In this important new book, the distinguished Egyptologist Jan Assmann provides a masterful overview of a crucial theme in the religious history of the West - that of 'religio duplex', or dual religion. He begins by returning to the theology of the Ancient Egyptians, who set out to present their culture as divided between the popular and the elite. By examining their beliefs, he argues, we can distinguish the two faces of ancient religions more generally: the outer face (that of the official religion) and the inner face (encompassing the mysterious nature of religious experience). Assmann explains that the Early Modern period witnessed the birth of the idea of dual religion with, on the one hand, the religion of reason and, on the other, that of revelation. This concept gained new significance in the Enlightenment when the dual structure of religion was transposed onto the individual. This meant that man now owed his allegiance not only to his native religion, but also to a universal 'religion of mankind'. In fact, argues Assmann, religion can now only hold a place in our globalized world in this way, as a religion that understands itself as one among many and has learned to see itself through the eyes of the other. This bold and wide-ranging book will be essential reading for historians, theologians and anyone interested in the nature of religion and its role in the shaping of the modern world.

Historians of the French Revolution used to take for granted what was also obvious to its contemporary observers--that the Revolution was shaped by the radical ideas of the Enlightenment. Yet in recent decades, scholars have argued that the Revolution was brought about by social forces, politics, economics, or culture--almost anything but abstract notions like liberty or equality. In Revolutionary Ideas, one of the world's leading historians of the Enlightenment restores the Revolution's intellectual history to its rightful central role. Drawing widely on primary sources, Jonathan Israel shows how the Revolution was set in motion by radical eighteenth-century doctrines, how these ideas divided revolutionary leaders into vehemently opposed ideological blocs, and how these clashes drove the turning points of the Revolution. In this compelling account, the French Revolution stands once again as a culmination of the emancipatory and democratic ideals of the Enlightenment. That it ended in the Terror represented a betrayal of those ideas--not their fulfillment.

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.

Sait-on bien quel historien singulier ce fut que l'auteur du Siecle de Louis XIV? Voltaire a si peu deguise son parti pris qu'on finirait par ne plus apercevoir ce qu'a d'insolite sa methode. 'Quiconque pense, ecrit-il dans l'introduction du Siecle, et ce qui est encore plus rare, quiconque a du gout ne compte que quatre siecles dans l'histoire du monde.' Selectionner ainsi son objet, c'est postuler ce qu'il faudra prouver, c'est revendiquer a priori une faculte de gout dont l'histoire est tenue de manifester la superiorite. L'historien n'a donc pas a expliquer, il doit peindre, c'est le mot meme de Voltaire. Il parait superflu de remonter aux causes. Les faits parlent assez clairement: le Grand Siecle compte dans l'histoire universelle par la Revolution qu'il y produit, l'avenement d'une civilisation du gout, jugee telle, il est vrai, d'apres des criteres qu'il se pourrait que Voltaire eut empruntes a l'epoque en cause. C'est afin de celebrer le 250e anniversaire de ce qui fut un evenement pour les contemporains, la publication du Siecle de Louis XIV, que le Centre d'etude de la langue et de la litterature francaises des dix-septieme et dix-huitieme siecles de l'Universite de Paris-Sorbonne organisa le colloque 'Voltaire et le Grand Siecle'. Le volume present rassemble vingt-neuf etudes traitant de la methode de l'historien, des lecons de cette histoire nouvelle, de la 'philosophie' que Voltaire tire de l'observation minutieuse du materiau historique, ainsi que de la politique religieuse de Louis XIV. Voltaire voit des taches sur la gloire du Roi-Soleil.

Des jardins de Felonde dans le Pharsamon de Marivaux a l'Elysee de Julie dans La Nouvelle Heloise, le roman du dix-huitieme siecle semble avoir accorde une place eminente a des lieux nouant des liens privilegies avec le feminin, au point que deux d'entre eux soient devenus de veritables emblemes du siecle: le serail et le boudoir. A partir d'un corpus de plus de soixante-dix romans, on cherche ici a comprendre cette insistance des espaces du feminin dans l'imaginaire des Lumieres en postulant qu'elle renvoie aux fantasmes d'une societe confrontee a la decouverte de l'espace familial. On tente d'abord de dessiner les frontieres de cette geographie romanesque du feminin. L'examen des differents liens unissant corps et decors feminins conduit a une typologie des principaux sites de ce territoire, puis a une analyse des metaphores faisant du corps feminin le lieu fantasmatique d'une exploration. Suit une approche politique de ces espaces, lieux d'un rapport de force et d'une pulsion d'emprise qui prend essentiellement deux formes: le fantasme d'une effraction dans l'intimite feminine et celui d'une claustration du corps feminin. Cette pulsion ne se concoit guere sans une hantise secrete que les textes de Rousseau mettent en lumiere: la crainte d'un empire du feminin faisant peser sur les hommes une menace de feminisation. D'ou la necessite d'une reclusion domestique des femmes et d'une nouvelle economie des relations entre les sexes. C'est sur cette perspective economique que s'acheve ce travail: l'economie domestique pronee par Rousseau s'oppose, en effet, aux economies erotiques de la pluralite (le 'monde' libertin, le serail despotique). Ces deux modeles antagonistes suscitent en leur marge des economies paralleles qui reactivent le fantasme d'une autosuffisance de la sphere feminine. Autour des espaces du feminin dans le roman des Lumieres, c'est donc le principe meme de la difference sexuelle qui se joue.

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.

L'anneau magique qui relie musique et langage delimite un univers insondable dans lequel causes et effets s'enlacent indistinctement. Dans ce neant vertigineux, la galaxie rousseauienne exerce une attirance irresistible et promet, a l'esprit critique qui ose l'aborder, des aventures intellectuelles passionnantes. L'irreductible auteur des Confessions a justement place le fleau de sa pensee au point d'equilibre de ces deux poles, entre musique et langage, une zone definie par le concept de societe car, proclame-t-il dans l'Essai sur l'origine des langues: 'les oiseaux sifflent, l'homme seul chante; et l'on ne peut entendre ni chant, ni symphonie, sans se dire a l'instant. Un autre etre sensible est ici.' Rousseau reitere dans son Dictionnaire de musique sa theorie de l'exclusivite humaine de la parole et de la musique: 'Quoiqu'il en soit de l'etymologie du nom, l'origine de l'art est certainement plus pres de l'homme, et si la parole n'a pas commence par du chant, il est sur, au moins, qu'on chante partout ou l'on parle.' Autour de cette dialectique de la musique et du langage se sont reunis des rousseauistes et d'autres specialistes de la musique et du langage pour cogiter la thematique de ces noces infinies et en pourchasser les echos a travers les denses bocages de l'oeuvre du philosophe-musicien. Leurs textes ici reunis constituent les actes du XIIe colloque de l'Association Jean-Jacques Rousseau.

This collection of 28 original essays examines the diverse scope of John Locke s contributions as a celebrated philosopher, empiricist, and father of modern political theory. * Explores the impact of Locke s thought and writing across a range of fields including epistemology, metaphysics, philosophy of science, political theory, education, religion, and economics * Delves into the most important Lockean topics, such as innate ideas, perception, natural kinds, free will, natural rights, religious toleration, and political liberalism * Identifies the political, philosophical, and religious contexts in which Locke s views developed, with perspectives from today s leading philosophers and scholars * Offers an unprecedented reference of Locke s contributions and his continued influence

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.

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.

In the wide range of essays, poems and pamphlets contained in this volume we witness Voltaire exercising his polemical powers on a remarkable multiplicity of fronts, only a matter of months before he got involved in the Calas affair. Most notably, he offers a spirited defence of French classical theatre against English influence in "Appel a toutes les nations", he launches a fierce attack against Rousseau in "Lettres sur la Nouvelle Heloise" and "Rescrit de l'empereur de la Chine", and exposes the injustice of the excommunication of actors in "Conversation de M. l'intendant des Menus". Confrontation between the embattled encyclopedistes and an increasingly confident and aggressive anti-philosophe faction in the Paris Parlement and Versailles also links a number of miscellaneous texts together in this volume.

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.

'Capitalist critique and proletarian reasoning fit for our time' - Peter Linebaugh Taking the Scottish Enlightenment philosopher David Hume as its subject, this book breaks new ground in focusing its lens on a little-studied aspect of Hume's thinking: his understanding of money. George Caffentzis makes both an intervention in the field of monetary philosophy and into Marxian conceptions of the relation between philosophy and capitalist development. He vividly charts the ways in which Hume's philosophy directly informed the project of 'civilizing' the people of the Scottish Highlands and pacifying the English proletariat in response to the revolts of both groups at the heart of the empire. Built on careful historical and philosophical detective work, Civilizing Money offers a stimulating and radical political reading of the ways in which Hume's fundamental philosophical claims performed concrete political functions.

En 1775 Voltaire prete sa plume a d'Etallonde, condamne a mort par contumace presque dix ans plus tot, mais le "Cri du sang innocent" n'obtient malheureusement pas sa rehabilitation. Voltaire aura plus de succes dans les negociations prolongees qui liberent le pays de Gex d'impots excessifs. Son interet pour le commerce et la taxation est de nouveau en evidence dans sa "Diatribe a l'auteur des Ephemerides". Il revient a des preoccupations plus litteraires lorsqu'il reevalue, en vers ("Le Dimanche, ou les filles de Minee") et en prose ("Lettre de Monsieur de La Visclede"), la reputation des oeuvres de La Fontaine, ou lorsqu'il reagit a une satire defavorable aux philosophes.

The Scottish philosopher David Hume (1711-1776) is widely regarded as the greatest and most significant English-speaking philosopher and often seen as having had the most influence on the way philosophy is practiced today in the West. His reputation is based not only on the quality of his philosophical thought but also on the breadth and scope of his writings, which ranged over metaphysics, epistemology, morals, politics, religion, and aesthetics. The Handbook's 38 newly commissioned chapters are divided into six parts: Central Themes; Metaphysics and Epistemology; Passion, Morality and Politics; Aesthetics, History, and Economics; Religion; Hume and the Enlightenment; and After Hume. The volume also features an introduction from editor Paul Russell and a chapter on Hume's biography.

Ce livre historique peut contenir de nombreuses coquilles et du texte manquant. Les acheteurs peuvent generalement telecharger une copie gratuite scannee du livre original (sans les coquilles) aupres de l'editeur. Non reference. Non illustre. 1772 edition. Extrait: ...peches des morts, afin d'at tirer la benediction de Drfcu fur les vivans. 3. Qu'il n'etait point encor question de resurrection dans ces tems-la, qu'il est reconnu que cette question ne fut agitee chez les Juifs que du tems de Gamaliel, un peu avant les predications de J E s u s-C H R I S T. ( Voyez le Talmud tome 2. ) 40. Que la loi des Juifs consistant dans le Decalogue, le Levitique & le Deuteronome, 11'ayant jamais parle ni de l'immortalite de Neuvieme partie, N l'ame, ni des tourmens de l'enser; il etaie impossible a plus forte raison qu'elle eut ja, mais annonce un purgatoire. f." Les heretiques & les incredules font les derniers efforts pour demontrer u leur maniere que tous les livres des Maccabees font evidemment apocryphes. Voici leurs pretendues preuves.. Les Juifs n'ont jamais reconnu les livres des Maccabees pour canoniques, pourquoi les recon naitrions-n ous?, Origene declare formellement que rhistoire bes Maccabees est a rejetter. St. Jerome juge ees livres indignes de croyance. Le concile de Laodicee tenu en 367 11e les admit point parmi les livres canoniques; les Athanase, les Cyrilles, les Hilaire, les rejettent. Les raisons pour traiter ces livres de romans, & de tres mauvais romans, font les suivantes. L'auteur ignorant commence par la faussete la plus reconnue de tout le monde. Il Liv. L dit, Alexandre appella les jeunes nobles qui ch. 2. v. avaient ete nourris avec lui des leur enfance, 1' il ijftr partagea son royaume tandis quil vivait...

A central concern in Hume scholarship is that of the relationship between Hume's early Treatise of Human Nature and his later Enquiry Concerning Human Understanding. Is the Enquiry merely a simplified restatement of the contents of Book 1 of the Treatise, or do the two substantially differ? Another vital issue is as follows: how can we reconcile Hume's seemingly destructive skepticism with his constructive, naturalistic program for a science of human nature? Hsueh M. Qu provides here a new interpretation of Hume's epistemology, addressing these perennial and central questions of Hume scholarship, and showing them as intimately related. He argues that the Enquiry indeed differs from the Treatise because Hume changes his response to skepticism between the two works. With this understanding, Qu clarifies a host of enduring questions about the works. Because the Treatise has as its primary focus the psychological naturalistic project, its treatment of epistemological issues is helter-skelter, arising unsystematically from the results of the central psychological investigation. Consequently, Hume finds himself forced into a response to skepticism founded on the Title Principle. However, this response is deeply problematic, as Hume himself seems to recognize. In contrast to the Treatise, the Enquiry emphasizes the epistemological aspects of Hume's project, and offers a radically different and more sophisticated epistemology that takes the form of an internalist reliabilism. Hume's Epistemological Evolution establishes the Enquiry as far more than a watered-down version of the Treatise, and as a worthy object of philosophical study in its own right. Qu offers a broader, master narrative encompassing both the Treatise and the Enquiry that stakes out a narrative of evolution across the two works-a narrative that explains some of the most central interpretive questions in Hume scholarship.

Il serait difficile d'exagerer l'importance de Turgot, controleur general des finances de Louis XVI, pour les oeuvres de Voltaire en 1775-1776. Lorsque Voltaire n'est pas en train de louer ses reformes, il s'adresse au roi et a son ministre en faveur du pays de Gex et envisage d'interceder pour les serfs de Saint-Claude. Meme apres la disgrace de Turgot, Voltaire projette une edition de ses edits en son honneur. En meme temps, Voltaire ecrit sur les civilisations chinoises et indiennes qu'il admire tant.

Georges Dicker here provides a commentary on John Locke's masterwork, An Essay Concerning Human Understanding-the foundational work of classical Empiricism. Dicker's commentary is an accessible guide for students who are reading Locke for the first time; a useful research tool for upper-level undergraduate and graduate students; and a contribution to Locke scholarship for professional scholars. It is designed to be read alongside the Essay, but does not presuppose familiarity with it. Dicker expounds and critically discusses the main theses and arguments of each of the Essay's four books, on the innatism that Locke opposes, the origin and classification of ideas, language and meaning, and knowledge, respectively. He analyses Locke's influential explorations of related topics, including primary and secondary qualities, substance, identity, personal identity, free will, nominal and real essences, perception, and external-world skepticism, among others. Written in an analytical style that strives for clarity, the book offers careful textual analyses as well as step-by-step reconstructions of Locke's arguments, and it references and engages with relevant work of other major philosophers and Locke commentators.

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.

This essential research work for Voltaire scholars reproduces Voltaire's own annotations written in the margins of the books in his library, now owned by the National Library of Russia at St Petersburg.Volume 8 includes Voltaire's copious marginal notes on Jean-Jacques Rousseau, which benefit here from extensive critical annotation by Nathalie Ferrand, with the participation of Larissa Albina. The material on Rousseau is complemented by reproductions in an appendix of annotations by Voltaire on a second copy of "Emile". Voltaire's readings of other important authors in this volume include Charles Rollin, Jean-Baptiste Rousseau, Saint-Evremond, Paolo Sarpi, Mlle de Scudery, Mlle de Sevigne, Shakespeare and Richard Simon. Comprehensive editorial notes show how Voltaire's reading of the books in his library influenced his own writing, and the volume also contains an index of Voltaire's works referred to in the editorial notes. The volume is further enhanced by 26 reproductions of Voltaire's annotations. Contributors: Larissa Albina, Nicholas Cronk, Natalia Elaguina, Nathalie Ferrand, Gillian Pink, Kelsey Rubin-Detlev.

Kant on Intuition: Western and Asian Perspectives on Transcendental Idealism consists of 20 chapters, many of which feature engagements between Kant and various Asian philosophers. Key themes include the nature of human intuition (not only as theoretical-pure, sensible, and possibly intellectual-but also as relevant to Kant's practical philosophy, aesthetics, the sublime, and even mysticism), the status of Kant's idealism/realism, and Kant's notion of an object. Roughly half of the chapters take a stance on the recent conceptualism/non-conceptualism debate. The chapters are organized into four parts, each with five chapters. Part I explores themes relating primarily to the early sections of Kant's first Critique: three chapters focus mainly on Kant's theory of the "forms of intuition" and/or "formal intuition", especially as illustrated by geometry, while two examine the broader role of intuition in transcendental idealism. Part II continues to examine themes from the Aesthetic but shifts the main focus to the Transcendental Analytic, where the key question challenging interpreters is to determine whether intuition (via sensibility) is ever capable of operating independently from conception (via understanding); each contributor offers a defense of either the conceptualist or the non-conceptualist readings of Kant's text. Part III includes three chapters that explore the relevance of intuition to Kant's theory of the sublime, followed by two that examine challenges that Asian philosophers have raised against Kant's theory of intuition, particularly as it relates to our experience of the supersensible. Finally, Part IV concludes the book with five chapters that explore a range of resonances between Kant and various Asian philosophers and philosophical ideas.

Kant is widely acknowledged as the greatest philosopher of modern times. He undertook his famous critical turn to save human freedom and morality from the challenge of determinism and materialism. Intertwined with his metaphysical interests, however, he also had theological commitments, which have received insufficient attention. He believed that man is a fallen creature and in need of 'redemption'. He intended to provide a fortress protecting religious faith from the failure of rationalist metaphysics, from the atheistic strands of the Enlightenment, from the new mathematical science of nature, and from the dilemmas of Christian theology itself. Kant was an epistemologist, a philosopher of mind, a metaphysician of experience, an ethicist and a philosopher of religion. But all this was sustained by his religious faith. This book aims to recover the focal point and inner contradictions of his thought, the 'secret thorn' of his metaphysics (as Heidegger once put it). It first locates Kant in the tradition of reflection on the human weakness from Luther to Hume, and then engages in a critical, but charitable, manner with Kant's entire pre-critical work, including his posthumous fragments. Special attention is given to The Only Possible Ground (1763), one of the most difficult, interesting and underestimated of Kant's works. The present book takes its cue from an older approach to Kant, but also engages with recent Anglophone and continental scholarship, and deploys modern analytical tools to make sense of Kant. What emerges is an innovative and thought-provoking interpretation of Kant's metaphysics, set against the background of forgotten religious aspects of European philosophy.

Widely regarded as the father of modern Western philosophy, Descartes sought to look beyond established ideas and create a thought system based on reason. In this profound work he meditates on doubt, the human soul, God, truth and the nature of existence itself. GREAT IDEAS. Throughout history, some books have changed the world. They have transformed the way we see ourselves - and each other. They have inspired debate, dissent, war and revolution. They have enlightened, outraged, provoked and comforted. They have enriched lives - and destroyed them. Now Penguin brings you the works of the great thinkers, pioneers, radicals and visionaries whose ideas shook civilization and helped make us who we are.

Fancy in the eighteenth century was part of a rich semantic network, connecting wit, whimsicality, erotic desire, spontaneity, deviation from norms and triviality. It was also a contentious term, signifying excess, oddness and irrationality, liable to offend taste, reason and morals. This collection of essays foregrounds fancy - and its close synonym, caprice - as a distinct strand of the imagination in the period. As a prevalent, coherent and enduring concept in aesthetics and visual culture, it deserves a more prominent place in scholarly understanding than it has hitherto occupied. Fancy is here understood as a type of creative output that deviated from rules and relished artistic freedom. It was also a mode of audience response, entailing a high degree of imaginative engagement with playful, quirky artworks, generating pleasure, desire or anxiety. Emphasizing commonalities between visual productions in different media from diverse locations, the authors interrogate and celebrate the expressive freedom of fancy in European visual culture. Topics include: the seductive fictions of the fancy picture, Fragonard and galanterie, fancy in drawing manuals, pattern books and popular prints, fans and fancy goods, chinoiserie, excess and virtuality in garden design, Canaletto's British 'capricci', urban design in Madrid, and Goya's 'Caprichos'.