The literary and scientific renaissance that struck Germany around 1800 is usually taken to be the cradle of contemporary humanism. Posthumanism in the Age of Humanism shows how figures like Immanuel Kant and Johann Wolfgang Goethe as well as scientists specializing in the emerging modern life and cognitive sciences not only established but also transgressed the boundaries of the "human." This period so broadly painted as humanist by proponents and detractors alike also grappled with ways of challenging some of humanism's most cherished assumptions: the dualisms, for example, between freedom and nature, science and art, matter and spirit, mind and body, and thereby also between the human and the nonhuman. Posthumanism is older than we think, and the so-called "humanists" of the late Enlightenment have much to offer our contemporary re-thinking of the human.

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.

Although indisputably one of the most important thinkers in the Western intellectual tradition, Rousseau's actual place within that tradition, and the legacy of his thought, remains hotly disputed. Thinking with Rousseau reconsiders his contribution to this tradition through a series of essays exploring the relationship between Rousseau and other 'great thinkers'. Ranging from 'Rousseau and Machiavelli' to 'Rousseau and Schmitt', this volume focuses on the kind of intricate work that intellectuals do when they read each other and grapple with one another's ideas. This approach is very helpful in explaining how old ideas are transformed and/or transmitted and new ones are generated. Rousseau himself was a master at appropriating the ideas of others, while simultaneously subverting them, and as the essays in this volume vividly demonstrate, the resulting ambivalences and paradoxes in his thought were creatively mined by others.

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.

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.

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.

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.

'The best single-volume study of the Enlightenment that we have' Literary Review The Enlightenment is one of the formative periods of Western history, yet more than 300 years after it began, it remains controversial. It is often seen as the fountainhead of modern values such as human rights, religious toleration, freedom of thought, scientific thought as an exemplary form of reasoning, and rationality and evidence-based argument. Others accuse the Enlightenment of putting forward a scientific rationality which ignores the complexity and variety of human beings, propagates shallow atheism, and aims to subjugate nature to so-called technical progress. Answering the question 'what is Enlightenment?' Kant famously urged men and women above all to 'have the courage to use your own understanding'. Robertson shows how the thinkers of the Enlightenment did just that, seeking a rounded understanding of humanity in which reason was balanced with emotion and sensibility. His book goes behind the controversies about the Enlightenment to return to its original texts and to show that above all it sought to increase human happiness in this world by promoting scientific inquiry and reasoned argument. His book overturns many received opinions - for example, that enlightenment necessarily implied hostility to religion (though it did challenge the authority traditionally assumed by the Churches). It is a master-class in 'big picture' history, about one of the foundational epochs of modern times.

'The ideal interpreter of the Ring ... a fascinating and valuable study ... absorbing and convincing' Sunday Times The Ring of the Nibelung is one of the greatest works of art created in modern times. Roger Scruton's brilliant and passionate exploration of the drama, music, symbolism and philosophy of Wagner's masterpiece - with its themes of love, death, sacrifice and freedom - shows how, ultimately, it expresses the truth about the human condition. 'Highly original and penetrating ... tremendous' Tim Blanning, Literary Review 'A rich, historical account ... After reading this book, only the most unadventurous reader would turn down the chance to see Wagner's masterpiece' Economist 'A brilliant gallop through the master's religious, musical and philosophical contexts' Sue Prideaux, Spectator 'Scruton is one of the finest philosopher-musicians since Schopenhauer' Jonathan Gaisman, Standpoint

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.

Lancees six ans apres le Dictionnaire philosophique, les Questions sur l'Encyclopedie sont un des derniers chefs-d'oeuvre de Voltaire. OEuvre alphabetique, oeuvre polemique comme le Dictionnaire, les Questions offrent une richesse thematique sans equivalent et constituent un veritable condense des idees de Voltaire sur une impressionnante diversite de sujets. Collaborateurs: Marcus Allen, Francois Bessire, Alice Breathe, Christophe Cave, Marie-Helene Cotoni, Nicholas Cronk, Olivier Ferret, Michael Freyne, Graham Gargett, Paul Gibbard, Russell Goulbourne, Dominique Lussier, Christiane Mervaud, Michel Mervaud, Guillaume Metayer, Paul H. Meyer, Jeanne R. Monty, Francois Moureau, Christophe Paillard, Gillian Pink, Stephane Pujol, John Renwick, Bertram E. Schwarzbach, Arnoux Straudo, Jeroom Vercruysse.

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.

The Oxford University Studies in the Enlightenment series, previously known as SVEC (Studies on Voltaire and the Eighteenth Century), has published over 500 peer-reviewed scholarly volumes since 1955 as part of the Voltaire Foundation at the University of Oxford. International in focus, Oxford University Studies in the Enlightenment volumes cover wide-ranging aspects of the eighteenth century and the Enlightenment, from gender studies to political theory, and from economics to visual arts and music, and are published in English or French.