The German Enlightenment and the Rise of Historicism traces the thought of a large and neglected group of German thinkers and their encounter with the ideas and ideal of the Enlightenment from 1740 to 1790. Concentrating on the nature of their historical consciousness, Peter Hanns Reill addresses two basic issues in the interpretation of the Enlightenment: to what degree can one speak of the unity of the Enlightenment and to what extent can the Enlightenment be characterized as "modern"? Reill attempts to revise the traditional interpretation of the Enlightenment as an age insensitive to the postulates of modern historical thought and to dissolve the alleged opposition of the Enlightenment to later intellectual developments such as Idealism. He argues that German Enlightened thinkers generated the general presuppositions upon which modern historical thought is founded. Asserting that the Enlightenment was not a unitary movement, Reill shows how each phase of it had unique elements and made contributions to Enlightenment thought as a whole. Exploring the forms of thought, the mental climate, and the different intellectual milieus in which the German thinkers operated, Reill demonstrates that they were confronted by two opposing intellectual traditions: German Pietism and rationalism. In attempting to reconcile both without submerging one into the other, these Enlightenment thinkers turned to historical speculation and learning. They discussed the relation between religious and rationalistic assumptions, the transformation of the concepts of religion and law, the interaction between aesthetic and historical thought, the creation of a theory of understanding to support the new idea of history, the use of causation in historical analysis, and the rediscovery of the Middle Ages. Reill reveals how they anticipated the work of more famous thinkers of the nineteenth century and establishes the conceptual similarities between thinkers generally thought to be more different than alike. This title is part of UC Press's Voices Revived program, which commemorates University of California Press's mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1975.

Developing work in the theories of action and explanation, Eldridge argues that moral and political philosophers require accounts of what is historically possible, while historians require rough philosophical understandings of ideals that merit reasonable endorsement. Both Immanuel Kant and Walter Benjamin recognize this fact. Each sees a special place for religious consciousness and critical practice in the articulation and revision of ideals that are to have cultural effect, but they differ sharply in the forms of religious-philosophical understanding, cultural criticism, and political practice that they favor. Kant defends a liberal, reformist, Protestant stance, emphasizing the importance of liberty, individual rights, and democratic institutions. His fullest picture of movement toward a moral culture appears in Religion within the Bounds of Mere Reason, where he describes conjecturally the emergence of an ethical commonwealth. Benjamin defends a politics of improvisatory alertness and consciousness-raising that is suspicious of progress and liberal reform. He practices a form of modernist, materialist criticism that is strongly rooted in his encounters with Kant, Hoelderlin, and Goethe. His fullest, finished picture of this critical practice appears in One-Way Street, where he traces the continuing force of unsatisfied desires. By drawing on both Kant and Benjamin, Eldridge hopes to avoid both moralism (standing on sharply specified normative commitments at all costs) and waywardness (rejecting all settled commitments). And in doing so, he seeks to make better sense of the commitment-forming, commitment-revising, anxious, reflective and sometimes grownup acculturated human subjects we are.

Stanislas Breton's "A Radical Philosophy of Saint Paul," which focuses on the political implications of the apostle's writings, was an instrumental text in Continental philosophy's contemporary "turn to religion." Reading Paul's work against modern thought and history, Breton helped launch a reassessment of Marxism, introduce secular interpretations of biblical and theological traditions, develop "radical negativity" as a critical category, and rework modern political ideas through a theoretical lens.

Newly translated and critically situated, this edition takes a fresh approach to Breton's classic work, reacquainting readers with the remarkable ways in which an ancient apostle can reset our understanding of the political. Breton begins with Paul's biography and the texts of his conversion, which challenge common conceptions of identity. He broaches the question of allegory and divine predestination, introduces the idea of subjectivity as an effect of power, and confronts Paul's critique of Law, which leads to an exploration of the logics and limits of agency and power. Breton develops these and other insights in relation to Paul's subversive reflections on the crucified messiah, which challenge meaning and reason and upend our current world order. Neither a coherent theologian nor a stable humanist, Breton's Paul becomes a fascinating figure of excess and madness, experiencing a kind of being that transcends philosophy, secularity, and religion.

Two kinds of cosmopolitan vision are typically associated with Kant's practical philosophy: on the one hand, the ideal of a universal moral community of rational agents who constitute a 'kingdom of ends' qua shared humanity. On the other hand, the ideal of a distinctly political community of 'world citizens' who share membership in some kind of global polity. Kant's Grounded Cosmopolitanism introduces a novel account of Kant's global thinking, one that has hitherto been largely overlooked: a grounded cosmopolitanism concerned with spelling out the normative implications of the fact that a plurality of corporeal agents concurrently inhabit the earth's spherical surface. It is neither concerned with a community of shared humanity in the abstract, nor of shared citizenship, but with a 'disjunctive' community of earth dwellers, that is, embodied agents in direct physical confrontation with each other. Kant's grounded cosmopolitanism as laid out in the Doctrine of Right frames the question how individuals relate to one another globally by virtue of concurrent existence and derives from this a specific set of constraints on cross-border interactions.

The third volume of the "Corpus des notes marginales", long since out of print, was first published by Akademie-Verlag in Berlin, East Germany, in 1985. It was reissued in the OEuvres completes de Voltaire Oxford edition, where the remaining volumes of the Corpus (unfinished since the publication of volume 5 in 1994) began to be published in 2006. This volume has been made easier to use in the reissue by the addition of running heads. Reproduced in an appendix is Christiane Mervaud's seminal article, 'Du bon usage des marginalia', which appeared in the "Revue Voltaire" 3 (2003).

This book proposes a new and systematic interpretation of the mental nature, function and structure, and importance of the imagination in Book 1, 'Of the Understanding', of Hume's Treatise of Human Nature. The proposed interpretation has deeply revisionary implications for Hume's philosophy of mind and for his naturalism, epistemology, and stance to scepticism. The book remedies a surprising blindspot in Hume scholarship and contributes to the current, lively philosophical debate on imagination. Hume's philosophy, if rightly understood, gives suggestions about how to treat imagination as a mental natural kind, its cognitive complexity and variety of functions notwithstanding. Hume's imagination is a faculty of inference and the source of a distinctive kind of idea, which complements our sensible representations of objects. Our cognitive nature, if restricted to the representation of objects and of their relations, would leave ordinary and philosophical cognition seriously underdetermined and expose us to scepticism. Only the non-representational, inferential faculty of the imagination can put in place and vindicate ideas like causation, body, and self, which support our cognitive practices. The book reconstructs how Hume's naturalist inferentialism about the imagination develops this fundamental insight. Its five parts deal with the dualism of representation and inference; the explanation of generality and modality; the production of causal ideas; the production of spatial and temporal content, and the distinction of an external world of bodies and an internal one of selves; and the replacement of the understanding with imagination in the analysis of cognition and in epistemology.

In this interdisciplinary work, Stacy J. Lettman explores real and imagined violence as depicted in Caribbean and Jamaican text and music, how that violence repeats itself in both art and in the actions of the state, and what that means for Caribbean cultural identity. Jamaica is known for having one of the highest per capita murder rates in the world, a fact that Lettman links to remnants of the plantation era-namely the economic dispossession and structural violence that still haunt the island. Lettman contends that the impact of colonial violence is so embedded in the language of Jamaican literature and music that violence has become a separate language itself, one that paradoxically can offer cultural modes of resistance. Lettman codifies Paul Gilroy's concept of the "slave sublime" as a remix of Kantian philosophy through a Caribbean lens to take a broad view of Jamaica, the Caribbean, and their political and literary history that challenges Eurocentric ideas of slavery, Blackness, and resistance. Living at the intersection of philosophy, literary and musical analysis, and postcolonial theory, this book sheds new light on the lingering ghosts of the plantation and slavery in the Caribbean.

This book offers new critical perspectives on the relationship between the notions of speculation, logic and reality in Hegel's thought as basis for his philosophical account of nature, history, spirit and human experience. The systematic functions of logic and pure thought are explored in their concrete forms and processual progression from subjective spirit to philosophy of right, society, the notion of habit, the idea of work, art, religion and science. Engaging the relation between the Logic and its realisations, this book shows the internal tension that inhabits Hegel's philosophy at the intersection of logical (conceptual) speculation and concrete (interpretative) analysis. The investigation of this tension allows for a hermeneutical approach that demystifies the common view of Hegel's idealism as a form of abstract thought, while allowing for a new assessment of the importance of speculation for a concrete understanding of the world.

In this interdisciplinary work, Stacy J. Lettman explores real and imagined violence as depicted in Caribbean and Jamaican text and music, how that violence repeats itself in both art and in the actions of the state, and what that means for Caribbean cultural identity. Jamaica is known for having one of the highest per capita murder rates in the world, a fact that Lettman links to remnants of the plantation era-namely the economic dispossession and structural violence that still haunt the island. Lettman contends that the impact of colonial violence is so embedded in the language of Jamaican literature and music that violence has become a separate language itself, one that paradoxically can offer cultural modes of resistance. Lettman codifies Paul Gilroy's concept of the "slave sublime" as a remix of Kantian philosophy through a Caribbean lens to take a broad view of Jamaica, the Caribbean, and their political and literary history that challenges Eurocentric ideas of slavery, Blackness, and resistance. Living at the intersection of philosophy, literary and musical analysis, and postcolonial theory, this book sheds new light on the lingering ghosts of the plantation and slavery in the Caribbean.

'Lucid, smartly written ... A welcome intervention into the debate surrounding the future of liberalism' Financial Times 'It takes scholarly courage and knowledge to upend Adam Smith, but this is what Krzysztof Pelc has done . . . Profound and brilliant' Robert Skidelsky 'A fascinating book, bursting with paradoxes, riddles and counterintuitive ideas that will challenge some of your strongest beliefs about how society works' Daniel Susskind We've learned that the way to get ahead is through strong will, grit and naked ambition. The belief that self-interest makes the world go round has served us well: it has helped make our society more affluent. But does that premise still hold? In Beyond Self-Interest, Krzysztof Pelc argues that those who prosper increasingly do so by spurning prosperity, or by convincing others that they are pursuing passion, purpose, love of craft - anything but their own self-advancement. From the Puritans, who followed a religious calling and yet made a killing; to the fastest-growing firms of today, who claim to be 'changing to the world' through 'doing what they love', declaring passion over profit is a profitable move. A bold, incisive and original work that draws on three centuries of intellectual thought, Beyond Self-Interest is a book to upend how we relate to capitalism. What if the true driver of market society is not the appearance of self-interest, but its opposite?

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.

This volume presents a selection of Robert Stern's work on the theme of Kantian ethics. It begins by focusing on the relation between Kant's account of obligation and his view of autonomy, arguing that this leaves room for Kant to be a realist about value. Stern then considers where this places Kant in relation to the question of moral scepticism, and in relation to the principle of 'ought implies can', and examines this principle in its own right. The papers then move beyond Kant himself to his wider influence and to critics of his work, including Hegel, the British Idealists, and the Danish philosopher and theologian K. E. Logstrup, while also offering a comparison with William James's arguments for freedom. The collection concludes with a consideration of a broadly Kantian critique of divine command ethics offered by Stephen Darwall, arguing that the critique does not succeed. General themes considered in this volume therefore include value, perfectionism, agency, autonomy, moral motivation, moral scepticism, and obligation, as well as the historical place of Kant's ethics and its influence on thinkers up to the present day.

First published in 1752, Excerpt from the Doctrine of Reason [Auszug aus der Vernunftlehre] was written as a textbook and widely adopted by many 18th-century German instructors, but most notably by Immanuel Kant. For forty years Kant used the Excerpts as the basis of his lectures on logic making extensive notes on his copy of the text. More than a text on formal logic, Excerpt from the Doctrine of Reason covers epistemology and the elements of thought and language Meier believed made human understanding possible. Working across the two dominant intellectual forces in modern philosophy, the rationalist and the empiricist traditions, Meier's work was also instrumental to the introduction of English philosophy into Germany; he was among the first German philosophers to study John Locke's philosophy in depth. This complete English translation of Meier's influential textbook is introduced by Riccardo Pozzo and enhanced by a glossary and a concordance correlating Meier's arguments to Kant's logic lectures, the related Reflexionen and the Jasche Logic of 1800 - the text considered of fundamental importance to Kant's philosophy. For scholars of Kant, Locke and the German Enlightenment, this valuable translation and its accompanying material presents the richest source of information available on Meier and his 18th-century work.

Designed as a textbook for use in courses on natural theology and used by Immanuel Kant as the basis for his Lectures on The Philosophical Doctrine of Religion, Johan August Eberhard's Preparation for Natural Theology (1781) is now available in English for the first time. With a strong focus on the various intellectual debates and historically significant texts in late renaissance and early modern theology, Preparation for Natural Theology influenced the way Kant thought about practical cognition as well as moral and religious concepts. Access to Eberhard's complete text makes it possible to distinguish where in the lectures Kant is making changes to what Eberhard has written and where he is articulating his own ideas. Identifying new unexplored lines of research, this translation provides a deeper understanding of Kant's explicitly religious doctrines and his central moral writings, such as the Groundwork of the Metaphysics of Morals and the Critique of Practical Reason. Accompanied by Kant's previously untranslated handwritten notes on Eberhard's text as well as the Danzig transcripts of Kant's course on rational theology, Preparation for Natural Theology features a dual English-German / German-English glossary, a concordance and an introduction situating the book in relation to 18th-century theology and philosophy. This is a significant contribution to twenty-first century Kantian studies.

The early enlightenment has been seen as an epoch-making period in the development of modern Europe, marking the beginnings of the transition from a 'religious' to an essentially 'secular' understanding of human relations and generating in the process new accounts of the relationship between religion and politics, in which the idea of toleration figured centrally. In this volume of essays, leading scholars in the field challenge that view and explore the ways in which some of the most important discussions of toleration in the western tradition were shaped by understandings of natural theology and natural law. Far from representing a shift to non-religious ways of thinking about the world, the essays reveal the extent to which early enlightenment discussions of toleration presupposed a world-view in which God-given natural law established the boundaries between church and state and provided the primary point of reference for understanding claims to religious freedom. The book offers significant new interpretations of the relationship between natural theology and toleration in the works of Samuel Pufendorf, John Locke, G. W. Leibniz, Christian Thomasius, Jean Barbeyrac, and Francis Hutcheson. These interpretations suggest sometimes extensive revisions to contemporary thinking about these works and to the assumptions about the early enlightenment and its role in shaping liberal modernity it embodies. By carefully examining the arguments of these writers in their original contexts, without the interference of modern categories, and by setting those arguments in sequence, this book reveals an important transformation in modern thought, one that is yet continuous with the past and which poses some pointed questions for both the present and the future.