Kant's Fundamental Principles of the Metaphysics of Morals is one of the most important works in modern moral philosophy. It belongs beside Plato, Aristotle, Machiavelli, and Hobbes. Here Kant sets out to articulate and defend the Categorical Imperative - the fundamental principle that underlies moral reasoning - and to lay the foundation for a comprehensive account of justice and human virtues.

"The SCM Briefly" series is made up of short, accessible volumes which summarize books by philosophers and theologians, books that are commonly used on theology and philosophy A level (school leaving) and Level One undergraduate courses. Each "Briefly" volume includes line by line analysis and short quotes to give students a feel for the original text. In addition each book begins with a contextualizing introduction about the writer and his writings, and a glossary of terms follows the summary to help students with definitions of philosophical terms.

Briefly: Kant's Groundwork of the Metaphysics of Morals is a summarized version of Immanual Kant's original treatsie, which is designed to assist university and sixth-form students in acquiring knowledge and understanding of this key text. Based on, and page referenced to, Mary Gregor's edition of the Groundwork, CUP an important feature of the book is its close adherence to Kant's text, enabling the reader to follow each development in the argument as it occurs. It will be of particular value in helping students to revise for university examinations in Philosophy and Theology and for A-level examinations in Religious Studies. The introduction contains a brief biography of Kant, examines and assesses the importance of the main issues covered by his Groundwork, and indicates where they are to be found in the text. There is a comprehensive glossary of terms.

In this book Julian Wuerth offers a radically new interpretation of Kant's theories of mind, action, and ethics. As the author of a Copernican revolution in philosophy, Kant grounded his philosophy in his positive theory of the mind, which remains an enigma two centuries later. Wuerth's original interpretation of Kant's theory of mind consults a far wider range of Kant's recorded thought than previous interpretations, revealing a fascinating evolution in Kant's thought in the decades before and after his 1781 Critique. Starting in the 1760s, Kant recognized the unique status of our epistemic contact to ourselves. This is the sole instance of our immediate epistemic contact with a substance, of being a substance, and it is the sole instance of epistemic contact with something other than the particular states of inner sense. Contrary to empiricists, Kant thus rejects the reduction of the self to a bundle of mental states of inner sense. But Kant also rejects the rational psychologists' assumption that the souls substantiality and simplicity implies its permanence, incorruptibility, and immortality. As Kant developed his transcendental idealism, he eventually pinpointed the source of their errors, a source neither unique to a particular, historical school, nor random. It is instead a deep, natural, and timeless transcendental confusion. Kants new account of substance allows him to draw new distinctions in kind between sensibility and understanding and between phenomenal and noumenal substance, setting the stage for a transcendental argument that only at the phenomenal level do substantiality and simplicity imply permanence and incorruptibility. Wuerth next undertakes a groundbreaking study of Kant's theory of action and ethics. He first maps Kant's notoriously vast and complex system of the minds powers, drawing on all of Kant's recorded thought. This system structures Kant's philosophy as a whole and so provides crucial insights into this whole and its parts, including Kant's theory of action, a persisting stumbling block for interpreters of Kant's ethics. Wuerth demonstrates that Kant rejects intellectualist theories of action that reduce practical agents to pure reason. We are instead irreducibly both intellectual and sensible, exercising a power of choice, or Willkur, subject to two irreducible conative currencies, moral motives and sensible incentives, as Kant makes clear long before his 1785 Groundwork. Immoral choices at odds with the former can thus nonetheless be coherent choices in harmony with the latter. Wuerth applies these new findings about Kant's theory of mind and action to an analysis of the foundations of Kant's ethics. He rejects the dominant constructivist interpretation in favor of a moral realist one. At the heart of Kant's Enlightenment ethics is his insistence that the authority of the moral law ultimately rests in our recognition of its authority. Kant guides us to this recognition of the authority of the moral law, across his works in ethics and his various formulations of the moral law, using a single elimination of sensibility procedure. Here Kant systematically rejects the pretenses of sensibility to isolate reason and its insights into moral right and wrong. Precisely because immoral choice remains a coherent alternative, however, moral virtue demands our ongoing cultivation of our capacities for cognition, feeling, desire, and character.

A number of Montesquieu's lesser-known discourses, dissertations and dialogues are made available to a wider audience, for the first time fully translated and annotated in English. The views they incorporate on politics, economics, science, and religion shed light on the overall development of his political and moral thought. They enable us better to understand not just Montesquieu's importance as a political philosopher studying forms of government, but also his stature as a moral philosopher, seeking to remind us of our duties while injecting deeper moral concerns into politics and international relations. They reveal that Montesquieu's vision for the future was remarkably clear: more science and less superstition; greater understanding of our moral duties; enhanced concern for justice, increased emphasis on moral principles in the conduct of domestic and international politics; toleration of conflicting religious viewpoints; commerce over war, and liberty over despotism as the proper goals for mankind.

Human, All Too Human marks the beginning of what is often called Nietzsche's middle or positivist period (which ends with the conclusion of Book IV of The Gay Science). It initiates some important features that become permanent in his work, such as his experiments in multiple writing styles within one work, his self-representation as a psychologist, his genealogical excavations of morality and his appeal to fellow Europeans to overcome the parochialism and antagonism of nationalism. Ruth Abbey shows Nietzsche to be more receptive to the Enlightenment tradition than he is typically taken to be. She assumes no knowledge of the text or of Nietzsche. She maps her chapters onto those of Nietzsche's text, allowing you to read the guide alongside the book. Altogether, she opens up Human, All Too Human for new readers, while more experienced Nietzsche scholars will appreciate the new perspective.

In this book, Marek Sullivan challenges a widespread consensus linking secularization to rationalization, and argues for a more sensual genealogy of secularity connected to affect, race and power. While existing works of secular intellectual history, especially Charles Taylor's A Secular Age (2007), tend to rely on rationalistic conceptions of Enlightenment thought, Sullivan offers an alternative perspective on key thinkers such as Descartes, Montesquieu and Diderot, asserting that these figures sought to reinstate emotion against the rationalistic tendencies of the past. From Descartes's last work Les Passions de l'Ame (1649) to Baron d'Holbach's System of Nature (1770), the French Enlightenment demonstrated an acute understanding of the limits of reason, with crucial implications for our current 'postsecular' and 'postliberal' moment. Sullivan also emphasizes the importance of Western constructions of Oriental religions for the history of the secular, identifying a distinctively secular-yet impassioned-form of Orientalism that emerged in the 18th century. Mahomet's racial profile in Voltaire's Le Fanatisme, ou Mahomet (1741), for example, functioned as a polemic device calibrated for emotional impact, in line with Enlightenment efforts to generate an affective body of anti-Catholic propaganda that simultaneously shored up people's sense of national belonging. By exposing the Enlightenment as a nationalistic and affective movement that resorted to racist, Orientalist and emotional tropes from the outset, Sullivan ultimately undermines modern nationalist appeals to the Enlightenment as a mark of European distinction.

In 1728 George Berkeley, the Irish philosopher and Anglican priest, came to America in the hope of founding a university in Bermuda and converting the Indians. He never reached Bermuda, where within a few years no Indians were left. Instead he settled in Newport, Rhode Island, one of the few places in New England that was hospitable to Anglicans. There his lively mind and sympathetic spirit involved him in a great variety of interests, though he stayed only thirty-three months. "Westward the Course of Empire takes its Way," Berkeley wrote, and these words inspired Americans both as British colonists and later as citizens of a new nation. Berkeley, in spite of his disappointment over the much-vexed Bermuda project, never flagged in his concern for the spiritual and intellectual life of the New World. The presence of the distinguished churchman gave heart to embattled Anglicans in Puritan New England. Through his close friendship with New Haven's Samuel Johnson, Berkeley did much to encourage both that faith and the town's recently founded college. Harvard also benefited from his generosity. But Berkeley's enduring influence on the cultural life of America is attested all the way from Yale's Berkeley College to Berkeley, California, the site of another great university. This book is a graceful and authoritative account of an important episode in the life of a major philosopher and influential figure in the religious life of colonial New England.

Kant's Critique of Pure Reason, his main work of theoretical philosophy, frequently uses metaphors from law. In this first book-length study in English of Kant's legal metaphors and their role in the first Critique, Sofie Moller shows that they are central to Kant's account of reason. Through an analysis of the legal metaphors in their entirety, she demonstrates that Kant conceives of reason as having a structure mirroring that of a legal system in a natural right framework. Her study shows that Kant's aim is to make cognisers become similar to authorized judges within such a system, by proving the legitimacy of the laws and the conditions under which valid judgments can be pronounced. These elements consolidate her conclusion that reason's systematicity is legal systematicity.

Why read Kant's Critique of Judgment today? Does this classic of aesthetic theory still possess the vitality to prompt those of us engaged with art and criticism to think more deeply about issues that move us, issues such as the force of aesthetic experience, the essence of art, and the relationship of beauty and meaning? It does, if we find the right way into it. Michel Chaouli shows us one such way. He unwraps the gray packing paper of Kant's prose to reveal the fresh and fierce ideas that dwell in this masterpiece-not just the philosopher's theory of beauty but also his ruminations on organisms and life. Each chapter in Thinking with Kant's Critique of Judgment unfolds the complexity of a key concept, to disclose its role in Kant's thought and to highlight the significance it holds for our own thinking. Chaouli invites all who are interested in art and interpretation-novice and expert alike-to set out on the path of thinking with the Critique of Judgment. The rewards are handsome: we see just how profoundly Kant's book can shape our own ideas about aesthetic experience and meaning. By thinking with Kant, we learn to surpass the horizon of his thought and find ourselves pushed to the very edge of what can be grasped firmly. That is where Kant's book is at its most thrilling.

Enlists the principles of post-humanist critique in order to investigate decades of intimate dialogues between African American and Spanish intellectuals In Archives of Flesh, Robert Reid-Pharr reveals the deep history of intellectual engagement between African America and Spain. Opening a fascinating window onto black and anti-Fascist intellectual life from 1898 through the mid-1950s, Reid-Pharr argues that key institutions of Western Humanism, including American colleges and universities, developed in intimate relation to slavery, colonization, and white supremacy. This retreat to rigidly established philosophical and critical traditions can never fully address-or even fully recognize-the deep-seated hostility to black subjectivity underlying the humanist ideal of a transcendent Manhood. Calling for a specifically anti-white supremacist reexamination of the archives of black subjectivity and resistance, Reid-Pharr enlists the principles of post-humanist critique in order to investigate decades of intimate dialogues between African American and Spanish intellectuals, including Salaria Kea, Federico Garcia Lorca, Nella Larsen, Langston Hughes, Richard Wright, Chester Himes, Lynn Nottage, and Pablo Picasso. In the process Reid-Pharr takes up the "African American Spanish Archive" in order to resist the anti-corporeal, anti-black, anti-human biases that stand at the heart of Western Humanism.

La France est une nation legere - ce lieu commun antique est abondamment repris tout au long du XVIIIe siecle, temoignant de profonds bouleversements axiologiques, scientifiques et ethiques, dont ce volume collectif cherche a mesurer l'importance et les enjeux, en racontant l'histoire d'un autre siecle des Lumieres : celle d'un siecle de la Legerete. Propre aux representations que le XVIIIe siecle francais construit de lui-meme, tant par rapport aux siecles qui l'ont precede que dans une logique de parallele entre les nations europeennes, la legerete du XVIIIe siecle est un important paradigme de l'historiographie qui s'est constituee sitot apres la Revolution. Les heritiers du XVIIIe siecle ne reconnaissent pas seulement en lui l'age de la raison et du progres, des Lumieres et des droits du citoyen, mais eprouvent aussi tantot du mepris, tantot de la nostalgie pour la pretendue legerete de ses moeurs, la futilite de ses gouts ou la frivolite de ses enfantillages. Entre la bourgeoisie industrieuse du XIXe siecle tirant profit des representations voluptueuses des fetes galantes et l'interet de notre epoque celebrant l'aimable frivolite du siecle de Marie-Antoinette, le XVIIIe siecle en sa legerete n'a jamais cesse de seduire certes, mais aussi de questionner le recit progressiste de la raison et de l'utilite dans la definition des valeurs qui fondent notre communaute. Aussi importe-t-il d'interroger les conceptions et les valeurs qui sont associees a la notion de legerete au XVIIIe siecle, de maniere a mieux comprendre dans quelle mesure elle a pu etre associee a la fois au caractere de la nation francaise en general et au XVIIIe siecle en particulier. --- The age-old cliche that France is a light-hearted nation is echoed repeatedly throughout the eighteenth century and bears witness to the deep axiological, scientific and ethical upheavals which this volume explores. By analysing the importance of, and issues at stake in, these transformations, the articles gathered here tell the story of another age of Enlightenment: the story of an age of lightness. Lightness is at the crux of how the French eighteenth century represents itself both in contrast with previous centuries and through parallels between European nations. The concept of lightness therefore constitutes an essential paradigm of the historiography that developed immediately after the French Revolution. The intellectual heirs of the eighteenth century do not only find in this period an age of reason, progress, Enlightenment and citizens' rights; they also feel, at times, contempt, at other times, nostalgia for the alleged lightness of its mores, the futility of its taste or the frivolity of its childish ways. Between the industrious bourgeoisie of the 19th century exploiting the voluptuous representations of fetes galantes and the fascination of our own 21st century for the delightful frivolity of Marie-Antoinette's era, the 18th century in its lightness has never lost its charm. Yet, crucially, it also challenges the progressive narrative of the history of reason and usefulness in the definition of the very values on which our community is built. It is therefore essential to analyse the concepts and values associated to the notion of lightness in the 18th century. Such an approach yields breakthroughs in understanding why, and to what extent, this idea of lightness has been related to the French national character in general as well as, more particularly, to its 18th century.

The history of anthropology has been written from multiple viewpoints, often from perspectives of gender, nationality, theory, or politics. Before Boas delves deeper into issues concerning anthropology's academic origins to present a groundbreaking study that reveals how ethnography and ethnology originated during the eighteenth rather than the nineteenth century, developing parallel to anthropology, or the "natural history of man." Han F. Vermeulen explores primary and secondary sources from Russia, Germany, Austria, the United States, the Netherlands, Hungary, the Czech Republic, Slovakia, France, and Great Britain in tracing how "ethnography" originated as field research by German-speaking historians and naturalists in Siberia (Russia) during the 1730s and 1740s, was generalized as "ethnology" by scholars in Goettingen (Germany) and Vienna (Austria) during the 1770s and 1780s, and was subsequently adopted by researchers in other countries. Before Boas argues that anthropology and ethnology were separate sciences during the Age of Reason, studying racial and ethnic diversity, respectively. Ethnography and ethnology focused not on "other" cultures but on all peoples of all eras. Following G. W. Leibniz, researchers in these fields categorized peoples primarily according to their languages. Franz Boas professionalized the holistic study of anthropology from the 1880s into the twentieth century.

The contributions of some of the most eminent scholars interested in Giordano Bruno present an exhaustive overview of the state-of-the-art research on Bruno's work discussing Bruno's epistemic and literary practices, his natural philosophy, or his role as theologian and metaphysic at the cutting-edge of their disciplines. The book will also reflect aspects of Bruno's reception in the past and today, inside and outside academia.

The collection is based on a conference organized in 2008 in conjunction by the Max Planck Institute for the History of Science, Berlin and the CentralEuropeanUniversity,Budapest.

Voltaire (1694-1778), best remembered as the author of Candide, is one of the central actors - arguably the defining personality - of the European Enlightenment. In this Very Short Introduction, Nicholas Cronk explores Voltaire's remarkable career and demonstrates how his thinking is pivotal to our notion and understanding of the Enlightenment. In a fresh and modern examination of his writings, Cronk examines the nature of Voltaire's literary celebrity, demonstrating the extent to which his work was reactive and practical, and therefore made sense within the broader context of the debates to which he responded. The most famous living author in Europe in the 18th century, Cronk emphasises Voltaire's skills of 'performance' as a writer and his continued relevance today. He concludes by looking not only at Voltaire's impact in literature and philosophy, but also his influence on French political values and modern French politics. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.

"Margaret L King has put together a highly representative selection of readings from most of the more significant -- but by no means the most obvious -- texts by the authors who made up the movement we have come to call the 'Enlightenment.' They range across much of Europe and the Americas, and from the early seventeenth century until the end of the eighteenth. In the originality of the choice of texts, in its range and depth, this collection offers both wide coverage and striking insights into the intellectual transformation which has done more than any other to shape the world in which we live today. It is simply the best introduction to the subject now available ." -- Anthony Pagden, UCLA, and author of The Enlightenment and Why It Still Matters

Expressions of gratitude abound. Hardly a book is published that does not include in its preface or acknowledgments some variation on, "I am grateful to...for..." Indeed, most achievements come to be only through the help of others. We value the benevolence of others, and when we-or our loved ones-are the recipients of benevolence, our emotional response is often one of gratitude. But, are we bound to the requirement of 'repaying' our benefactors in some way? If we are, and there are-as ordinary language suggests-debts of gratitude, what kind of debts are these? Does the appropriateness of my gratitude require that my benefactor in fact intended to benefit me (in just the way she did)? Is there a difference between feeling grateful and being grateful? Is a precondition of my being grateful to another that I respect her? Do we owe a special sort of gratitude to those who have shaped us into the persons we are? What are the psychological and normative relations between gratitude the emotion, and gratitude the virtue? These are among the questions carefully addressed in The Moral Psychology of Gratitude. This volume provides readers with the state-of-the-art in research on gratitude. It does so in the form of sixteen never-before published articles on the emotion by leading voices in philosophy and the sciences of the mind.

This volume critically examines and elucidates the complex relationship between politics and teleology in Kant's philosophical system. Examining this relationship is of key philosophical importance since Kant develops his political philosophy in the context of a teleological conception of the purposiveness of both nature and human history. Kant's approach poses the dual task of reconciling his normative political theory with both his priori moral philosophy and his teleological philosophy of nature and human history. The fourteen essays in this volume, by leading scholars in the field, explore the relationship between teleology and politics from multiple perspectives. Together, the essays explore Kant's normative political theory and legal philosophy, his cosmopolitanism and views on international relations, his theory of history, his theory of natural teleology, and the broader relationship between morality, history, nature and politics in Kant's works. This important new volume will be of interest to a wide audience, including Kant scholars, scholars and students working on topics in moral and political philosophy, the philosophy of history, political theory and political science, legal scholars and international relations theorists, as well as those interested broadly in the history of ideas.

Written by Robert Wicks, a recognised Kant specialist who teaches at the University of Auckland, Kant: A Complete Introduction is designed to give you everything you need to succeed, all in one place. It covers the key areas that students are expected to be confident in, outlining the basics in clear jargon-free English, and then providing added-value features like summaries of key books, and even lists of questions you might be asked in your seminar or exam. The book uses a structure that mirrors many university courses on Freud and psychoanalysis - explaining and contextualising Kant's theories, which have been among the most influential in Philosophy. The book starts by introducing Kant and his way of thinking and arguing, before looking at how Kant answered three key questions: What can I know? What should I do? What may I hope? In doing so, Professor Wicks introduces the reader to all of Kant's key work, including The Critique of Pure Reason. Teach Yourself titles employ the 'Breakthrough method', which is designed specifically to overcome problems that students face. - Problem: "I find it difficult to remember what I've read."; Solution: this book includes end-of-chapter questions and summaries, and flashcards of key points available on-line and as apps - Problem: "Most books mention important other sources, but I can never find them in time."; Solution: this book includes key texts and case studies are summarised, complete with fully referenced quotes ready to use in your essay or exam. - Problem: "Lots of introductory books turn out to cover totally different topics than my course."; Solution: this book is written by a current university lecturer who understands what students are expected to know.

This book is the first translation into English of the Reflections which Kant wrote whilst formulating his ideas in political philosophy: the preparatory drafts for Theory and Practice, Toward Perpetual Peace, the Doctrine of Right, and Conflict of the Faculties; and the only surviving student transcription of his course on Natural Right. Through these texts one can trace the development of his political thought, from his first exposure to Rousseau in the mid 1760s through to his last musings in the late 1790s after his final system of Right was published. The material covers such topics as the central role of freedom, the social contract, the nature of sovereignty, the means for achieving international peace, property rights in relation to the very possibility of human agency, the general prohibition of rebellion, and Kant's philosophical defense of the French Revolution.

Gillian Rose is among the twentieth century's most important social philosophers. In perhaps her most significant work, Hegel Contra Sociology, Rose mounts a forceful defence of Hegelian speculative thought. Demonstrating how, in his criticisms of Kant and Fichte, Hegel supplies a preemptive critique of Weber, Durkheim, and all of the sociological traditions that stem from these "neo-Kantian" thinkers, Rose argues that any attempt to preserve Marxism from a similar critique and any attempt to renew sociology cannot succeed without coming to terms with Hegel's own speculative discourse. With an analysis of Hegel's mature works in light of his early radical writings, this book represents a profound step toward enacting just such a return to the Hegelian.

Providing a unique interpretation of Kant's theory of judgement as integral to his overall project, Claudia Brodsky explores his continued relevance to contemporary theoretical concerns. The Linguistic Condition traces how Kant combined sensus communis, or common sense with the communicative nature of judgement to reveal that, for him, acts of judgement are dependent on their linguistic articulation, so that in Kantian philosophy language and judgement are inextricably linked. In this first in-depth analysis of language in the Critique of Judgement, Brodsky forms creative connections between literature and philosophy.