Two major interpretations of Mendelssohn's achievements have attained prominence in recent works. One interpretation, defended most recently by David Sorkin and Edward Breuer, casts Mendelssohn as a Jewish traditionalist who uses the language of enlightened German philosophy to bolster his pre-modern religious beliefs. The other interpretation, defended by Allan Arkush, casts Mendelssohn as a radical Deist who defends Judaism exoterically in order to avoid arousing opposition from his co-religionists while facilitating their social integration into enlightened European society. In Faith and Freedom, Michah Gottlieb stakes out a middle position. He argues that Mendelssohn defends pre-modern Jewish religious concepts sincerely, but in so doing, unconsciously gives them a humanistic valence appropriate to life in a diverse, enlightened society. Gottlieb sees the Pantheism Controversy as part of a broader assessment of Mendelssohn's theological-political philosophy, framed in terms of Mendelssohn's relation to his two greatest Jewish philosophical predecessors, Moses Maimonides (1138-1204) and Baruch Spinoza (1632-1677). While Mendelssohn's relation to Maimonides and Spinoza has been discussed sporadically, Faith and Freedom is the first book-length treatment of this subject. The connection is particularly instructive as both Maimonides and Spinoza wrote major theological-political treatises and exercised profound influences on Mendelssohn. Not surprisingly, Mendelssohn is deeply ambivalent about both of these figures. He reveres Maimonides for what he sees as his synthesis of Judaism with secular knowledge, while seeming deeply disturbed by Maimonides's elitism, his equivocation regarding many of the tenets of theism, his espousing religious coercion, and his intolerant view of Gentiles. As for Spinoza, Mendelssohn respects him as a model for how a Jew can fruitfully contribute to science and philosophy and be a model of ethical rectitude. But Mendelssohn objects to Spinoza's atheism, advocacy of state religion, debunking of Jewish chosenness, and rejection of Jewish law. For Mendelssohn, reason best preserves human dignity and freedom by upholding the individual's right to arrive at truth on their own and determine their own beliefs independently of all authority. As such, reason demands that the state respect diversity of thought and religious expression. Mendelssohn interprets faith in the Jewish sense as trust in God's providential goodness, arguing that reason affirms this as well. But he recognizes the difficulty of establishing metaphysical truth rationally and so in his final works adumbrates a form of religious pragmatism. The faith-reason debate rages again today. Gottlieb explores Mendelssohn's theological-political thought with an eye to axiological and political dimensions of the debate.

The keywords of the Enlightenment-freedom, tolerance, rights, equality-are today heard everywhere, and they are used to endorse a wide range of positions, some of which are in perfect contradiction. While Orwell's 1984 claims that there is one phrase in the English language that resists translation into Newspeak, namely the opening lines of that key Enlightenment text, the Declaration of Independence: 'We hold these truths to be self-evident, that all men are created equal...', we also find the Wall Street Journal saying of the Iraq War that the US was 'fighting for the very notion of the Enlightenment'. It seems we are no longer sure whether these truths are self-evident nor quite what they might mean today. Based on the critically acclaimed Oxford Amnesty Lectures series, this book brings together a number of major international figures to debate the history of freedom, tolerance, equality, and to explore the complex legacy of the Enlightenment for human rights. The lectures are published here with responses from other leading figures in the field.

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.

This is an important new study of a central figure in Modern Philosophy focusing on the vital issues of human freedom and moral responsibility. Nicolas Malebranche (1638-1715) was one of the most notorious and pious of Rene Descartes' philosophical followers. A member of The Oratory, a Roman Catholic order founded in 1611 to increase devotion to the Church and St. Augustine, Malebranche brought together his Cartesianism and his Augustinianism in a rigorous theological-philosophical system. Malebranche's occasionalist metaphysics asserts that God alone possesses true causal power. He asserts that human understanding is totally passive and relies on God for both sensory and intellectual perceptions. Critics have wondered what exactly his system leaves for humans to do. Yet leaving a space for true human intellectual and moral freedom is something Malebranche clearly intended. This book offers a detailed evaluation of Malebranche's efforts to provide a plausible account of human intellectual and moral agency in the context of his commitment to an infinitely perfect being possessing all causal power. Peppers-Bates suggests that Malebranche might offer a model of agent-willing useful for contemporary theorists. "Continuum Studies in Philosophy" presents cutting-edge scholarship in all the major areas of research and study. The wholly original arguments, perspectives and research findings in titles in this series make it an important and stimulating resource for students and academics from a range of disciplines across the humanities and social sciences.

"The Descartes Dictionary" is an accessible guide to the world of the seventeenth-century philosopher Rene Descartes. Meticulously researched and extensively cross-referenced, this unique book covers all his major works, ideas and influences, and provides a firm grounding in the central themes of Descartes' thought.The introduction provides a biographical sketch, a brief account of Descartes' philosophical works, and a summary of the current state of Cartesian studies, discussing trends in research over the past four decades. The A-Z entries include clear definitions of the key terms used in Descartes' writings and detailed synopses of his works. Also included are entries noting philosophical influences, of both figures that influenced Descartes and those that he in turn influenced. For anyone reading or studying Descartes, rationalism, or modern philosophy more generally, this original resource provides a wealth of useful information, analysis, and criticism. Including clear explanations of often complex terminology, "The Descartes Dictionary" covers everything that is essential to a sound understanding of Descartes' philosophy.

This title presents a concise and coherent overview of Locke, ideal for second- or third-year undergraduates who require more than just a simple introduction to his work and thought. John Locke is a clear and lucid writer who wrote on many subjects and founded many new schools of thought. Yet, while his work is not impossible to read, his thought is sufficiently subtle, complex and intricate that he can be agonizingly hard to follow, presenting students of philosophy with a number of difficulties and challenges. "Locke: A Guide for the Perplexed" is a clear and thorough account of Locke's philosophy, his major works and ideas, providing an ideal guide to the important and complex thought of this key philosopher. The book covers the whole range of Locke's philosophical work, offering a thematic review of his thought, together with detailed examination of his landmark text, "An Essay Concerning Human Understanding". Geared towards the specific requirements of students who need to reach a sound understanding of Locke's thought, the book provides a cogent and reliable survey of his life, political context and philosophical influences, and clearly and concisely reviews the competing interpretations of the Essay. This is the ideal companion to the study of this most influential and challenging of philosophers. "Continuum's Guides for the Perplexed" are clear, concise and accessible introductions to thinkers, writers and subjects that students and readers can find especially challenging - or indeed downright bewildering. Concentrating specifically on what it is that makes the subject difficult to grasp, these books explain and explore key themes and ideas, guiding the reader towards a thorough understanding of demanding material.

Before the Enlightenment, and before the imperialism of the later eighteenth century, how did European readers find out about the varied cultures of Asia? Orientalism in Louis XIV's France presents a history of Oriental studies in seventeenth-century France, revealing the prominence within the intellectual culture of the period that was given to studies of Arabic, Persian, Turkish, and Chinese texts, as well as writings on Mughal India. The Orientalist writers studied here produced books that would become sources used throughout the eighteenth century. Nicholas Dew places these scholars in their own context as members of the "republic of letters" in the age of the scientific revolution and the early Enlightenment.

Peter Anstey presents a thorough and innovative study of John Locke's views on the method and content of natural philosophy. Focusing on Locke's Essay concerning Human Understanding, but also drawing extensively from his other writings and manuscript remains, Anstey argues that Locke was an advocate of the Experimental Philosophy: the new approach to natural philosophy championed by Robert Boyle and the early Royal Society who were opposed to speculative philosophy.
On the question of method, Anstey shows how Locke's pessimism about the prospects for a demonstrative science of nature led him, in the Essay, to promote Francis Bacon's method of natural history, and to downplay the value of hypotheses and analogical reasoning in science. But, according to Anstey, Locke never abandoned the ideal of a demonstrative natural philosophy, for he believed that if we could discover the primary qualities of the tiny corpuscles that constitute material bodies, we could then establish a kind of corpuscular metric that would allow us a genuine science of nature. It was only after the publication of the Essay, however, that Locke came to realize that Newton's Principia provided a model for the role of demonstrative reasoning in science based on principles established upon observation, and this led him to make significant revisions to his views in the 1690s.
On the content of Locke's natural philosophy, it is argued that even though Locke adhered to the Experimental Philosophy, he was not averse to speculation about the corpuscular nature of matter. Anstey takes us into new terrain and new interpretations of Locke's thought in his explorations of his mercurialist transmutational chymistry, his theory of generation by seminal principles, and his conventionalism about species.

This volume of new essays provides a comprehensive and structured examination of Kantian accounts of practical justification. This examination serves as a starting point for a focused investigation of the Kantian approach to justification in practical disciplines (ethics, legal and political philosophy or philosophy of religion). The recent growth of literature on this subject is not surprising given that Kant's approach seems so promising: he claims to be able to justify unconditional normative claims without recourse to assumptions, views or doctrines, which are not in their turn justifiable. Within the context of modern pluralism, this is exactly what the field needs: an approach which can demonstrably show why certain normative claims are valid, and why the grounds of these claims are valid in their turn, and why the freedom to question them should not be stifled. Although this has been a growth area in philosophy, no systematic and sustained study of the topic of practical justification in Kantian philosophy has been undertaken so far.
With fourteen original chapters and an introduction from leading researchers in the field, this volume addresses this neglected topic. The starting point is the still-dominant view that a successful account of justification of normative claims has to be non-metaphysical. The essays engage with this dominant view and pursue further implications in ethics, legal and political philosophy, as well as philosophy of religion. Throughout the essays, the contributors bring into contact with contemporary debates key interpretive questions about Kant's views on practical justification.

Salomon Maimon was one of the most important and influential Jewish intellectuals of the Enlightenment. This is the first English translation of his principal work, first published in Berlin in 1790. "Essay on Transcendental Philosophy" presents the first English translation of Salomon Maimon's principal work, originally published in Berlin in 1790. This book expresses his response to the revolution in philosophy wrought by Kant's "Critique of Pure Reason". Kant himself was full of praise for the book and it went on to exercise a decisive influence on the course of post-Kantian German idealism. Yet, despite his importance for the work of such key thinkers as Fichte, Schelling and Hegel, Maimon never achieved the prominence he deserved. Today interest in Maimon's work is increasing rapidly, thanks in large part to prominent acclaim by Gilles Deleuze. This long-overdue translation brings Maimon's seminal text to an English-speaking audience for the first time. The text includes a comprehensive introduction, a glossary, translator's notes and a full bibliography. It also includes translations of correspondence between Maimon and Kant and a letter Maimon wrote to a Berlin journal clarifying the philosophical position of the Essay, all of which bring alive the context of the book's publication for the modern reader.

Kant's Elliptical Path explores the main stages and key concepts in the development of Kant's Critical philosophy, from the early 1760s to the 1790s. Karl Ameriks provides a detailed and concise account of the main ways in which the later Critical works provide a plausible defence of the conception of humanity's fundamental end that Kant turned to after reading Rousseau in the 1760s. Separate essays are devoted to each of the three Critiques, as well as to earlier notes and lectures and several of Kant's later writings on history and religion. A final section devotes three chapters to post-Kantian developments in German Romanticism, accounts of tragedy up through Nietzsche, and contemporary philosophy. The theme of an elliptical path is shown to be relevant to these writers as well as to many aspects of Kant's own life and work.
The topics of the book include fundamental issues in epistemology and metaphysics, with a new defense of the Amerik's 'moderate' interpretation of transcendental idealism. Other essays evaluate Kant's concept of will and reliance on a 'fact of reason' in his practical philosophy, as well as his critique of traditional theodicies, and the historical character of his defense of religion and the concepts of creation and hope within 'the boundaries of mere reason'. Kant's Elliptical Path will be of value to historians of modern philosophy and Kant scholars, while its treatment of several literary figures and issues in aesthetics, politics, history, and theology make it relevant to readers outside of philosophy.

Gotthold Ephraim Lessing (1729-81) stands as a key figure in German intellectual history, a bridge joining Luther, Leibniz, and German idealism. Despite his well-recognized importance in the history of thought, Lessing as theologian or philosopher of religion remains an enigmatic figure. Scholars refer to the "riddle" or "mystery" of Lessing, a mystery that has proved intractable because of his reticence on the subject of the final conclusions of his intellectual project. Toshimasa Yasukata seeks to unravel this mystery. Based on intensive study of the entire corpus of Lessing's philosophical and theological writings as well as the extensive secondary literature, Yasukata's work takes us into the systematic core of Lessing's thought. From his penetrating and sophisticated analysis of Lessing's developing position on Christianity and reason, there emerges a fresh image of Lessing as a creative modern mind, who is both shaped by and gives shape to the Christian heritage.

The first comprehensive study in English of Lessing's theological and philosophical thought, this book will appeal to all those interested in the history of modern theology, as well as specialists in the Enlightenment and the German romantic movement.

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.

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.

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.

Why is the philosopher Hegel returning as a potent force in contemporary thinking? Why, after a long period when Hegel and his dialectics of history have seemed less compelling than they were for previous generations of philosophers, is study of Hegel again becoming important? Fashionable contemporary theorists like Francis Fukuyama and Slavoj Zizek, as well as radical theologians like Thomas Altizer, have all recently been influenced by Hegel, the philosopher whose philosophy now seems somehow perennial- or, to borrow an idea from Nietzsche-eternally returning. Exploring this revival via the notion of 'negation' in Hegelian thought, and relating such negativity to sophisticated ideas about art and artistic creation, Andrew W. Hass argues that the notion of Hegelian negation moves us into an expansive territory where art, religion and philosophy may all be radically conceived and broken open into new forms of philosophical expression. The implications of such a revived Hegelian philosophy are, the author argues, vast and current. Hegel thereby becomes the philosopher par excellence who can address vital issues in politics, economics, war and violence, leading to a new form of globalised ethics. Hass makes a bold and original contribution to religion, philosophy, art and the history of ideas.

Including over 500 specially commissioned entries from a team of leading international scholars, this is an essential reference to Kant's thought, writings and continuing influence. Immanuel Kant is widely considered to be the most important and influential thinker of modern Europe and the late Enlightenment. His philosophy is extraordinarily wide-ranging and his influence has been pervasive throughout eighteenth, nineteenth and twentieth-century thought, in particular in the work of the German Idealists, and also in both Analytic and Continental philosophy today. This comprehensive and accessible companion to Kant's life and context, philosophical concerns, major works and enduring influence features over 500 specially commissioned entries, written by a team of leading experts in the field, covering every aspect of his philosophy. "The Companion" presents a comprehensive overview of historical and philosophical context in which Kant wrote and the various features, themes and topics apparent in his thought. It also includes synopses of all his major published works and a survey of the key lines of reception and influence. It concludes with a thoroughly comprehensive bibliography of primary and secondary sources. This is an essential reference tool for anyone working in the field of eighteenth-century German philosophy. "The Continuum Companions" series is a major series of single volume companions to key research fields in the humanities aimed at postgraduate students, scholars and libraries. Each companion offers a comprehensive reference resource giving an overview of key topics, research areas, new directions and a manageable guide to beginning or developing research in the field. A distinctive feature of the series is that each companion provides practical guidance on advanced study and research in the field, including research methods and subject-specific resources.

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.

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.