Although Kierkegaard's reception was initially more or less limited to Scandinavia, it has for a long time now been a highly international affair. As his writings were translated into different languages his reputation spread, and he became read more and more by people increasingly distant from his native Denmark. While in Scandinavia, the attack on the Church in the last years of his life became something of a cause celebre, later, many different aspects of his work became the object of serious scholarly investigation well beyond the original northern borders. As his reputation grew, he was co-opted by a number of different philosophical and religious movements in different contexts throughout the world. The three tomes of this volume attempt to record the history of this reception according to national and linguistic categories. Tome II covers the reception of Kierkegaard in Southern, Central and Eastern Europe. The first set of articles, under the rubric 'Southern Europe', covers Portugal, Spain and Italy. A number of common features were shared in these countries' reception of Kierkegaard, including a Catholic cultural context and a debt to the French reception. The next rubric covers the rather heterogeneous group of countries designated here as 'Central Europe': Hungary, the Czech Republic, Slovakia and Poland. These countries are loosely bound in a cultural sense by their former affiliation with the Habsburg Empire and in a religious sense by their shared Catholicism. Finally, the Orthodox countries of 'Eastern Europe' are represented with articles on Russia, Bulgaria, Serbia and Montenegro, Macedonia and Romania.

Religions have always been associated with particular forms of knowledge, often knowledge accorded special significance and sometimes knowledge at odds with prevailing understandings of truth and authority in wider society. New religious movements emerge on the basis of reformulated, often controversial, understandings of how the world works and where ultimate meaning can be found. Governments have risen and fallen on the basis of such differences and global conflict has raged around competing claims about the origins and content of religious truth. Such concerns give rise to recurrent questions, faced by academics, governments and the general public. How do we treat statements made by religious groups and on what basis are they made? What authorities lie behind religious claims to truth? How can competing claims about knowledge be resolved? Are there instances when it is appropriate to police religious knowledge claims or restrict their public expression? This book addresses the relationship between religion and knowledge from a sociological perspective, taking both religion and knowledge as phenomena located within ever changing social contexts. It builds on historical foundations, but offers a distinctive focus on the changing status of religious phenomena at the turn of the twenty-first century. Including critical engagement with live debates about intelligent design and the 'new atheism', this collection of essays brings recent research on religious movements into conversation with debates about socialisation, reflexivity and the changing capacity of social institutions to shape human identities. Contributors examine religion as an institutional context for the production of knowledge, as a form of knowledge to be transmitted or conveyed and as a social field in which controversies about knowledge emerge.

The close relationship between religion, medicine and natural philosophy in the post-Reformation period has been documented and explored in a body of research since the 1990s; however, the direct and continued impact of Melanchthonian natural philosophy within the individual Lutheran principalities of northern Europe in general and Scandinavia in particular still has to be fully investigated and understood. This volume provides insight into how and why medicine and natural philosophy in a 'liberal' and Melanchthonian form could continue to blossom in Scandinavia despite a growing Lutheran uniformity promoted by the State. Inspired by research emanating from the Cambridge Unit for the History of Medicine, here a number of young scholars such as Adam Mosley, Morten Fink-Jensen, Signe Nipper Nielsen and Martin Kjellgren are joined with more established scholars such as Andrew Cunningham, Jens Glebe-Moller, Terhi Kiiskinen and Ole Peter Grell to create a volume which deals with not only the major issues but also the leading personalities of the period.

The first volume to explore comprehensively the intersection of feminism, politics, and philosophy, Women in Political Theory sheds light on the contributions of women philosophers and theorists to contemporary political thought. With close attention to the work of five central thinkers-Sarah Grimke, Anna Julia Cooper, Jane Addams, Rosa Luxemburg and Hannah Arendt-this book not only offers sustained analyses of the thought of these leading figures, but also examines their relationship with established political theorists of the past, such as Locke, Machiavelli, and the ancients. Demonstrating that each of the figures covered was indeed a political theorist of her time, whilst highlighting the strength of her thought and the reasons for which it has not been accorded the attention that it merits, Women in Political Theory offers a fascinating overview of the political thought of five theorists whose work is central to an understanding of modern thought. As such, it will be of interest to scholars and students of sociology, philosophy, political and social theory, feminist thought, and gender studies.

Bringing to bear his expertise in the early modern emblem tradition, William E. Engel traces a series of self-reflective organizational schemes associated with baroque artifice in the work of Herman Melville and Edgar Allan Poe. While other scholars have remarked on the influence of seventeenth-century literature on Melville and Poe, this is the first book to explore how their close readings of early modern texts influenced their decisions about compositional practice, especially as it relates to public performance and the exigencies of publication. Engel's discussion of the narrative structure and emblematic aspects of Melville's Piazza Tales and Poe's "The Raven" serve as case studies that demonstrate the authors' debt to the past. Focusing principally on the overlapping rhetorical and iconic assumptions of the Art of Memory and its relation to chiasmus, Engel avoids engaging in a simple account of what these authors read and incorporated into their own writings. Instead, through an examination of their predisposition toward an earlier model of pattern recognition, he offers fresh insight into the writers' understandings of mourning and loss, their use of allegory, and what they gained from their use of pseudonyms.

The connections between death, contemplation and the contemplative life have been a recurrent theme in the canons of both western and eastern philosophical thought. This book examines the classical sources of this philosophical literature, in particular Plato's Phaedo and the Katha Upanishad and then proceeds to a sustained analysis and critical assessment of the sources and standpoints of a single thinker, Arthur Schopenhauer, whose work comprehensively pursues this problem. Going beyond the well examined western influences on Schopenhauer, Singh offers an in-depth account of Schopenhauer's references to eastern thought and a comprehensive examination of his eastern sources, particularly Vedanta and Buddhism. The book traces the pivotal issue of death through the whole range of Schopenhauer's writings uncovering the deeper connotations of his crucial notion of the will-to-live.

The Fiction of History sets out a number of themes in the relationship between history and fiction, emphasising the tensions and dilemmas created in this relationship and examining how various writers have dealt with these. In the first part, two chapters discuss the philosophy behind the connection between fiction and history, whether history is fiction, and the distinction between the past and history. Part two goes on to discuss the relationship between history and literature using case studies such as Virginia Woolf and Charles Dickens. Part three looks at television and film (as well as other media) through case studies such as the film Welcome to Sarajevo and Soviet and Australian films. Part four considers a particular theme that has prominence in both history and literature, postcolonial studies, focusing on the issues of fictions of nationhood and civilization and the historical novel in postcolonial contexts. Finally, the fifth section comprises two interviews with novelists Penelope Lively and Adam Thorpe and discusses the ways in which their works explore the nature of history itself.

Examining the political theory of anarchism from a philosophical and historical perspective, Paul McLaughlin relates anarchism to the fundamental ethical and political problem of authority. The book pays particular attention to the authority of the state and the anarchist rejection of all traditional claims made for the legitimacy of state authority, the author both explaining and defending the central tenets of the anarchist critique of the state. The founding works of anarchist thought, by Godwin, Proudhon and Stirner, are explored and anarchism is examined in its historical context, including the influence of such events as the Enlightenment and the French Revolution on anarchist thought. Finally, the major theoretical developments of anarchism from the late-nineteenth century to the present are summarized and evaluated. This book is both a highly readable account of the development of anarchist thinking and a lucid and well-reasoned defence of the anarchist philosophy.

Engaging with the work of Nobel Prize-winning poet Odysseus Elytis within the framework of international modernism, Marinos Pourgouris places the poet's work in the context of other modernist and surrealist writers in Europe. At the same time, Pourgouris puts forward a redefinition of European Modernism that makes the Mediterranean, and Greece in particular, the discursive contact zone and incorporates neglected elements such as national identity and geography. Beginning with an examination of Greek Modernism, Pourgouris's study places Elytis in conversation with Albert Camus; analyzes the influence of Charles Baudelaire, Gaston Bachelard, and Sigmund Freud on Elytis's theory of analogies; traces the symbol of the sun in Elytis's poetry by way of the philosophies of Heraclitus and Plotinus; examines the influence of Le Corbusier on Elytis's theory of architectural poetics; and takes up the subject of Elytis's application of his theory of Solar Metaphysics to poetic form in the context of works by Freud, C. G. Jung, and Michel Foucault. Informed by extensive research in the United States and Europe, Pourgouris's study makes a compelling contribution to the comparative study of Greek modernism, the Mediterranean, and the work of Odysseus Elytis.

This fresh collection of essays questions how the historical process affects our conception of science, including our understanding of its validity as well as our general conception of knowledge. The essays in this book consider the philosophical labours spanning the work of Descartes, Kant and Hegel, still the philosophical basis of our modern understanding of science, as well as recent selected philosophers and historians of science such as Kuhn and Feyerbend. Themes raised include the philosophical basis for the validity of science, the possibility of ever knowing the independent world as it truly is, and the intelligibility of construing scientific knowledge as a historical. Taken separately and together, these essays provide a sustained analysis of scientific claims to objective standing, the historicity of thought and inquiry. They point toward unfinished philosophical business and the need for a new beginning.

Kevin Killeen addresses one of the most enigmatic of seventeenth century writers, Thomas Browne (1605-1682), whose voracious intellectual pursuits provide an unparalleled insight into how early modern scholarly culture understood the relations between its disciplines. Browne's work encompasses biblical commentary, historiography, natural history, classical philology, artistic propriety and an encyclopaedic coverage of natural philosophy. This book traces the intellectual climate in which such disparate interests could cohere, locating Browne within the cultural and political matrices of his time. While Browne is most frequently remembered for the magnificence of his prose and his temperamental poise, qualities that knit well with the picture of a detached, apolitical figure, this work argues that Browne's significance emerges most fully in the context of contemporary battles over interpretative authority, within the intricately linked fields of biblical exegesis, scientific thought, and politics. Killeen's work centres on a reassessment of the scope and importance of Browne's most elaborate text, Pseudodoxia Epidemica, his vast encyclopaedia of error with its mazy series of investigations and through this explores the multivalent nature of early-modern enquiry.

Are Jane Austen and Charles Darwin the two great English empiricists of the nineteenth century? Peter W. Graham poses this question as he brings these two icons of nineteenth-century British culture into intellectual conversation in his provocative new book. Graham shows that while the one is generally termed a naturalist (Darwin's preferred term for himself) and the other a novelist, these characterizations are at least partially interchangeable, as each author possessed skills that would serve well in either arena. Both Austen and Darwin are naturalists who look with a sharp, cold eye at the concrete particulars of the world around them. Both are in certain senses novelists who weave densely particularized and convincingly grounded narratives that convey their personal observations and perceptions to wide readerships. When taken seriously, the words and works of Austen and Darwin encourage their readers to look closely at the social and natural worlds around them and form opinions based on individual judgment rather than on transmitted opinion. Graham's four interlocked essays begin by situating Austen and Darwin in the English empirical tradition and focusing on the uncanny similarities in the two writers' respective circumstances and preoccupations. Both Austen and Darwin were fascinated by sibling relations. Both were acute observers and analysts of courtship rituals. Both understood constant change as the way of the world, whether the microcosm under consideration is geological, biological, social, or literary. Both grasped the importance of scale in making observations. Both discerned the connection between minute, particular causes and vast, general effects. Employing the trenchant analytical talents associated with his subjects and informed by a wealth of historical and biographical detail and the best of recent work by historians of science, Graham has given us a new entree into Austen's and Darwin's writings.

Kierkegaard has long been known as a philosopher and theologian, but his contributions to psychology, anthropology and sociology have also made an important impact on these fields. In many of the works of his complex authorship, Kierkegaard presents his intriguing and unique vision of the nature and mental life of human beings individually and collectively. The articles featured in the present volume explore the reception of Kierkegaard's thought in the social sciences. Of these fields Kierkegaard is perhaps best known in psychology, where The Concept of Anxiety and The Sickness unto Death have been the two most influential texts. With regard to the field of sociology, social criticism, or social theory, Kierkegaard's Literary Review of Two Ages has also been regarded as offering valuable insights about some important dynamics of modern society..

Drawing on philosophical, neurological and cultural answers to the question of what constitutes a body, this book explores the interaction between mechanistic beliefs about human bodies and the successive technologies that have established and illustrated these beliefs. At the same time, it draws upon newer perspectives on technology and embodied human thought in order to highlight the limitations and inadequacies of such beliefs and suggest alternative perspectives. In so doing, it provides a position from which widely held assumptions about our relationship with technology can be understood and questioned, by both showing how these presuppositions have emerged and developed, and examining the extent to which they are dependent upon our grasp of specific technologies. Illustrated with examples from the Renaissance and Enlightenment periods, as well as the industrial age and the recent eras of informatics, gene science and nanotechnology, Embodiment and Mechanisation highlights the ways in which technological changes have led to shifts in the definition of machine and body, investigating their shared underlying belief that all matter can be reduced to a common substance. From clockwork and cadavers to engines and energy, this volume reveals our long-standing fascination with and enduring commitment to the idea that bodies are machines and that machines are in some sense bodies. As such, it will appeal to scholars across the humanities and social sciences with interests in the sociology of science and technology, embodiment, cultural studies and the history of ideas.

Although Kierkegaard's reception was initially more or less limited to Scandinavia, it has for a long time now been a highly international affair. As his writings were translated into different languages his reputation spread, and he became read more and more by people increasingly distant from his native Denmark. While in Scandinavia, the attack on the Church in the last years of his life became something of a cause celebre, later, many different aspects of his work became the object of serious scholarly investigation well beyond the original northern borders. As his reputation grew, he was co-opted by a number of different philosophical and religious movements in different contexts throughout the world. The three tomes of this volume attempt to record the history of this reception according to national and linguistic categories. Tome I covers the reception of Kierkegaard in Northern and Western Europe. The articles on Denmark, Norway, Sweden, Finland and Iceland can be said to trace Kierkegaard's influence in its more or less native Nordic Protestant context. Since the authors in these countries (with the exception of Finland) were not dependent on translations or other intermediaries, this represents the earliest tradition of Kierkegaard reception. The early German translations of his works opened the door for the next phase of the reception which expanded beyond the borders of the Nordic countries. The articles in the section on Western Europe trace his influence in Great Britain, the Netherlands and Flanders, Germany and Austria, and France. All of these countries and linguistic groups have their own extensive tradition of Kierkegaard reception.

Music as a Science of Mankind offers a philosophical and historical perspective on the intellectual representation of music in British eighteenth-century culture. From the field of natural philosophy, involving the science of sounds and acoustics, to the realm of imagination, involving resounding music and art, the branches of modern culture that were involved in the intellectual tradition of the science of music proved to be variously appealing to men of letters. Among these, a particularly rich field of investigation was the British philosophy of the mind and of human understanding, developed between the seventeenth and eighteenth centuries, which looked at music and found in its realm a way of understanding human experience. Focussing on the world of sensation - trying to describe how the human mind could develop ideas and emotions by its means - philosophers and physicians often took their cases from art's products, be it music (sounds), painting (colours) or poetry (words as signs of sound conveying a meaning), thus looking at art from a particular point of view: that of the perceiving mind. The relationship between music and the philosophies of mind is presented here as a significant part of the construction of a Science of Man: a huge and impressive 'project' involving both the study of man's nature, to which - in David Hume's words - 'all sciences have a relation', and the creation of an ideal of what Man should be. Maria Semi sheds light on how these reflections moved towards a Science of Music: a complex and articulated vision of the discipline that was later to be known as 'musicology'; or Musikwissenschaft.

What is the reason for the American university's global preeminence? How did the American university succeed where the development of the German university, from which it took so much, stalled? In this closely-argued book, Meyer suggests that the key to the American university's success is its institutional design of self-government. Where other university systems are dependent on the patronage of state, church, or market, the American university is the first to achieve true autonomy, which it attained through an intricate system of engagements with societal actors and institutions that simultaneously act as amplifiers of its impact and as checks on the university's ever-present corrosive tendencies. Built on a searching analysis of the design thinking of Wilhelm von Humboldt and Adam Smith and closely tracing the learning process by which Americans adapted the German model, The Design of the University dismisses efforts to copy superficial features of the American university in order to achieve world-class rank. Calling attention to the design details of the university and the particulars of its institutional environment, this volume identifies the practices and choices that produced the gold standard for today's world class higher education.

'What is the basic building block of the universe?' Thales of Miletus was the first to ask this fundamental, yet to be answered, question in the sixth century B.C. This book offers an in-depth account of the answers he gave and of his adventure into many areas of learning: philosophy, science, mathematics and astronomy. Thales proved that the events of nature were comprehensible to man and could be explained without the intervention of mythological beings. Henceforth they became subject to investigation, experiment, questioning and discussion. Presenting for the first time in the English language a comprehensive study of Thales of Miletus, Patricia O'Grady brings Thales out of pre-Socratic shadows into historical illumination and explores why this historical figure has proved to be of lasting significance.

While scholars have long recognized Kierkegaard's important contributions to fields such as ethics, aesthetics, philosophy of religion, philosophical psychology, and hermeneutics, it was usually thought that he had nothing meaningful to say about society or politics. Kierkegaard has been traditionally characterized as a Christian writer who placed supreme importance on the inward religious life of each individual believer. His radical view seemed to many to undermine any meaningful conception of the community, society or the state. In recent years, however, scholars have begun to correct this image of Kierkegaard as an apolitical thinker. The present volume attempts to document the use of Kierkegaard by later thinkers in the context of social-political thought. It shows how his ideas have been employed by very different kinds of writers and activists with very different political goals and agendas. Many of the articles show that, although Kierkegaard has been criticized for his reactionary views on some social and political questions, he has been appropriated as a source of insight and inspiration by a number of later thinkers with very progressive, indeed, visionary political views.

Transatlantic studies, especially during the enlightenment period, is of increasing critical interest amongst scholars. But was there an Atlantic Enlightenment? This interdisciplinary collection harnesses the work of some of the most prominent figures in the fields of literature; intellectual, cultural, and social history; geography; and political science to examine the emergence of the Atlantic as one of the key conceptual paradigms of eighteenth century studies. In this spirit, the contributors offer new insights into the conditions that generated a major transatlantic genre of writing; addressing questions of race, political economy, and the transmission of Enlightenment ideas in literary, political, historical, and religious contexts. Whether examining John Witherspoon's evolution from Calvinist theologian to Revolutionary theorist, or Adam Smith's reception in the antebellum United States, the essays remind us that the transatlantic traffic in ideas moved from west to east, from east to west, and in patterns that both complicate and enrich what we thought we knew about the vectors of transmission in this pivotal period.

The Scottish Enlightenment was a period of intellectual and scientific progress, in a country previously considered to be marginal to the European intellectual scene. Yet the enlightenment was not about politeness or civic humanism, but something more basic - the making of an improved society which could compete in every way in a rapidly changing world. David Hume, writing in 1752, commented that 'industry, knowledge and humanity are linked together by an indissoluble chain'. Collectively this volume of essays embraces many of the topics which Hume included under 'industry, knowledge and humanity': from the European Enlightenment and the Scots relation to it, to Scottish social history and its relation to religion, science and medicine. Overarching themes of what it meant to be enlightened in the eighteenth century are considered alongside more specific studies of notable figures of the period, such as Archibald Campbell, 3rd Duke of Argyll, and David Hume, and the training and number of Scottish medical students. Together, the volume provides an opportunity to step back and reconsider the Scottish Enlightenment in its broader context and to consider what new directions this field of study might take.

Ecocriticism and the Idea of Culture: Biology and the Bildungsroman draws on work by Kinji Imanishi, Frans de Waal, and other biologists to create an interdisciplinary, materialist notion of culture for ecocritical analysis. In this timely intervention, Feder examines the humanist idea of culture by taking a fresh look at the stories it explicitly tells about itself. These stories fall into the genre of the Bildungsroman, the tale of individual acculturation that participates in the myth of its complete separation from and opposition to nature which, Feder argues, is culture's own origin story. Moving from Voltaire's Candide to Mary Shelley's Frankenstein and from Virginia Woolf's Orlando to Jamaica Kincaid's Lucy, the book dramatizes humanism's own awareness of the fallacy of this foundational binary. In the final chapters, Feder examines the discourse of animality at work in this narrative as a humanist fantasy about empathy, one that paradoxically excludes other animals from the ethical community to justify the continued domination of both human and nonhuman others.

Bernini and Pallavicino, the artist and the Jesuit cardinal, are closely related figures at the papal courts of Urban VIII and Alexander VII, at which Bernini was the principal artist. The analysis of Pallavicino's writings offers a new perspective on Bernini's art and artistry and allow us to understand the visual arts in papal Rome as a 'making manifest' of the fundamental truths of faith. Pallavicino's views on art and its effects differ fundamentally from the perspective developed in Bernini's biographies offering a perspective on the tension between artist and patron, work and message. In Pallavicino's writings the visual arts emerge as being intrinsically bound up with the very core of religion involving questions of idolatry, mimesis and illusionism that would prove central to the aesthetic debates of the eighteenth century.

Protagoras was an important Greek thinker of the fifth century BC, the most famous of the so called Sophists, though most of what we know of him and his thought comes to us mainly through the dialogues of his strenuous opponent Plato. In this book, Ugo Zilioli offers a sustained and philosophically sophisticated examination of what is, in philosophical terms, the most interesting feature of Protagoras' thought for modern readers: his role as the first Western thinker to argue for relativism. Zilioli relates Protagoras' relativism with modern forms of relativism, in particular the 'robust relativism' of Joseph Margolis, gives an integrated account both of the perceptual relativism examined in Plato's Theaetetus and the ethical or social relativism presented in the first part of Plato's Protagoras and offers an integrated and positive analysis of Protagoras' thought, rather than focusing on ancient criticisms and responses to his thought. This is a deeply scholarly work which brings much argument to bear to the claim that Protagoras was and remains Plato's subtlest philosophical enemy.

Paying special attention to Sidney's Arcadia, Spenser's Faerie Queene, and Shakespeare's romances, this study engages in sustained examination of chiasmus in early modern English literature. The author's approach leads to the recovery of hidden designs which are shown to animate important works of literature; along the way Engel offers fresh and more comprehensive interpretations of seemingly shopworn conventions such as memento mori conceits, echo poems, and the staging of deus ex machina. The study, grounded in the philosophy of symbolic forms (following Ernst Cassirer), will be a valuable resource for readers interested in intellectual history and symbol theory, classical mythology and Renaissance iconography. Chiastic Designs affords a glimpse into the transformative power of allegory during the English Renaissance by addressing patterns that were part and parcel of early modern "mnemonic culture."