in turn. Only those intuitions that survive an understanding of how we have come to hold them are seen as 'considered' intuitions. The idea is that the theory that can best explain the content of our considered intuitions gains inductive support from them. We must transcend our narrow cultural horizons and avoid certain cognitive mistakes in order to hold considered intuitions. In this volume, suitable for courses in ethics and applied ethics, Tannsjoe argues that in the final analysis utilitarianism can best account for, and explain, our considered intuitions about all these kinds of killing.

"Oxford Studies in Ancient Philosophy" presents 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 essays in this volume focus in particular on Plato, Aristotle and the Stoics.

Philip Pettit has drawn together here a series of interconnected essays on three subjects to which he has made notable contributions. The first part of the book discusses the rule-following character of thought. The second considers how choice can be responsive to different sorts of factors, while still being under the control of thought and the reasons that thought marshals. The third examines the implications of this view of choice and rationality for the normative regulation of social behaviour.

Despite its place in the humanities, the career prospects and numbers of women in philosophy much more closely resemble those found in the sciences and engineering. This book collects a series of critical essays by female philosophers pursuing the question of why philosophy continues to be inhospitable to women and what can be done to change it. By examining the social and institutional conditions of contemporary academic philosophy in the Anglophone world as well as its methods, culture, and characteristic commitments, the volume provides a case study in interpretation of one academic discipline in which women's progress seems to have stalled since initial gains made in the 1980s. Some contributors make use of concepts developed in other contexts to explain women's under-representation, including the effects of unconscious biases, stereotype threat, and micro-inequities. Other chapters draw on the resources of feminist philosophy to challenge everyday understandings of time, communication, authority and merit, as these shape effective but often unrecognized forms of discrimination and exclusion. Often it is assumed that women need to change to fit existing institutions. This book instead offers concrete reflections on the way in which philosophy needs to change, in order to accommodate and benefit from the important contribution women's full participation makes to the discipline.

Kafka's novel The Trial, written from 1914 to 1915 and published in 1925, is a multi-faceted, notoriously difficult manifestation of European literary modernism, and one of the most emblematic books of the 20th Century. It tells the story of Josef K., a man accused of a crime he has no recollection of committing and whose nature is never revealed to him. The novel is often interpreted theologically as an expression of radical nihilism and a world abandoned by God. It is also read as a parable of the cold, inhumane rationality of modern bureaucratization. Like many other novels of this turbulent period, it offers a tragic quest-narrative in which the hero searches for truth and clarity (whether about himself, or the anonymous system he is facing), only to fall into greater and greater confusion. This collection of nine new essays and an editor's introduction brings together Kafka experts, intellectual historians, literary scholars, and philosophers in order to explore the novel's philosophical and theological significance. Authors pursue the novel's central concerns of justice, law, resistance, ethics, alienation, and subjectivity. Few novels display human uncertainty and skepticism in the face of rapid modernization, or the metaphysical as it intersects with the most mundane aspects of everyday life, more insistently than The Trial. Ultimately, the essays in this collection focus on how Kafka's text is in fact philosophical in the ways in which it achieves its literary aims. Rather than considering ideas as externally related to the text, the text is considered philosophical at the very level of literary form and technique.

The Oxford Handbook of German Philosophy in the Nineteenth Century is the first collective critical study of this important period in intellectual history. The volume is divided into four parts. The first part explores individual philosophers, including Fichte, Hegel, Schopenhauer, Marx, and Nietzsche, amongst other great thinkers of the period. The second addresses key philosophical movements: Idealism, Romanticism, Neo-Kantianism, and Existentialism. The essays in the third part engage with different areas of philosophy that received particular attention at this time, including philosophy of nature, philosophy of mind, philosophy of language, philosophy of history, and hermeneutics. Finally, the contributors turn to discuss central philosophical topics, from skepticism to mat-erialism, from dialectics to ideas of historical and cultural Otherness, and from the reception of antiquity to atheism. Written by a team of leading experts, this Handbook will be an essential resource for anyone working in the area and will lead the direction of future research.

In Frege's Conception of Logic Patricia A. Blanchette explores the relationship between Gottlob Frege's understanding of conceptual analysis and his understanding of logic. She argues that the fruitfulness of Frege's conception of logic, and the illuminating differences between that conception and those more modern views that have largely supplanted it, are best understood against the backdrop of a clear account of the role of conceptual analysis in logical investigation. The first part of the book locates the role of conceptual analysis in Frege's logicist project. Blanchette argues that despite a number of difficulties, Frege's use of analysis in the service of logicism is a powerful and coherent tool. As a result of coming to grips with his use of that tool, we can see that there is, despite appearances, no conflict between Frege's intention to demonstrate the grounds of ordinary arithmetic and the fact that the numerals of his derived sentences fail to co-refer with ordinary numerals. In the second part of the book, Blanchette explores the resulting conception of logic itself, and some of the straightforward ways in which Frege's conception differs from its now-familiar descendants. In particular, Blanchette argues that consistency, as Frege understands it, differs significantly from the kind of consistency demonstrable via the construction of models. To appreciate this difference is to appreciate the extent to which Frege was right in his debate with Hilbert over consistency- and independence-proofs in geometry. For similar reasons, modern results such as the completeness of formal systems and the categoricity of theories do not have for Frege the same importance they are commonly taken to have by his post-Tarskian descendants. These differences, together with the coherence of Frege's position, provide reason for caution with respect to the appeal to formal systems and their properties in the treatment of fundamental logical properties and relations.

How to raise children to be moral, responsible, and productive citizens is one of the most debated issues in society today. In this elegantly written and passionate book, Vigen Guroian argues that our most beloved fairy tales and classic and contemporary fantasy stories written for children have enormous power to awaken the moral imagination.

Modern states claim rights of jurisdiction and control over particular geographical areas and their associated natural resources. Boundaries of Authority explores the possible moral bases for such territorial claims by states, in the process arguing that many of these territorial claims in fact lack any moral justification. The book maintains throughout that the requirement of states' justified authority over persons has normative priority over, and as a result severely restricts, the kinds of territorial rights that states can justifiably claim, and it argues that the mere effective administration of justice within a geographical area is insufficient to ground moral authority over residents of that area. The book argues that only a theory of territorial rights that takes seriously the morality of the actual history of states' acquisitions of power over land and the land's residents can adequately explain the nature and extent of states' moral rights over particular territories. Part I of the book examines the interconnections between states' claimed rights of authority over particular sets of subject persons and states' claimed authority to control particular territories. It contains an extended critique of the dominant "Kantian functionalist " approach to such issues. Part II organizes, explains, and criticizes the full range of extant theories of states' territorial rights, arguing that a little-appreciated Lockean approach to territorial rights is in fact far better able to meet the principal desiderata for such theories. Where the first two parts of the book concern primarily states' claims to jurisdiction over territories, Part III of the book looks closely at the more property-like territorial rights that states claim - in particular, their claimed rights to control over the natural resources on and beneath their territories and their claimed rights to control and restrict movement across (including immigration over) their territorial borders.

The thirteen essays by Allen Buchanan collected here are arranged in such a way as to make evident their thematic interconnections: the important and hitherto unappreciated relationships among the nature and grounding of human rights, the legitimacy of international institutions, and the justification for using military force across borders. Each of these three topics has spawned a significant literature, but unfortunately has been treated in isolation. In this volume Buchanan makes the case for a holistic, systematic approach, and in so doing constitutes a major contribution at the intersection of International Political Philosophy and International Legal Theory.
A major theme of Buchanan's book is the need to combine the philosopher's normative analysis with the political scientist's focus on institutions. Instead of thinking first about norms and then about institutions, if at all, only as mechanisms for implementing norms, it is necessary to consider alternative "packages" consisting of norms and institutions. Whether a particular norm is acceptable can depend upon the institutional context in which it is supposed to be instantiated, and whether a particular institutional arrangement is acceptable can depend on whether it realizes norms of legitimacy or of justice, or at least has a tendency to foster the conditions under which such norms can be realized. In order to evaluate institutions it is necessary not only to consider how well they implement norms that are now considered valid but also their capacity for fostering the epistemic conditions under which norms can be contested, revised, and improved.

For centuries it has been assumed that democracy must refer to the empowerment of the People's voice. In this pioneering book, Jeffrey Edward Green makes the case for considering the People as an ocular entity rather than a vocal one. Green argues that it is both possible and desirable to understand democracy in terms of what the People gets to see instead of the traditional focus on what it gets to say. The Eyes of the People examines democracy from the perspective of everyday citizens in their everyday lives. While it is customary to understand the citizen as a decision-maker, in fact most citizens rarely engage in decision-making and do not even have clear views on most political issues. The ordinary citizen is not a decision-maker but a spectator who watches and listens to the select few empowered to decide. Grounded on this everyday phenomenon of spectatorship, The Eyes of the People constructs a democratic theory applicable to the way democracy is actually experienced by most people most of the time. In approaching democracy from the perspective of the People's eyes, Green rediscovers and rehabilitates a forgotten "plebiscitarian" alternative within the history of democratic thought. Building off the contributions of a wide range of thinkers-including Aristotle, Shakespeare, Benjamin Constant, Max Weber, Joseph Schumpeter, and many others-Green outlines a novel democratic paradigm centered on empowering the People's gaze through forcing politicians to appear in public under conditions they do not fully control. The Eyes of the People is at once a sweeping overview of the state of democratic theory and a call to rethink the meaning of democracy within the sociological and technological conditions of the twenty-first century. In addition to political scientists and students of democracy, the book likely will be of interest to political journalists, theorists of visual culture, and anyone in search of political principles that acknowledge, rather than repress, the pathologies of political life in contemporary mass society.

Could low-level exposure to polluting chemicals be analogous to exercise-a beneficial source of stress that strengthens the body? Some scientists studying the phenomenon of hormesis (beneficial or stimulatory effects caused by low-dose exposure to toxic substances) claim that that this may be the case. Is A Little Pollution Good For You? critically examines the current evidence for hormesis. In the process, it highlights the range of methodological and interpretive judgments involved in environmental research: choices about what questions to ask and how to study them, decisions about how to categorize and describe new information, judgments about how to interpret and evaluate ambiguous evidence, and questions about how to formulate public policy in response to debated scientific findings. The book also uncovers the ways that interest groups with deep pockets attempt to influence these scientific judgments for their benefit. Several chapters suggest ways to counter these influences and incorporate a broader array of societal values in environmental research: (1) moving beyond conflict-of-interest policies to develop new ways of safeguarding academic research from potential biases; (2) creating deliberative forums in which multiple stakeholders can discuss the judgments involved in policy-relevant research; and (3) developing ethical guidelines that can assist scientific experts in disseminating debated and controversial phenomena to the public. Kevin C. Elliott illustrates these strategies in the hormesis case, as well as in two additional case studies involving contemporary environmental research: endocrine disruption and multiple chemical sensitivity. This book should be of interest to a wide variety of readers, including scientists, philosophers, policy makers, environmental ethicists and activists, research ethicists, industry leaders, and concerned citizens. "This is a timely, well-researched and compelling book .Elliott admirably combines insights and strategies from philosophy of science with those of applied ethics to carefully analyze contemporary science and science policy around pollutants and human health. There is a growing interest in the philosophy of science community in bringing the work of philosophers to bear on contemporary social issues. This book stands out as a model for how to do just that." - Sandra D. Mitchell, Philosophy, University of Pittsburgh Is A Little Pollution Good For You? is a wonderfully clear and insightful book dealing with the interplay between social values and economic and political interests in scientific research. He articulates an account of how societal values should and should not enter into science and illustrates his views with an extended discussion of research on hormesis-the hypothesis that chemicals that are toxic at high doses may be benign or even beneficial at low doses. The chemical industry has a strong financial interest in promoting scientific acceptance of hormesis, as this could convince regulatory agencies to loosen up restrictions on allowable exposures to pesticides and other chemicals. Elliott argues that because scientists have an obligation to minimize the harmful effects of their research, they must be mindful of the social context of their work and how it may be interpreted and applied by private companies or interest groups, to the potential detriment of public and environmental health. Elliott's book is a must read for researchers, scholars, and students who are interested in the relationship between science, industry, and society." - David B. Resnik, National Institute of Environmental Health Sciences, National Institutes of Health, author of Playing Politics With Science: Balancing Scientific Independence And Government

Plato's "Phaedo", Hegel's "Phenomenology of Spirit" and Heidegger's "Being and Time" are three of the most profound meditations on variations of the ideas that to practice philosophy is to practice how to die. This study traces how these variations are connected with each other and with the reflections of this idea to be found in the works of other ancient and modern philosophers - including Neitzsche, Husserl, Sartre, Merleau-Ponty and levinas. The book also shows how this philosophical thanatology motivates or is motivated by experiences documented in psychoanalysis and in the anthropology of Western and Oriental religions and myths.

Embodiment-defined as having, being in, or being associated with a body-is a feature of the existence of many entities, perhaps even of all entities. Why entities should find themselves in this condition is the central concern of the present volume. The problem includes, but also goes beyond, the philosophical problem of body: that is, what the essence of a body is, and how, if at all, it differs from matter. On some understandings there may exist bodies, such as stones or asteroids, that are not the bodies of any particular subjects. To speak of embodiment by contrast is always to speak of a subject that variously inhabits, or captains, or is coextensive with, or even is imprisoned within, a body. The subject may in the end be identical to, or an emergent product of, the body. That is, a materialist account of embodied subjects may be the correct one. But insofar as there is a philosophical problem of embodiment, the identity of the embodied subject with the body stands in need of an argument and cannot simply be assumed. The reasons, nature, and consequences of the embodiment of subjects as conceived in the long history of philosophy in Europe as well as in the broader Mediterranean region and in South and East Asia, with forays into religion, art, medicine, and other domains of culture, form the focus of these essays. More precisely, the contributors to this volume shine light on a number of questions that have driven reflection on embodiment throughout the history of philosophy. What is the historical and conceptual relationship between the idea of embodiment and the idea of subjecthood? Am I who I am principally in virtue of the fact that I have the body I have? Relatedly, what is the relationship of embodiment to being and to individuality? Is embodiment a necessary condition of being? Of being an individual? What are the theological dimensions of embodiment? To what extent has the concept of embodiment been deployed in the history of philosophy to contrast the created world with the state of existence enjoyed by God? What are the normative dimensions of theories of embodiment? To what extent is the problem of embodiment a distinctly western preoccupation? Is it the result of a particular local and contingent history, or does it impose itself as a universal problem, wherever and whenever human beings begin to reflect on the conditions of their existence? Ultimately, to what extent can natural science help us to resolve philosophical questions about embodiment, many of which are vastly older than the particular scientific research programs we now believe to hold the greatest promise for revealing to us the bodily basis, or the ultimate physical causes, of who we really are?

This is the first of two volumes of the only English edition of Hegel's Aesthetics, the work in which he gives full expression to his seminal theory of art. The substantial Introduction is his best exposition of his general philosophy of art. In Part I he considers the general nature of art as a spiritual experience, distinguishes the beauty of art and the beauty of nature, and examines artistic genius and originality. Part II surveys the history of art from the ancient world through to the end of the eighteenth century, probing the meaning and significance of major works. Part III (in the second volume) deals individually with architecture, sculpture, painting, music, and literature; a rich array of examples makes vivid his exposition of his theory.

According to Taoist philosophy, every body—not to mention everything in the cosmos—possesses quantities of the five elements: Fire, Earth, Metal, Water, and Wood. Each element has an emotional component (water, for example, is associated with fear), a meridian in the body that can be worked on through somatic exercises like massage, and a moral imperative. Camellia Lee, an energy worker with a family lineage of healing going back generations to Taiwan, explains elements of Taoist philosophy, traditional Chinese medicine, and other related studies through the lens of the Five Elements in an easy-to-understand and enjoyable way. This is a Five-Element plan—with plenty of exercises for introspection, healing, and enlightenment—that anyone can commit to in order to restore order to their bodies, minds, and spirits.