Verificationism has been a hallmark of logical empiricism. According to this principle, a sentence is insignificant in a certain sense if its truth value cannot be determined. Although logical empiricists strove for decades to develop an adequate principle of verification, they failed to resolve its problems. This led to a general abandonment of the verificationist project in the early 1960s. In the last 50 years, this view has received tremendously bad press. Today it is mostly regarded as an outdated historical concept. Theories that have evolved since the abandonment of verificationism can, however, help overcome some of its key problems. More specifically, an adequate criterion of significance can be derived from a combination of modern theories of justification and belief revision, along with a formal semantics for counterfactuals. In view of these potential improvements, the abandonment of verificationism appears premature. Half a century following its decline, it might be about time to revisit this disreputable view. The author argues in favor of a weak form of verificationism. This approach could be referred to as minimal verificationism, as it involves a weakening of traditional verificationist principles in various respects while maintaining their core idea.

This collection on the Standard of Taste offers a much needed resource for students and scholars of philosophical aesthetics, political reflection, value and judgments, economics, and art. The authors include experts in the philosophy of art, aesthetics, history of philosophy as well as the history of science. This much needed volume on David Hume will enrich scholars across all levels of university study and research.

The volume will consist of a series of interpretative studies of Locke 's philosophical and religious thought in historical context and consider his contributions to the Enlightenment and modern liberal thought.

In this book Jane Kneller focuses on the role of imagination as a creative power in Kant's aesthetics and in his overall philosophical enterprise. She analyzes Kant's account of imaginative freedom and the relation between imaginative free play and human social and moral development, showing various ways in which his aesthetics of disinterested reflection produce moral interests. She situates these aspects of his aesthetic theory within the context of German aesthetics of the eighteenth century, arguing that Kant's contribution is a bridge between early theories of aesthetic moral education and the early Romanticism of the last decade of that century. In so doing, her book brings the two most important German philosophers of Enlightenment and Romanticism, Kant and Novalis, into dialogue. It will be of interest to a wide range of readers in both Kant studies and German philosophy of the eighteenth and nineteenth centuries.

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

This book provides an accessible and thorough analysis of "The Doctrine of Being," the first part of Hegel's Science of Logic. Though it received much scholarly attention in the past, interpreters of this text have generally refrained from examining it in a sufficiently detailed manner. Through a rigorous and critical reading of Hegel's speculative arguments, Mehmet Tabak illustrates that Hegel meant his logic to be both a presuppositionless analysis and development of the basic categories of thought, on the one hand, and a post-Kantian ontology on the other. However, the analysis of the text demonstrates that Hegel fails to deliver such logic. This volume promises to be an indispensable guide to those who wish to understand the first book of Science of Logic.

While Kant is commonly regarded as one of the most austere philosophers of all time, this book provides quite a different perspective of the founder of transcendental philosophy. Kant is often thought of as being boring, methodical, and humorless. Yet the thirty jokes and anecdotes collected and illustrated here for the first time reveal a man and a thinker who was deeply interested in how humor and laughter shape how we think, feel, and communicate with fellow human beings. In addition to a foreword on Kant's theory of humor by Noel Carroll as well as Clewis's informative chapters, Kant's Humorous Writings contains new translations of Kant's jokes, quips, and anecdotes. Each of the thirty excerpts is illustrated and supplemented by historical commentaries which explain their significance.

Offers an extremely bold, far-reaching, and unsuspected thesis in the history of philosophy: Aristotelianism was a dominant movement of the British philosophical landscape, especially in the field of logic, and it had a long survival. British Aristotelian doctrines were strongly empiricist in nature, both in the theory of knowledge and in scientific method; this character marked and influenced further developments in British philosophy at the end of the century, and eventually gave rise to what we now call British empiricism, which is represented by philosophers such as John Locke, George Berkeley and David Hume. Beyond the apparent and explicit criticism of the old Scholastic and Aristotelian philosophy, which has been very well recognized by the scholarship in the twentieth century and which has contributed to the false notion that early modern philosophy emerged as a reaction to Aristotelianism, the present research examines the continuity, the original developments and the impact of Aristotelian doctrines and terminology in logic and epistemology as the background for the rise of empiricism.Without the Aristotelian tradition, without its doctrines, and without its conceptual elaborations, British empiricism would never have been born. The book emphasizes that philosophy is not defined only by the great names, but also by minor authors, who determine the intellectual milieu from which the canonical names emerge. It considers every single published work of logic between the middle of the sixteenth and the end of the seventeenth century, being acquainted with a number of surviving manuscripts and being well-informed about the best existing scholarship in the field. "

Eighteenth-Century Dissent and Cambridge Platonism identifies an ethically and politically engaged philosophy of religion in eighteenth century Rational Dissent, particularly in the work of Richard Price (1723-1791), and in the radical thought of Mary Wollstonecraft. It traces their ethico-political account of reason, natural theology and human freedom back to seventeenth century Cambridge Platonism and thereby shows how popular histories of the philosophy of religion in modernity have been over-determined both by analytic philosophy of religion and by its critics. The eighteenth century has typically been portrayed as an age of reason, defined as a project of rationalism, liberalism and increasing secularisation, leading inevitably to nihilism and the collapse of modernity. Within this narrative, the Rational Dissenters have been accused of being the culmination of eighteenth-century rationalism in Britain, epitomising the philosophy of modernity. This book challenges this reading of history by highlighting the importance of teleology, deiformity, the immutability of goodness and the divinity of reason within the tradition of Rational Dissent, and it demonstrates that the philosophy and ethics of both Price and Wollstonecraft are profoundly theological. Price's philosophy of political liberty, and Wollstonecraft's feminism, both grounded in a Platonic conception of freedom, are perfectionist and radical rather than liberal. This has important implications for understanding the political nature of eighteenth-century philosophical theology: these thinkers represent not so much a shaking off of religion by secular rationality but a challenge to religious and political hegemony. By distinguishing Price and Wollstonecraft from other forms of rationalism including deism and Socinianism, this book takes issue with the popular division of eighteenth-century philosophy into rationalistic and empirical strands and, through considering the legacy of Cambridge Platonism, draws attention to an alternative philosophy of religion that lies between both empiricism and discursive inference.

Kant's 'practical philosophy' comprehends a diverse group of his writings on ethics, politics, law, religion, and the philosophy of history and culture. Kristi E. Sweet demonstrates the unity and interdependence of these writings by showing how they take as their animating principle the human desire for what Kant calls the unconditioned - understood in the context of his practical thought as human freedom. She traces the relationship between this desire for freedom and the multiple forms of finitude that confront human beings in different aspects of practical life, and stresses the interdependence of the pursuit of individual moral goodness and the formation of community through the state, religion, culture and history. This study of Kant's approach to practical life discovers that doing our duty, itself the realization of our individual freedom, requires that we set for ourselves and pursue a whole constellation of social, political and other communal ends.

The author argues that the relationship between theory and practice was central to Hume, that he developed two theories of theory and practice (one in the Treatise of Human Nature, which separates theory and practice, another in the Enquiries, which links them), that the secular speculative philosophy of human nature in the Treatise leads to the humanist practical philosophy of Hume's Essays, Moral, Political and Literary and History of England, and that the foundations of Hume's political theory are history and political realism rather than custom and tradition. Although Hume is usually considered a skeptic and the originator of the 'is/ought' distinction, he genuinely believed that 'the life of virtue' is happiest and that this conclusion derived equally from philosophy and common sense. The author argues for the continuing relevance of Hume's views on human nature, common sense, practical philosophy, ethics and humanism.

This title offers an introduction to Berkeley's seminal text, a key text in the history of philosophy that is very widely studied at undergraduate level."Berkeley's Principles of Human Knowledge" is a key text in the history of British Empiricism and 18th - century thought. As a free-standing systematic exposition of Berkeley's ideas, this is a hugely important and influential text, central to any undergraduate's study of the history of philosophy.In "Berkeley's 'Principles of Human Knowledge': A Reader's Guide", Alasdair Richmond provides a clear and accessible introduction to Berkeley's seminal text, offering guidance on: philosophical and historical context; key themes; reading the text; and, reception and influence and further reading."Continuum Reader's Guides" are clear, concise and accessible introductions to key texts in literature and philosophy. Each book explores the themes, context, criticism and influence of key works, providing a practical introduction to close reading, guiding students towards a thorough understanding of the text. They provide an essential, up-to-date resource, ideal for undergraduate students.

This is the first English-language anthology to provide a compendium of primary source material on the sublime. The book takes a chronological approach, covering the earliest ancient traditions up through the early and late modern periods and into contemporary theory. It takes an inclusive, interdisciplinary approach to this key concept in aesthetics and criticism, representing voices and traditions that have often been excluded. As such, it will be of use and interest across the humanities and allied disciplines, from art criticism and literary theory, to gender and cultural studies and environmental philosophy. The anthology includes brief introductions to each selection, reading or discussion questions, suggestions for further reading, a bibliography and index - making it an ideal text for building a course around or for further study. The book's apparatus provides valuable context for exploring the history and contemporary views of the sublime.

This is a concise commentary on Kant's aims and arguments in his celebrated "First Critique", within the context of the dominant schools of philosophy of his time. "How is Nature Possible?: Kant's Project in the First Critique" presents a clear and systematic appraisal of what is perhaps the most difficult treatise in the philosophical canon. Daniel N. Robinson situates Kant's undertaking in the "First Critique" within the context of the history of philosophy and as a response to the challenges of scepticism. Kant's central task in the "First Critique" is to tie his metaphysical analysis to the very possibility of nature itself. Where others assumed the validity or the weakness of perception and reason, Kant presents a critical appraisal of both, thereby establishing the very limits of sense and reason as instruments of discovery. Ideal for students at all levels, this fascinating introduction clarifies the aims and significance of Kant's project, locates its place within the history of philosophy and identifies the strengths and weaknesses reasonably attributed to this most significant contribution to the history of philosophical reflection.

Le Levite d'Ephraim, Rousseau's re-imagining of the final chapters of the Book of Judges, contains major themes of Rousseau's oeuvre and lays forth central concerns of his intellectual projects. Among the themes highlighted in the concentrated narrative are: the nature of signs and symbols and their relationship to the individual and society that produce them; the role of hospitality in constituting civil society; the textually-displayed moral disorder as foreshadowing political revolution; and finally, the role of violence in creating a unified polity. In Le Levite d'Ephraim, Rousseau explores the psychological and communal implications of violence and, through them, the social and political context of society. The incarnation of violence on the bodies of the women in this story highlights the centrality of women in Rousseau's thought. Women are systematically dismembered, both literally and figuratively, and this draws the reader's attention to the significance of these women as they are perennially re-membered inside and outside the text. This study of these themes in Le Levite d'Ephraim places it in relation to the biblical text at its origins and to Rousseau's own writings and larger cultural concerns as he grapples with the challenges of modernity.

This is the first comprehensive account of Kant's cosmopolitanism, highlighting its moral, political, legal, economic, cultural and psychological aspects. Contrasting Kant's views with those of his German contemporaries and relating them to current debates, Pauline Kleingeld sheds new light on texts that have been hitherto neglected or underestimated. In clear and carefully argued discussions, she shows that Kant's philosophical cosmopolitanism underwent a radical transformation in the mid 1790s and that the resulting theory is philosophically stronger than is usually thought. Using the work of figures such as Fichte, Cloots, Forster, Hegewisch, Wieland and Novalis, Kleingeld analyses Kant's arguments regarding the relationship between cosmopolitanism and patriotism, the importance of states, the ideal of an international federation, cultural pluralism, race, global economic justice and the psychological feasibility of the cosmopolitan ideal. In doing so, she reveals a broad spectrum of positions in cosmopolitan theory that are relevant to current discussions of cosmopolitanism.

Karl Leonhard Reinhold (1757-1823) is a complex figure of the late German Enlightenment. Sometime Catholic priest and active Mason even when still a cleric in Vienna; early disciple of Kant and the first to try to reform the Critique of Reason; influential teacher and prolific author; astute commentator on the immediate post-Kantian scene; and at all times convinced propagandist of the Enlightenment--in all these roles Reinhold reflected his age but also tested the limits of the values that had inspired it. This collection of essays, originally presented at an international workshop held in Montreal in 2007, conveys this multifaceted figure of Reinhold in all its details. In the four themes that run across the contributions--the historicity of reason; the primacy of moral praxis; the personalism of religious belief; and the transformation of classical metaphysics into phenomenology of mind--Reinhold is presented as a catalyst of nineteenth century thought but also as one who remained bound to intellectual prejudices that were typical of the Enlightenment and, for this reason, as still the representative of a past age. The volume contains the text of two hitherto unpublished Masonic speeches by Reinhold, and a description of recently recovered transcripts of student lecture notes dating to Reinhold's early Jena period.

Women, the Novel, and Natural Philosophy, 1660-1727 shows how early women novelists drew on debates about the self generated by the 'scientific' revolution to establish the novel as a genre and literary omniscience as a point of view. These writers such as Aphra Behn, Jane Barker, Eliza Haywood, and Mary Davys used, tested, explored, accepted, and rejected ideas about the self in their works to represent the act of knowing and what it means to be a knowing self. Karen Bloom Gevirtz agues that as they did so, they developed structures for representing authoritative knowing that contributed to the development of the novel as a genre, and to literary omniscience as a point of view.

This book explores the enduring appeal of child pornography and its ramifications for criminal justice systems around the world. It is based on an extensive review of academic literature and newspaper coverage, a trawl of websites frequented by those with a sexual interest in children, a survey of how police investigate these offences, examination of prosecutors' decisions, and interviews with judges. It provides a framework for understanding the contemporary nature of this problem, especially the harms it causes, its intimate relationship with new technologies and the challenges it poses to law enforcement authorities. The internet plays a pivotal role. Its sheer size, the anarchic way it grows, the lack of any boundaries to its expansion and its disregard for national borders make it a legal environment without parallel. An unwavering focus on the threat of sexual abuse has contributed to the emergence of a context where routine dealings with children are viewed through a 'paedophilic' lens. This can have the unfortunate consequence of distracting attention from more urgent concerns (such as poverty and neglect), which make children vulnerable to sexual exploitation. In this way an emphasis on the sexualisation of children could be said to aggravate the problem that it sets out to address. The book: provides a comprehensive analysis of child pornography issues in all of their complexity, including legal, psychological, criminal justice and social perspectives. presents significant volume of original empirical data gathered from police, prosecutors and judges. includes new qualitative and quantitative information set against a background of shifting international developments. The analysis is explicitly comparative. draws on a variety of sources including support groups for paedophiles, newspaper coverage of court cases involving child pornography, victim testimony and police operations.

Drawing on a distinguished 40-year university career, Allen Thiher probes the subjects that serve as a basis for higher education in the twenty-first century. Addressing the general reader as well as the scholar, he argues that all the best about contemporary culture springs directly from the unfettered rationalism of the Enlightenment. Provocatively, Thiher argues that today's education system is failing to produce students with the enlightened sensibilities they need to lead good and ethical lives and instead focuses on short-term utilitarian aims. Thiher pleads for the arts and sciences to be restored to their central position in education. His ideal curriculum is unabashedly rationalist and designed to set forth a coherent program of study that avoids the destructive pieties of right-wing nationalism and the censorious cliches of "political correctness."

When, in 1735, Alexander Gottlieb Baumgarten added a new discipline to the philosophical system, he not only founded modern aesthetics but also contributed to shaping the modern concept of art or 'fine art'. In The Founding of Aesthetics in the German Enlightenment, Stefanie Buchenau offers a rich analysis and reconstruction of the origins of this new discipline in its wider context of German Enlightenment philosophy. Present-day scholars commonly regard Baumgarten's views as an imperfect prefiguration of Kantian and post-Kantian aesthetics, but Buchenau argues that Baumgarten defended a consistent and original project which must be viewed in the context of the modern debate on the art of invention. Her book offers new perspectives on Kantian aesthetics and beauty in art and science.

Kant's "Critique of Pure Reason" is so outstanding among modern philosophical works, that it can be termed "the" foundation of modern philosophy. Schopenhauer termed it "the most important book ever to have been written in Europe." Otfried Hoffe guides the reader through the "Critique" one step at a time, expounding Kant's thoughts, submitting them to an interpretation and drawing a summary conclusion, placing the work and its topics within the context of its modern successors. A "critical" interpretation of Kant's text reveals that he had something to say on many discussions that are said to have originated after his death. Reducing his argumentation to its central tenets, it can be made stronger and applicable to current problems. Kant's eventual concern, however, even when writing theoretical philosophy, lay with the practical. Elaborating this concern and its connection to Kant's theoretical philosophy is a prime tenet of this book."

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.

The deists have been misunderstood as Enlightenment thinkers who believed in an inactive deity. Instead, the deists were spiritually oriented people who believed God treated all his children fairly. Unlike the biblical God, the deist God did not punish entire nations with plagues, curse innocent people, or order the extermination of whole nations. In deism, for the first time in modern Western history, God "became" good. The Spirituality of the English and American Deists: How God Became Good explores how the English deists were especially important because they formulated the arguments that most of the later deists accepted. Half of the English deists claimed they were advocating the Christianity Jesus taught before his later followers perverted his teachings. Joseph Waligore call these deists Jesus-centered deists. Ben Franklin, Thomas Jefferson, and John Adams studied these Jesus-centered deists and had similar beliefs. While some of the most prominent American Founders were deists, deism had little or no influence on the religious parts of the Constitution and the First Amendment. Deism did not die out at the end of the Enlightenment. Instead, under different names and forms it has continued to be a significant religious force. Informed observers even think a deistic spiritual outlook is the most popular religious or spiritual outlook in contemporary America.