Immanuel Kant laid the foundations of modern Western thought. Every subsequent major philosopher owes a profound debt to Kant's attempts to delimit human reason as an appropriate object of philosophical enquiry. And yet, Kant's relentless systematic formalism made him a controversial figure in the history of the philosophy that he helped to shape. Introducing Kant focuses on the three critiques of Pure Reason, Practical Reason and Judgement. It describes Kant's main formal concepts: the relation of mind to sensory experience, the question of freedom and the law and, above all, the revaluation of metaphysics. Kant emerges as a diehard rationalist yet also a Romantic, deeply committed to the power of the sublime to transform experience. The illustrated guide explores the paradoxical nature of the pre-eminent philosopher of the Enlightenment, his ideas and explains the reasons for his undiminished importance in contemporary philosophical debates.

The dramatic collapse of the friendship between Rousseau and Hume, in the context of their grand intellectual quest to conquer the limits of human understanding. The rise and spectacular fall of the friendship between the two great philosophers of the eighteenth century, barely six months after they first met, reverberated on both sides of the Channel. As the relationship between Jean-Jacques Rousseau and David Hume unraveled, a volley of rancorous letters was fired off, then quickly published and devoured by aristocrats, intellectuals, and common readers alike. Everyone took sides in this momentous dispute between the greatest of Enlightenment thinkers. In this lively and revealing book, Robert Zaretsky and John T. Scott explore the unfolding rift between Rousseau and Hume. The authors are particularly fascinated by the connection between the thinkers' lives and thought, especially the way that the failure of each to understand the other-and himself-illuminates the limits of human understanding. In addition, they situate the philosophers' quarrel in the social, political, and intellectual milieu that informed their actions, as well as the actions of the other participants in the dispute, such as James Boswell, Adam Smith, and Voltaire. By examining the conflict through the prism of each philosopher's contribution to Western thought, Zaretsky and Scott reveal the implications for the two men as individuals and philosophers as well as for the contemporary world.

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.

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.

The reputation of the Marquis de Sade is well-founded. The experience of reading his works is demanding to an extreme. Violence and sexuality appear on almost every page, and these descriptions are interspersed with extended discourses on materialism, atheism, and crime. In this bold and rigorous study William S. Allen sets out the context and implications of Sade's writings in order to explain their lasting challenge to thought. For what is apparent from a close examination of his works is the breadth of his readings in contemporary science and philosophy, and so the question that has to be addressed is why Sade pursued these interests by way of erotica of the most violent kind. Allen shows that Sade's interests lead to a form of writing that seeks to bring about a new mode of experience that is engaged in exploring the limits of sensibility through their material actualization. In common with other Enlightenment thinkers Sade is concerned with the place of reason in the world, a place that becomes utterly transformed by a materialism of endless excess. This concern underlies his interest in crime and sexuality, and thereby puts him in the closest proximity to thinkers like Kant and Diderot, but also at the furthest extreme, in that it indicates how far the nature and status of reason is perverted. It is precisely this materialist critique of reason that is developed and demonstrated in his works, and which their reading makes persistently, excessively, apparent.

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.

Figures of Natality reads metaphors and narratives of birth in the age of Goethe (1770-1832) as indicators of the new, the unexpected, and the revolutionary. Using Hannah Arendt's concept of natality, Joseph O'Neil argues that Lessing, Goethe, and Kleist see birth as challenging paradigms of Romanticism as well as of Enlightenment, resisting the assimilation of the political to economics, science, or morality. They choose instead to preserve the conflicts and tensions at the heart of social, political, and poetic revolutions. In a historical reading, these tensions evolve from the idea of revolution as Arendt reads it in British North America to the social and economic questions that shape the French Revolution, culminating in a consideration of the culture of the modern republic as such. Alongside this geopolitical evolution, the ways of representing the political change, too, moving from the new as revolutionary eruption to economic metaphors of birth. More pressing still is the question of revolutionary subjectivity and political agency, and Lessing, Goethe, and Kleist have an answer that is remarkably close to that of Walter Benjamin, as that "secret index" through which each past age is "pointed toward redemption." Figures of Natality uncovers this index at the heart of scenes and products of birth in the age of Goethe.

In the European Enlightenments it was often argued that moral conduct rather than adherence to certain theological doctrines was the true measure of religious belief. Thomas Ahnert argues that this characteristically "enlightened" emphasis on conduct in religion was less reliant on arguments from reason alone than is commonly believed. In fact, the champions of the Scottish Enlightenment were deeply skeptical of the power of unassisted natural reason in achieving "enlightened" virtue and piety. They advocated a practical program of "moral culture," in which revealed religion was of central importance. Ahnert traces this to theological controversies going back as far as the Reformation concerning the key question of early modern theology, the conditions of salvation. His findings present a new point of departure for all scholars interested in the intersection of religion and Enlightenment.

Debates about the nature of the Enlightenment date to the eighteenth century, when Imanual Kant himself addressed the question, "What is Enlightenment?" The contributors to this ambitious book offer a paradigm-shifting answer to that now-famous query: Enlightenment is an event in the history of mediation. Enlightenment, they argue, needs to be engaged within the newly broad sense of mediation introduced here--not only oral, visual, written, and printed media, but everything that intervenes, enables, supplements, or is simply in between.

With essays addressing infrastructure and genres, associational practices and protocols, this volume establishes mediation as the condition of possibility for enlightenment. In so doing, it not only answers Kant's query; it also poses its own broader question: how would foregrounding mediation change the kinds and areas of inquiry in our own epoch? "This Is Enlightenment "is a landmark volume""with the polemical force and archival depth to start a conversation that extends across the disciplines that the Enlightenment itself first configured.

In Kant's Moral Religion, Allen W. Wood argues that Kant's doctrine of religious belief if consistent with his best critical thinking and, in fact, that the "moral arguments" along with the faith they justify are an integral part of Kant's critical philosophy. Wood shows that Kant's sensitive religious outlook on the world deserves to be counted among the greatest of his philosophical contributions.

In setting forth his interpretation of Kant, Wood provides a clear statement of what the philosopher reveals in his reasoning for belief in God and immortality. He reexamines Kant's conception of moral volition and defends his doctrine of the "highest good." He discusses Kant's use of moral faith as a rational criterion for religion in relation to ecclesiastically faith, religious experience, and claims to divine revelation. Finally, he discusses the philosopher's idea of radical evil in man's nature, and develops Kant's theory of divine grace as it is foreshadowed in his 1793 book Religion Within the Limits of Reason Alone.

Kant's thoughts about religion, Wood maintains, are a great philosopher's solution to difficult problems that must be confronted by everyone and can serve as a guide in any effort to deal rationally with questions of religion."

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.

Benedict (Baruch) de Spinoza (1632-1677) was one of the most systematic, inspiring, and influential philosophers of the early modern period. From a pantheistic starting point that identified God with Nature as all of reality, he sought to demonstrate an ethics of reason, virtue, and freedom while unifying religion with science and mind with body. His contributions to metaphysics, epistemology, psychology, ethics, politics, and the analysis of religion remain vital to the present day. Yet his writings initially appear forbidding to contemporary readers, and his ideas have often been misunderstood. This second edition of The Cambridge Companion to Spinoza includes new chapters on Spinoza's life and his metaphysics, epistemology, philosophy of religion, and biblical scholarship, as well as extensive updates to the previous chapters and bibliography. A thorough, reliable, and accessible guide to this extraordinary philosopher, it will be invaluable to anyone who wants to understand what Spinoza has to teach.

A new idea of the future emerged in eighteenth-century France. With the development of modern biological, economic, and social engineering, the future transformed from being predetermined and beyond significant human intervention into something that could be dramatically affected through actions in the present. The Time of Enlightenment argues that specific mechanisms for constructing the future first arose through the development of practices and instruments aimed at countering degeneration. In their attempts to regenerate a healthy natural state, Enlightenment philosophes created the means to exceed previously recognized limits and build a future that was not merely a recuperation of the past, but fundamentally different from it. A theoretically inflected work combining intellectual history and the history of science, this book will appeal to anyone interested in European history and the history of science, as well as the history of France, the Enlightenment, and the French Revolution.

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.

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.

The markings - marginal notes, underlinings, bookmarks, turned down corners - on the books in Voltaire's vast library bear witness to his thinking. The Corpus des notes marginales reproduces them alongside the extracts to which they relate. Comprehensive editorial notes show how Voltaire's reading influenced his writing. On Voltaire's death in 1778, his vast library, consisting of some 7000 volumes, was sold by his niece, Marie-Louise Denis, to Catherine the Great of Russia for 30,000 roubles. The empress, who had corresponded with Voltaire for fifteen years, wished to preserve the library intact as a monument to the writer, and housed the collection in the palace of the Hermitage. It was subsequently transferred to the Imperial Public Library, and then incorporated into the National Library of Russia, St Petersburg, where it now resides. Beginning in the 1950s Russian scholars typed out the extracts annotated by Voltaire and his secretaries and added their notes and markings for publication. The Corpus des notes marginales was launched by Akademie Verlag in East Berlin in 1979, with the Voltaire Foundation as co-publisher. Akademie Verlag was obliged to abandon the project in the mid-1990s, but in 2003 the Voltaire Foundation took the decision to complete it. In 2004 Natalia Elaguina, Head of Western Manuscripts at the National Library, began sending material to the Voltaire Foundation, and it is thanks to her that the Corpus des notes marginales was published as volumes 136 to 144 of the Complete Works of Voltaire. MARGINALIA OUTSIDE ST PETERSBURG. As a complement to the Corpus des notes marginales, the Notes et ecrits marginaux conserves hors de la Bibliotheque nationale de Russie (volume 145 of the Complete Works) reproduces marginalia by Voltaire found in works outside of his personal library in both printed books and manuscripts. It occupies a unique place within the series as some of the texts included therein were annotated by Voltaire not for his own use but for friends, acquaintances and correspondents. Contributors: Larissa Albina, Samuel Bailey, Nicholas Cronk, Jean Dagen, Natalia Elaguina, Nathalie Ferrand, Graham Gargett, Paul Gibbard, Ethel Groffier, John R. Iverson, Edouard Langille, Christiane Mervaud, Michel Mervaud, Patrick Neiertz, Christophe Paillard, Jean-Alexandre Perras, Gillian Pink, John Renwick, Kelsey Rubin-Detlev, Alain Sandrier, Bertram E. Schwarzbach, Gerhardt Stenger, Gemma Tidman,Bruno Tribout, David Williams, Irina Zaitseva.

The museum 'La Specola' in Florence hosts a celebrated collection of eighteenth-century anatomical models in wax - lifelike body parts and bodies in vivid poses, reminiscent of famous works of art and anatomical illustration. Based on a detailed study of rich archival sources, Model Experts explores practices of model production and display, and reveals the often invisible labours of the co-operating artisans, anatomists, and administrators. The book shows that the models were central to a remarkable political experiment: 'La Specola' opened in 1775 as the Royal Museum of Physics and Natural History, one of the first public science museums in Europe. As a venue for public enlightenment, the museum displayed model anatomies to create the model citizen. The study also moves beyond the borders of Tuscany, following a set of Florentine waxes to Vienna to explore the diverse reactions of medical professionals and general audiences as the models travelled in enlightened Europe. Focusing on the models' role for articulations of expertise in state service, the study uncovers the tensions and controversies behind the artificial anatomies' serene surfaces to highlight the fragility of expert authority, and the mutual constitution of notions of expertise, the public, and the state around 1800. The book will be of interest to historians of medicine, science, art, and enlightenment, to scholars in museum studies and in science & technology studies interested in the historical emergence of expertise, public engagement with science, and the relationship between science and the state.