Anik Waldow develops an account of embodied experience that extends from Descartes' conception of the human body as firmly integrated into the causal play of nature, to Kant's understanding of anthropology as a discipline that provides us with guidance in our lives as embodied creatures. Waldow defends the claim that during the early modern period, the debate on experience not only focused on questions arising from the subjectivity of our thinking and feeling, it also foregrounded the essentially embodied dimension of our lives as humans. By taking this approach, Waldow departs from the traditional epistemological route dominant in treatments of early-modern conceptions of experience. She makes the case that reflections on experience took center stage in a debate that was moral in nature, because it raised questions about the developmental potential of human beings and their capacity to instantiate the principles of self-determined agency in their lives. These questions emerged for many early modern authors since they understood that the fact that humans are embodied entailed that they are similarly responsive and causally-determined like other non-human animals. While this perspective made it possible to acknowledge that humans are part of the causal dynamics of nature, it called into question their ability to act in accordance with the principles of free, rational agency. Experience Embodied reveals how early modern authors responded to this challenge, offering a new perspective on the centrality of the concept of experience in comprehending the uniquely human place in nature.

Gottfried Wilhelm Leibniz (1646-1716) was hailed by Bertrand Russell as 'one of the supreme intellects of all time'. A towering figure in seventeenth-century philosophy, he was the author of a complex system of thought that has been championed and satirized in equal measure, most famously in Voltaire's Candide. In this outstanding introduction to his philosophy, Nicholas Jolley examines and assesses the whole of Leibniz's philosophy. Beginning with an account of Leibniz's life and work, he carefully explains the core elements of Leibniz's metaphysics: his theories of substance, identity and individuation; his doctrine of monads; and his important debate over the nature of space and time with Newton's champion, Samuel Clarke. He then introduces Leibniz's theories of mind, knowledge, and innate ideas, showing how Leibniz anticipated the distinction between conscious and unconscious states, before examining his doctrine of free will and his solution to the problem of evil. An important feature of the book is its survey of Leibniz's moral and political philosophy, an overlooked aspect of his work. The final chapter assesses Leibniz's legacy and the impact of his philosophy on philosophy as a whole, particularly on the work of Immanuel Kant. Throughout, Jolley places Leibniz in relation to some of the other great philosophers, such as Descartes, Spinoza, and Locke, and discusses Leibniz's key works, such as the Monadology and Discourse on Metaphysics. This second edition has been revised throughout and includes a new chapter on Leibniz and philosophy of language.

This book situates John Locke's philosophy of knowledge and his political theory within his engagement in British monetary debates of the 17th and 18th century. Anchored in extensive archival research, George Caffentzis offers the most expansive reading of Locke's economic thought to date, contextualizing it within the expansion of capitalist accumulation on a world scale and the universality of money as a medium of exchange. Updated with a new introduction by Paul Rekret, a new foreword by Harry Cleaver and new material by the author, Clipped Coins, Abused Words, and Civil Government continues to make a significant intervention in contemporary debates around the history of capitalism, colonialism and philosophy.

This book explores the Paris Ecole Militaire as an institution, arguing for its importance as a school that presented itself as a model for reform during a key moment in the movement towards military professionalism as well as state-run secular education. The school is distinguished for being an Enlightenment project, one of its founders publishing an article on it in the Encyclopedie in 1755. Its curriculum broke completely with the Latin pedagogy of the dominant Jesuit system, while adapting the legacy of seventeenth-century riding academies. Its status touches on the nature of absolutism, as it was conceived to glorify the Bourbon dynasty in a similar way to the girls' school at Saint Cyr and the Invalides. It was also a dispensary of royal charity calculated to ally the nobility more closely to royal interests through military service. In the army, its proofs of nobility were the model for the much debated 1781 Segur decree, often described as a notable cause of the French Revolution.

In this important new book, the distinguished Egyptologist Jan Assmann provides a masterful overview of a crucial theme in the religious history of the West - that of 'religio duplex', or dual religion. He begins by returning to the theology of the Ancient Egyptians, who set out to present their culture as divided between the popular and the elite. By examining their beliefs, he argues, we can distinguish the two faces of ancient religions more generally: the outer face (that of the official religion) and the inner face (encompassing the mysterious nature of religious experience). Assmann explains that the Early Modern period witnessed the birth of the idea of dual religion with, on the one hand, the religion of reason and, on the other, that of revelation. This concept gained new significance in the Enlightenment when the dual structure of religion was transposed onto the individual. This meant that man now owed his allegiance not only to his native religion, but also to a universal 'religion of mankind'. In fact, argues Assmann, religion can now only hold a place in our globalized world in this way, as a religion that understands itself as one among many and has learned to see itself through the eyes of the other. This bold and wide-ranging book will be essential reading for historians, theologians and anyone interested in the nature of religion and its role in the shaping of the modern world.

This book suggests that to know how Wittgenstein's post-Tractarian philosophy could have developed from the work of Kant is to know how they relate to each other. The development from the latter to the former is invoked heuristically as a means of interpretation, rather than a historical process or direct influence of Kant on Wittgenstein. Ritter provides a detailed treatment of transcendentalism, idealism, and the concept of illusion in Kant's and Wittgenstein's criticism of metaphysics. Notably, it is through the conceptions of transcendentalism and idealism that Wittgenstein's philosophy can be viewed as a transformation of Kantianism. This transformation involves a deflationary conception of transcendental idealism along with the abandonment of both the idea that there can be a priori 'conditions of possibility' logically detachable from what they condition, and the appeal to an original 'constitution' of experience. The closeness of Kant and post-Tractarian Wittgenstein does not exist between their arguments or the views they upheld, but rather in their affiliation against forms of transcendental realism and empirical idealism. Ritter skilfully challenges several dominant views on the relationship of Kant and Wittgenstein, especially concerning the cogency of Wittgenstein-inspired criticism focusing on the role of language in the first Critique, and Kant's alleged commitment to a representationalist conception of empirical intuition.

An internationally famous philosopher and best-selling author during his lifetime, Georg Simmel has been marginalized in contemporary intellectual and cultural history. This neglect belies his pathbreaking role in revealing the theoretical significance of phenomena-including money, gender, urban life, and technology-that subsequently became established arenas of inquiry in cultural theory. It further ignores his philosophical impact on thinkers as diverse as Benjamin, Musil, and Heidegger. Integrating intellectual biography, philosophical interpretation, and a critical examination of the history of academic disciplines, this book restores Simmel to his rightful place as a major figure and challenges the frameworks through which his contributions to modern thought have been at once remembered and forgotten.

Challenging the common assumption that the Enlightenment of the late seventeenth and the eighteenth centuries was an essentially secular, irreligious and atheistic movement, this book critiques this standard interpretation as based on a narrow view of Enlightenment sources. Building on the work of revisionist historians, this volume takes the argument squarely into the theological domain, whether Anglican, Dissenting, Lutheran or deistic, whilst also noting that the Enlightenment deeply affected Roman Catholic and Jewish theologies. It challenges the stereotype of 'Enlightenment rationalism', and the penultimate chapter brings out the biblical and ecclesial roots of the image of enlightenment and reclaims it for Christian faith.

Kant's lectures on anthropology, which formed the basis of his Anthropology from a Pragmatic Point of View (1798), contain many observations on human nature, culture and psychology and illuminate his distinctive approach to the human sciences. The essays in the present volume, written by an international team of leading Kant scholars, offer the first comprehensive scholarly assessment of these lectures, their philosophical importance, their evolution and their relation to Kant's critical philosophy. They explore a wide range of topics, including Kant's account of cognition, the senses, self-knowledge, freedom, passion, desire, morality, culture, education and cosmopolitanism. The volume will enrich current debates within Kantian scholarship as well as beyond, and will be of great interest to upper-level students and scholars of Kant, the history of anthropology, the philosophy of psychology and the social sciences.

This collection of 13 new essays shows what Baruch Spinoza can add to our understanding of the relational nature of autonomy. By offering a relational understanding of the nature of individuals centred on the role played by emotions, Spinoza offers not only historical roots for contemporary debates but also broadens the current discussion. At the same time, reading Spinoza as a theorist of relational autonomy underscores the consistency of his overall metaphysical, ethical and political project, which has been clouded by the standard rationalist interpretation of his works.

The first modern English edition of diverse Enlightenment-era writings by Prussian monarch Frederick the Great Frederick II of Prussia (1712-1786), best known as Frederick the Great, was a prolific writer of philosophical discourses, poems, epics, satires, and more, while maintaining extensive correspondence with prominent intellectuals, Voltaire among them. This edition of selected writings, the first to make a wide range of Frederick's most important ideas available to a modern English readership, moves beyond traditional attempts to see his work only in light of his political aims. In these pages, we can finally appreciate Frederick's influential contributions to the European Enlightenment-and his unusual role as a monarch who was also a published author. In addition to Frederick's major opus, the Anti-Machiavel, the works presented here include essays, prefaces, reviews, and dialogues. The subjects discussed run the gamut from ethics to religion to political theory. Accompanied by critical annotations, the texts show that we can understand Frederick's views of kingship and the state only if we engage with a broad spectrum of his thought, including his attitudes toward morality and self-love. By contextualizing his arguments and impact on Enlightenment beliefs, this volume considers how we can reconcile Frederick's innovative public musings with his absolutist rule. Avi Lifschitz provides a robust and detailed introduction that discusses Frederick's life and work against the backdrop of eighteenth-century history and politics. With its unparalleled scope and cross-disciplinary appeal, Frederick the Great's Philosophical Writings firmly establishes one monarch's multifaceted relevance for generations of readers and scholars to come.

Il serait difficile d'exagerer l'importance de Turgot, controleur general des finances de Louis XVI, pour les oeuvres de Voltaire en 1775-1776. Lorsque Voltaire n'est pas en train de louer ses reformes, il s'adresse au roi et a son ministre en faveur du pays de Gex et envisage d'interceder pour les serfs de Saint-Claude. Meme apres la disgrace de Turgot, Voltaire projette une edition de ses edits en son honneur. En meme temps, Voltaire ecrit sur les civilisations chinoises et indiennes qu'il admire tant.

Ce livre historique peut contenir de nombreuses coquilles et du texte manquant. Les acheteurs peuvent generalement telecharger une copie gratuite scannee du livre original (sans les coquilles) aupres de l'editeur. Non reference. Non illustre. 1772 edition. Extrait: ...peches des morts, afin d'at tirer la benediction de Drfcu fur les vivans. 3. Qu'il n'etait point encor question de resurrection dans ces tems-la, qu'il est reconnu que cette question ne fut agitee chez les Juifs que du tems de Gamaliel, un peu avant les predications de J E s u s-C H R I S T. ( Voyez le Talmud tome 2. ) 40. Que la loi des Juifs consistant dans le Decalogue, le Levitique & le Deuteronome, 11'ayant jamais parle ni de l'immortalite de Neuvieme partie, N l'ame, ni des tourmens de l'enser; il etaie impossible a plus forte raison qu'elle eut ja, mais annonce un purgatoire. f." Les heretiques & les incredules font les derniers efforts pour demontrer u leur maniere que tous les livres des Maccabees font evidemment apocryphes. Voici leurs pretendues preuves.. Les Juifs n'ont jamais reconnu les livres des Maccabees pour canoniques, pourquoi les recon naitrions-n ous?, Origene declare formellement que rhistoire bes Maccabees est a rejetter. St. Jerome juge ees livres indignes de croyance. Le concile de Laodicee tenu en 367 11e les admit point parmi les livres canoniques; les Athanase, les Cyrilles, les Hilaire, les rejettent. Les raisons pour traiter ces livres de romans, & de tres mauvais romans, font les suivantes. L'auteur ignorant commence par la faussete la plus reconnue de tout le monde. Il Liv. L dit, Alexandre appella les jeunes nobles qui ch. 2. v. avaient ete nourris avec lui des leur enfance, 1' il ijftr partagea son royaume tandis quil vivait...

This is a collection of Paul Hoffman's wide-ranging essays on Descartes composed over the past twenty-five years. The essays in Part I include his celebrated "The Unity of Descartes' Man," in which he argues that Descartes accepts the Aristotelian view that soul and body are related as form to matter and that the human being is a substance; a series of subsequent essays elaborating on this interpretation and defending it against objections; and an essay on Descartes' theory of distinction. In the essays in Part II he argues that Descartes retains the Aristotelian theory of causation according to which an agent's action is the same as the passion it brings about, and explains the significance of this doctrine for understanding Descartes' dualism and physics. In the essays in Part III he argues that Descartes accepts the Aristotelian theory of cognition according to which perception is possible because things that exist in the world are also capable of a different way of existing in the soul, and he shows how this theory figures in Descartes' account of misrepresentation and in the controversy over whether Descartes is a direct realist or a representationalist. The essays in Part IV examine Descartes' theory of the passions of the soul: their definition; their effect on our happiness, virtue, and freedom; and methods of controlling them.

In the wide range of essays, poems and pamphlets contained in this volume we witness Voltaire exercising his polemical powers on a remarkable multiplicity of fronts, only a matter of months before he got involved in the Calas affair. Most notably, he offers a spirited defence of French classical theatre against English influence in "Appel a toutes les nations", he launches a fierce attack against Rousseau in "Lettres sur la Nouvelle Heloise" and "Rescrit de l'empereur de la Chine", and exposes the injustice of the excommunication of actors in "Conversation de M. l'intendant des Menus". Confrontation between the embattled encyclopedistes and an increasingly confident and aggressive anti-philosophe faction in the Paris Parlement and Versailles also links a number of miscellaneous texts together in this volume.

A central concern in Hume scholarship is that of the relationship between Hume's early Treatise of Human Nature and his later Enquiry Concerning Human Understanding. Is the Enquiry merely a simplified restatement of the contents of Book 1 of the Treatise, or do the two substantially differ? Another vital issue is as follows: how can we reconcile Hume's seemingly destructive skepticism with his constructive, naturalistic program for a science of human nature? Hsueh M. Qu provides here a new interpretation of Hume's epistemology, addressing these perennial and central questions of Hume scholarship, and showing them as intimately related. He argues that the Enquiry indeed differs from the Treatise because Hume changes his response to skepticism between the two works. With this understanding, Qu clarifies a host of enduring questions about the works. Because the Treatise has as its primary focus the psychological naturalistic project, its treatment of epistemological issues is helter-skelter, arising unsystematically from the results of the central psychological investigation. Consequently, Hume finds himself forced into a response to skepticism founded on the Title Principle. However, this response is deeply problematic, as Hume himself seems to recognize. In contrast to the Treatise, the Enquiry emphasizes the epistemological aspects of Hume's project, and offers a radically different and more sophisticated epistemology that takes the form of an internalist reliabilism. Hume's Epistemological Evolution establishes the Enquiry as far more than a watered-down version of the Treatise, and as a worthy object of philosophical study in its own right. Qu offers a broader, master narrative encompassing both the Treatise and the Enquiry that stakes out a narrative of evolution across the two works-a narrative that explains some of the most central interpretive questions in Hume scholarship.

The Scottish philosopher David Hume (1711-1776) is widely regarded as the greatest and most significant English-speaking philosopher and often seen as having had the most influence on the way philosophy is practiced today in the West. His reputation is based not only on the quality of his philosophical thought but also on the breadth and scope of his writings, which ranged over metaphysics, epistemology, morals, politics, religion, and aesthetics. The Handbook's 38 newly commissioned chapters are divided into six parts: Central Themes; Metaphysics and Epistemology; Passion, Morality and Politics; Aesthetics, History, and Economics; Religion; Hume and the Enlightenment; and After Hume. The volume also features an introduction from editor Paul Russell and a chapter on Hume's biography.

Baruch Spinoza (1632-1677) was one of the most important philosophers of all time; he was also one of the most radical and controversial. The story of Spinoza's life takes the reader into the heart of Jewish Amsterdam in the seventeenth century and, with Spinoza's exile from Judaism, into the midst of the tumultuous political, social, intellectual, and religious world of the young Dutch Republic. This new edition of Steven Nadler's biography, winner of the Koret Jewish Book Award for biography and translated into a dozen languages, is enhanced by exciting new archival discoveries about his family background, his youth, and the various philosophical, political, and religious contexts of his life and works. There is more detail about his family's business and communal activities, about his relationships with friends and correspondents, and about the development of his writings, which were so scandalous to his contemporaries.

En 1775 Voltaire prete sa plume a d'Etallonde, condamne a mort par contumace presque dix ans plus tot, mais le "Cri du sang innocent" n'obtient malheureusement pas sa rehabilitation. Voltaire aura plus de succes dans les negociations prolongees qui liberent le pays de Gex d'impots excessifs. Son interet pour le commerce et la taxation est de nouveau en evidence dans sa "Diatribe a l'auteur des Ephemerides". Il revient a des preoccupations plus litteraires lorsqu'il reevalue, en vers ("Le Dimanche, ou les filles de Minee") et en prose ("Lettre de Monsieur de La Visclede"), la reputation des oeuvres de La Fontaine, ou lorsqu'il reagit a une satire defavorable aux philosophes.

How ancient skepticism can help you attain tranquility by learning to suspend judgment Along with Stoicism and Epicureanism, Skepticism is one of the three major schools of ancient Greek philosophy that claim to offer a way of living as well as thinking. How to Keep an Open Mind provides an unmatched introduction to skepticism by presenting a fresh, modern translation of key passages from the writings of Sextus Empiricus, the only Greek skeptic whose works have survived. While content in daily life to go along with things as they appear to be, Sextus advocated-and provided a set of techniques to achieve-a radical suspension of judgment about the way things really are, believing that such nonjudging can be useful for challenging the unfounded dogmatism of others and may help one achieve a state of calm and tranquility. In an introduction, Richard Bett makes the case that the most important lesson we can draw from Sextus's brand of skepticism today may be an ability to see what can be said on the other side of any issue, leading to a greater open-mindedness. Complete with the original Greek on facing pages, How to Keep an Open Mind offers a compelling antidote to the closed-minded dogmatism of today's polarized world.

Surmontant une opposition souvent outree entre les deux auteurs, ce volume reevalue l'heritage de la pensee de Locke chez Rousseau, dans tous les domaines de sa philosophie (identite personnelle, epistemologie, medecine, morale, pedagogie, economie, politique). Au-dela de l'histoire intellectuelle, l'ouvrage met en lumiere le dialogue critique fecond que Rousseau entretient avec Locke, quitte a identifier les distorsions que le Citoyen de Geneve fait subir a son predecesseur. Tout en etablissant la dette de l'auteur d'Emile a l'egard du 'sage Locke', le volume discerne la pertinence des objections que Rousseau lui adresse en operant un retour a la lettre de la philosophie de Locke. En quel sens Rousseau a-t-il etabli sa philosophie sur des 'principes communs' a ceux de Locke ? Quelle subversion fait-il subir a l'Essai concernant l'entendement humain ou aux Pensees sur l'education ? Quels sont les points aveugles de la philosophie de Locke que la critique rousseauiste permet de mettre en lumiere et, a l'inverse, les limites de la critique rousseauiste de Locke ? Tels sont les axes de cet ouvrage qui reunit des specialistes, en philosophie et en litterature, de Rousseau et de Locke. -- Transcending an often outraged opposition between the two authors, this volume reassesses the legacy of Locke's thought in that of Rousseau, in all the areas of his philosophy (personal identity, epistemology, medicine, morality, pedagogy, economics, politics). Beyond an intellectual history, this collected volume highlights the fruitful critical dialogue that Rousseau maintains with Locke, while identifying the ways in which the Citizen of Geneva distorted his predecessor's thought. While establishing the author of Emile's debt to the 'sage Locke', the volume also discerns the relevance of Rousseau's objections to Lockian philosophy. In what sense did Rousseau establish his own philosophy on 'common principles' to those of Locke? How does he subvert the Essay Concerning Human Understanding or the Thoughts Concerning Education? What are the blind spots in Locke's philosophy that Rousseau highlights and, conversely, the limits of Rousseau's criticism of Locke? These are the main aspects of this volume, which brings together scholars in philosophy and literature, on Rousseau and Locke.

Kant stated that there are three mental faculties: cognition, feeling, and desire. The faculty of feeling has received the least scholarly attention, despite its importance in Kant's broader thought, and this volume of new essays is the first to present multiple perspectives on a number of important questions about it. Why does Kant come to believe that feeling must be described as a separate faculty? What is the relationship between feeling and cognition, on the one hand, and desire, on the other? What is the nature of feeling? What do the most discussed Kantian feelings, such as respect and sublimity, tell us about the nature of feeling for Kant? And what about other important feelings that have been overlooked or mischaracterized by commentators, such as enthusiasm and hope? This collaborative and authoritative volume will appeal to Kant scholars, historians of philosophy, and those working on topics in ethics, aesthetics, and emotions.