En 1760, le pieux Jean-Jacques Le Franc de Pompignan denonce a l'Academie francaise la litterature et la philosophie du moment. Se declenche alors un deluge de pamphlets, un grand nombre des fusees les mieux ciblees partant de Ferney, notamment des contes en vers parmi les plus celebres de Voltaire: "La Vanite", "Le Russe a Paris" et "Le Pauvre Diable". Apres quelques mois, celui-ci se decide de reunir ces ecrits dans un "Recueil des faceties parisiennes". A ses propres textes, il ajoute quelques contributions d'autres philosophes, mais egalement des morceaux du parti ennemi, agrementes d'ajouts assassins sous la forme de notes et de prefaces.

There is a long tradition, in the history and philosophy of science, of studying Kant's philosophy of mathematics, but recently philosophers have begun to examine the way in which Kant's reflections on mathematics play a role in his philosophy more generally, and in its development. For example, in the Critique of Pure Reason, Kant outlines the method of philosophy in general by contrasting it with the method of mathematics; in the Critique of Practical Reason, Kant compares the Formula of Universal Law, central to his theory of moral judgement, to a mathematical postulate; in the Critique of Judgement, where he considers aesthetic judgment, Kant distinguishes the mathematical sublime from the dynamical sublime. This last point rests on the distinction that shapes the Transcendental Analytic of Concepts at the heart of Kant's Critical philosophy, that between the mathematical and the dynamical categories. These examples make it clear that Kant's transcendental philosophy is strongly influenced by the importance and special status of mathematics. The contributions to this book explore this theme of the centrality of mathematics to Kant's philosophy as a whole. This book was originally published as a special issue of the Canadian Journal of Philosophy.

Slavoj Zizek gives us a reading of a philosophical giant that changes our way of thinking about the new posthuman era. No ordinary study of Hegel, this work investigates what he might have had to say about the idea of the 'wired brain' - what happens when a direct link between our mental processes and a digital machine emerges. Zizek explores the phenomenon of a wired brain effect, and what might happen when we can share our thoughts directly with others. He hones in on the key question of how it shapes our experience and status as 'free' individuals and asks what it means to be human when a machine can read our minds. With characteristic verve and enjoyment of the unexpected, Zizek connects Hegel to the world we live in now, shows why he is much more fun than anyone gives him credit for, and why the 21st century might just be Hegelian.

Reassessing the Radical Enlightenment comprises fifteen new essays written by a team of international scholars. The collection re-evaluates the characteristics, meaning and impact of the Radical Enlightenment between 1660 and 1825, spanning England, Ireland, the Dutch Republic, France, Germany and the Americas. In addition to dealing with canonical authors and celebrated texts, such as Spinoza and his Tractus theologico-politicus, the authors discuss many less well-known figures and debates from the period. Divided into three parts, this book: Considers the Radical Enlightenment movement as a whole, including its defining features and characteristics and the history of the term itself. Traces the origins and events of the Radical Enlightenment, including in-depth analyses of key figures including Spinoza, Toland, Meslier, and d'Holbach. Examines the outcomes and consequences of the Radical Enlightenment in Europe and the Americas in the eighteenth century. Chapters in this section examine later figures whose ideas can be traced to the Radical Enlightenment, and examine the role of the period in the emergence of egalitarianism. This collection of essays is the first stand-alone collection of studies in English on the Radical Enlightenment. It is a timely and comprehensive overview of current research in the field which also presents new studies and research on the Radical Enlightenment.

Ludvig Holberg (1684-1754) was the foremost representative of the Danish-Norwegian Enlightenment and also a European figure of note. He published significant works in natural law and history, but also a very important body of moral essays and epistles. He authored several engaging autobiographies and European travelogues, a major utopian novel that was an immediate European succes, interesting satires that advocated women's education and career, and a large number of comedies. These comedies secured Holberg's status as the most significant playwright in Scandinavia before Ibsen and Strindberg. Through his extensive oeuvre, but especially through his plays, Holberg had a decisive influence on the formation of modern Danish as a literary language, something that was a self-conscious effort on the part of a man who saw himself as an educator of the public. Despite his contemporary impact at home and abroad and his ongoing popularity in Scandinavia, he remains little known in the wider world of enlightenment studies. It is the aim of this volume to revive Holberg as a major figure from a minor corner of the Enlightenment world by presenting the full variety of his work and giving it a European context.

John Locke's An Essay Concerning Human Understanding begins with a clear statement of an epistemological goal: to explain the limits of human knowledge, opinion, and ignorance. The actual text of the Essay, in stark contrast, takes a long and seemingly meandering path before returning to that goal at the Essay's end-one with many detours through questions in philosophy of mind, metaphysics, and philosophy of language. Over time, Locke scholarship has come to focus on Locke's contributions to these parts of philosophy. In Locke's Science of Knowledge, Priselac refocuses on the Essay's epistemological thread, arguing that the Essay is unified from beginning to end around its compositional theory of ideas and the active role Locke gives the mind in constructing its thoughts. To support the plausibility and demonstrate the value of this interpretation, Priselac argues that-contrary to its reputation as being at best sloppy and at worst outright inconsistent-Locke's discussion of skepticism and account of knowledge of the external world fits neatly within the Essay's epistemology.

In 1758, Rousseau announced that he had adopted "vitam impendere vero" (dedicate life to truth) as a personal pledge. Despite the dramatic nature of this declaration, no scholar has yet approached Rousseau's work through the lens of truth or truthseeking. What did it mean for Rousseau to lead a life dedicated to truth? This book presents Rousseau's normative account of truthseeking, his account of what human beings must do if they hope to discover the truths essential to human happiness. Rousseau's writings constitute a practical guide to these truths; they describe how he arrived at them and how others might as well. In reading Rousseau through the lens of truth, Neidleman traverses the entirety of Rousseau's corpus, and, in the process, reveals a series of symmetries among the disparate themes treated in those texts. The first section of the book lays out Rousseau's general philosophy of truth and truthseeking. The second section follows Rousseau down four distinct pathways to truth: reverie, republicanism, religion, and reason. With a strong grounding in both the Anglophone and Francophone scholarship on Rousseau, this book will appeal to scholars across a broad range of disciplines.

Given Australia's status as an (unfinished) colonial project of the British Empire, the basic institutions that were installed in its so-called 'empty' landscape derive from a value-laden framework borne out of industrialization, colonialism, the consolidation of the national statist system and democracy - all entities imbued with British Enlightenment principles and thinking. Modernity in Australia has thus been constituted by the importation, assumption and triumph of the Western mind - materially, psychologically, culturally, socio-legally and cartographically. 'Inside Australian Culture: Legacies of Enlightenment Values' offers a critical intervention into the continuing effects of colonization in Australia and the structures it brought, which still inform and dominate its public culture. Through a careful analysis of three disparate but significant moments in Australian history, the authors investigate the way the British Enlightenment continues to dominate contemporary Australian thinking and values. Employing the lens of Indian cultural theorist Ashis Nandy, the authors argue for an Australian public culture that is profoundly conscious of its assumptions, history and limitations.

Offering an original perspective on the central project of Descartes' Meditations, this book argues that Descartes' free will theodicy is crucial to his refutation of skepticism. A common thread runs through Descartes' radical First Meditation doubts, his Fourth Meditation discussion of error, and his pious reconciliation of providence and freedom: each involves a clash of perspectives-thinking of God seems to force conclusions diametrically opposed to those we reach when thinking only of ourselves. Descartes fears that a skeptic could exploit this clash of perspectives to argue that Reason is not trustworthy because self-contradictory. To refute the skeptic and vindicate the consistency of Reason, it is not enough for Descartes to demonstrate (in the Third Meditation) that our Creator is perfect; he must also show (in the Fourth) that our errors cannot prove God's imperfection. To do this, Descartes invokes the idea that we err freely. However, prospects initially seem dim for this free will theodicy, because Descartes appears to lack any consistent or coherent understanding of human freedom. In an extremely in-depth analysis spanning four chapters, Ragland argues that despite initial appearances, Descartes consistently offered a coherent understanding of human freedom: for Descartes, freedom is most fundamentally the ability to do the right thing. Since we often do wrong, actual humans must therefore be able to do otherwise-our actions cannot be causally determined by God or our psychology. But freedom is in principle compatible with determinism: while leaving us free, God could have determined us to always do the good (or believe the true). Though this conception of freedom is both consistent and suitable to Descartes' purposes, when he attempts to reconcile it with divine providence, Descartes's strategy fails, running afoul of his infamous doctrine that God created the eternal truths.

Offering a deep look into the moral uncertainty in the contemporary social sciences and American society, this book explores an in-depth solution. This solution, as articulated by Pitirim A. Sorokin in the 20th century, is the theory of Integralism; a perspective dating back to Plato, Aristotle and Aquinas. Sorokin initially applied Integralism by locating and analyzing three dominant super socio-cultural systems over 2500 years of Graeco-Roman and Western history. Each super system was unified by a central philosophical principle based either on materialism (the senses), or the rational, or the supersensory/super-rational. A super system declines when it reaches the limits of its potential to achieve its true reality and value, to be replaced by another super system. Sorokin described a trendless rotation of the three super socio-cultural systems. The current dominant super socio-cultural system in the West is a materialist version emphasizing science and technology with little thought given to supersensory/super-rational reality. Sorokin asserted contemporary materialist culture was in a state of collapse due to the breakup of its moral values. As a consequence he saw a struggle for power occurring between egoistic individuals and groups often resulting in revolutions, wars and inter-human strife. In response to the one sided materialist view of reality the goal of Integralism is to unify all three forms of reality into an integral culture that harmoniously balances materialist and supersensory/super-rational orientations. A solution to the contemporary moral confusion, Sorokin argued, can be found in the application of supra-conscious intuition that would enable a human to know what is eternal in the ordinary and reach the transcendent; an experience not accessible to the senses or the rational intellect alone. The supra-conscious is the source for reaching the supreme moral value; creative unselfish altruism which can be shared by all cultures to produce peace and harmony in the world.

In recent years interest in the thought of Kierkegaard has grown dramatically, and with it the body of secondary literature has expanded so quickly that it has become impossible for even the most conscientious scholar to keep pace. The problem of the explosion of secondary literature is made more acute by the fact that much of what is written about Kierkegaard appears in languages that most Kierkegaard scholars do not know. Kierkegaard has become a global phenomenon, and new research traditions have emerged in different languages, countries and regions. The present volume is dedicated to trying to help to resolve these two problems in Kierkegaard studies. Its purpose is, first, to provide book reviews of some of the leading monographic studies in the Kierkegaard secondary literature so as to assist the community of scholars to become familiar with the works that they have not read for themselves. The aim is thus to offer students and scholars of Kierkegaard a comprehensive survey of works that have played a more or less significant role in the research. Second, the present volume also tries to make accessible many works in the Kierkegaard secondary literature that are written in different languages and thus to give a glimpse into various and lesser-known research traditions. The six tomes of the present volume present reviews of works written in Catalan, Chinese, Czech, Danish, Dutch, English, Finnish, French, Galician, German, Greek, Hebrew, Hungarian, Italian, Japanese, Norwegian, Polish, Portuguese, Romanian, Russian, Slovak, Spanish, and Swedish.

From the author of Wittgenstein's Poker and Would You Kill the Fat Man?, the story of an extraordinary group of philosophers during a dark chapter in Europe's history On June 22, 1936, the philosopher Moritz Schlick was on his way to deliver a lecture at the University of Vienna when Johann Nelboeck, a deranged former student of Schlick's, shot him dead on the university steps. Some Austrian newspapers defended the madman, while Nelboeck himself argued in court that his onetime teacher had promoted a treacherous Jewish philosophy. David Edmonds traces the rise and fall of the Vienna Circle-an influential group of brilliant thinkers led by Schlick-and of a philosophical movement that sought to do away with metaphysics and pseudoscience in a city darkened by fascism, anti-Semitism, and unreason. The Vienna Circle's members included Otto Neurath, Rudolf Carnap, and the eccentric logician Kurt Goedel. On its fringes were two other philosophical titans of the twentieth century, Ludwig Wittgenstein and Karl Popper. The Circle championed the philosophy of logical empiricism, which held that only two types of propositions have cognitive meaning, those that can be verified through experience and those that are analytically true. For a time, it was the most fashionable movement in philosophy. Yet by the outbreak of World War II, Schlick's group had disbanded and almost all its members had fled. Edmonds reveals why the Austro-fascists and the Nazis saw their philosophy as such a threat. The Murder of Professor Schlick paints an unforgettable portrait of the Vienna Circle and its members while weaving an enthralling narrative set against the backdrop of economic catastrophe and rising extremism in Hitler's Europe.

Unique among the leading figures of the Scottish Enlightenment, Ferguson saw two eighteenth-century revolutions, the American and the French. This monograph contains a set of essays that analyse Ferguson's philosophical, political and sociological writings and the discourse which they prompted between Ferguson and other important figures.

Brings together scholars who use literary interpretation and discourse analysis to read 18th-century British philosophy in its historical context. This work analyses how the philosophers of the Enlightenment viewed their writing; and, how their institutional positions as teachers and writers influenced their understanding of human consciousness.

While Hume remains one of the most central figures in modern philosophy his place within Enlightenment thinking is much less clearly defined. Taking recent work on Hume as a starting point, this volume of original essays aims to re-examine and clarify Hume's influence on the thought and values of the Enlightenment.

James Scott Johnston's incisive study draws on a holistic reading of Kant: one that views him as developing and testing a complete system (theoretical, practical, historical and anthropological) with education as a vital component. As such, the book begins with an extensive overview of Kant's chief theoretical work (the Critique of Pure Reason), and from that overview distils crucial discussions (the role of practical reason; the claims of the third antinomy) for his moral theory. An extended discussion of Kant's moral and political theories and the place of pedagogy in it follow, with attention to all of Kant's important moral works as well as his chief religious work, Religion within the Bounds of Mere Reason. A discussion of culture and character follows, chiefly through a discussion of Kant's Critique of the Power of Judgment and Anthropology from a Pragmatic Standpoint, together with certain lectures and published essays on history and politics. Finally, an extensive discussion of Kant's published works on education, together with only recently published letters and announcements (in English), is provided. This culminates in Johnston's estimation of what a Kantian education, systematically conceived, might look like: an education that is attentive to theoretical, moral, cultural-historical, and pedagogic domains of Kant's thinking.

Voltaire's turbulent relationship with the courts of law of ancien regime France reveals much about his social and political thought, but its representation in many studies of the philosophe is often simplistic and distorted. In the first in-depth study of Voltaire and the parlements James Hanrahan looks afresh at this relationship to offer a new and challenging analysis of Voltaire's political thought and activity. Through examination of Voltaire's evolving representation of the parlements in his writings from La Henriade to the Histoire du parlement, Hanrahan calls into question the dominant historiography of extremes that pits Voltaire 'defender of the oppressed' against 'self-interested' magistrates. He presents a much more nuanced view of the relationship, from which the philosophe emerges as a highly pragmatic figure whose political philosophy was inseparable from his business or humanitarian interests. In Voltaire and the 'parlements' of France Hanrahan opens up analysis of Voltaire's politics, and provides a new context for future study of the writer as both historiographer and campaigner for justice.

The canonical image of John Locke as one of the first philosophes is so deeply engrained that we could forget that he belonged to a very different historico-political context. His influence on Enlightenment thought, not least that of his theories of political liberty, has been the subject of widespread debate. In Locke's political liberty: readings and misreadings a team of renowned international scholars re-evaluates Locke's heritage in the eighteenth century and the ways it was used. Moving beyond reductive conceptions of Locke as either central or peripheral to the development of Enlightenment thought, historians and philosophers explore how his writings are invoked, exploited or distorted in eighteenth-century reflections on liberty. Analyses of his reception in England and France bring out underlying conceptual differences between the two nations, and extend an ongoing debate about the difficulty of characterising national political epistemologies. The traditional Anglocentric view of Locke and his influence is demystified, and what emerges is a new, more diverse vision of the reception of his political thinking throughout Europe. Of interest to political philosophers and historians, Locke's political liberty: readings and misreadings reveals how the issues identified by Locke recur in our own debates about difference, identity and property - his work is as resonant today as it has ever been.

There is a long tradition, in the history and philosophy of science, of studying Kant's philosophy of mathematics, but recently philosophers have begun to examine the way in which Kant's reflections on mathematics play a role in his philosophy more generally, and in its development. For example, in the Critique of Pure Reason, Kant outlines the method of philosophy in general by contrasting it with the method of mathematics; in the Critique of Practical Reason, Kant compares the Formula of Universal Law, central to his theory of moral judgement, to a mathematical postulate; in the Critique of Judgement, where he considers aesthetic judgment, Kant distinguishes the mathematical sublime from the dynamical sublime. This last point rests on the distinction that shapes the Transcendental Analytic of Concepts at the heart of Kant's Critical philosophy, that between the mathematical and the dynamical categories. These examples make it clear that Kant's transcendental philosophy is strongly influenced by the importance and special status of mathematics. The contributions to this book explore this theme of the centrality of mathematics to Kant's philosophy as a whole. This book was originally published as a special issue of the Canadian Journal of Philosophy.

In this book, McMahon argues that a reading of Kant's body of work in the light of a pragmatist theory of meaning and language (which arguably is a Kantian legacy) leads one to put community reception ahead of individual reception in the order of aesthetic relations. A core premise of the book is that neo-pragmatism draws attention to an otherwise overlooked aspect of Kant's "Critique of Aesthetic Judgment," and this is the conception of community which it sets forth. While offering an interpretation of Kant's aesthetic theory, the book focuses on the implications of Kant's third critique for contemporary art. McMahon draws upon Kant and his legacy in pragmatist theories of meaning and language to argue that aesthetic judgment is a version of moral judgment: a way to cultivate attitudes conducive to community, which plays a pivotal role in the evolution of language, meaning, and knowledge.

In this book, Bryan Wesley Hall breaks new ground in Kant scholarship, exploring the gap in Kant's Critical philosophy in relation to his post-Critical work by turning to Kant's final, unpublished work, the so-called Opus Postumum. Although Kant considered this project to be the "keystone" of his philosophical efforts, it has been largely neglected by scholars. Hall argues that only by understanding the Opus Postumum can we fully comprehend both Kant's mature view as well as his Critical project. In letters from 1798, Kant claims to have discovered a "gap" in the Critical philosophy that requires effecting a "transition from the metaphysical foundations of natural science to physics"; unfortunately, Kant does not make clear exactly what this gap is or how the transition is supposed to fill the gap. To resolve these issues, Hall draws on the Opus Postumum, arguing that Kant's transition project can solve certain perennial problems with the Critical philosophy. This volume provides a powerful alternative to all current interpretations of the Opus Postumum, arguing that Kant's transition project is best seen as the post-Critical culmination of his Critical philosophy. Hall carefully examines the deep connections between the Opus Postumum and the view Kant develops in the Critique of Pure Reason, to suggest that properly understanding the post-Critical Kant will significantly revise our view of Kant's Critical period.

Immanuel Kant is strict about the limits of self-knowledge: our inner sense gives us only appearances, never the reality, of ourselves. Kant may seem to begin his inquiries with an uncritical conception of cognitive limits, but in Kant and the Subject of Critique, Avery Goldman argues that, even for Kant, a reflective act must take place before any judgment occurs. Building on Kant's metaphysics, which uses the soul, the world, and God as regulative principles, Goldman demonstrates how Kant can open doors to reflection, analysis, language, sensibility, and understanding. By establishing a regulative self, Goldman offers a way to bring unity to the subject through Kant's seemingly circular reasoning, allowing for critique and, ultimately, knowledge. -- Indiana University Press

Sensitive to the discontinuities in Foucault's thought, neither critical nor slavishly devotional, On the Use and Abuse of Foucault for Politics demonstrates how Foucault is relevant for contemporary democratic theory. Beginning with a discussion of the interrelated ideas of power and resistance, Brent Pickett provides an interpretation of Foucault's political philosophy, including a comprehensive overview of the reasons for various conflicting interpretations, and then explores how well the different 'Foucaults' can be used in progressive politics. Accessible and insightful, On the Use and Abuse of Foucault for Politics is valuable for specialists in Foucault and for students of postmodern and democratic theory alike.

In this book, McMahon argues that a reading of Kant's body of work in the light of a pragmatist theory of meaning and language (which arguably is a Kantian legacy) leads one to put community reception ahead of individual reception in the order of aesthetic relations. A core premise of the book is that neo-pragmatism draws attention to an otherwise overlooked aspect of Kant's "Critique of Aesthetic Judgment," and this is the conception of community which it sets forth. While offering an interpretation of Kant's aesthetic theory, the book focuses on the implications of Kant's third critique for contemporary art. McMahon draws upon Kant and his legacy in pragmatist theories of meaning and language to argue that aesthetic judgment is a version of moral judgment: a way to cultivate attitudes conducive to community, which plays a pivotal role in the evolution of language, meaning, and knowledge.

This book provides historical perspectives on the climate apprehensions of scientists and the general public from the Englightenment to the late twentieth century. Issues discussed include what people have understood, experienced, and feared about the climate and its changes in the past; how privileged and authoritative positions on climate have been established; the paths by which we have arrived at our current state of knowledge and apprehension; and what a study of the past has to offer to the interdisciplinary investigation of environmental problems.