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Books > Philosophy > Western philosophy > Modern Western philosophy, c 1600 to the present > Western philosophy, c 1600 to c 1800
A solid grasp of the main themes and arguments of the seventeenth-century philosopher Rene Descartes is essential for understanding modern thought, and a necessary entree to the work of the Empiricists and Immanuel Kant. It is also crucial to the study of contemporary epistemology, metaphysics, and philosophy of mind. This new edition of Georges Dicker's commentary on Descartes's masterpiece, Meditations on First Philosophy, features a new chapter on the Fourth Meditation and improved treatments of the famous cogito ergo sum and the notorious problem of the Cartesian Circle, among numerous other improvements and updates. Clear and accessible, it serves as an introduction to Descartes's ideas for undergraduates and as a sophisticated companion to his Meditations for advanced readers. The volume provides a thorough discussion of several basic issues of epistemology and metaphysics elicited from the main themes and arguments of the Meditations. It also delves into the work's historical background and critical reception. Dicker offers his own assessments of the Cartesian Doubt, the cogito, the causal and ontological proofs of God's existence, Cartesian freedom and theodicy, Cartesian Dualism, and Descartes's views about the existence and nature of the material world. The commentary also incorporates a wealth of recent Descartes scholarship, and inculcates - but does not presuppose - knowledge of the methods of contemporary analytic philosophy.
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.
This book is a systematic study of Descartes' theory of causation and its relation to the medieval and early modern scholastic philosophy that provides its proper historical context. The argument presented here is that even though Descartes offered a dualistic ontology that differs radically from what we find in scholasticism, his views on causation were profoundly influenced by scholastic thought on this issue. This influence is evident not only in his affirmation in the Meditations of the abstract scholastic axioms that a cause must contain the reality of its effects and that conservation does not differ in reality from creation, but also in the details of the accounts of body-body interaction in his physics, of mind-body interaction in his psychology, and of the causation that he took to be involved in free human action. In contrast to those who have read Descartes as endorsing the "occasionalist" conclusion that God is the only real cause, a central thesis of this study is that he accepted what in the context of scholastic debates regarding causation is the antipode of occasionalism, namely, the view that creatures rather than God are the causal source of natural change. What emerges from the defense of this interpretation of Descartes is a new understanding of his contribution to modern thought on causation.
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.
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 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 great German idealist philosopher G. W. F. Hegel has exerted an immense influence on the development of philosophy from the early 19th century to the present. But the metaphysical aspects of his thought are still under-appreciated. In a series of essays Robert Stern traces the development of a distinctively Hegelian approach to metaphysics and certain central metaphysical issues. The book begins with an introduction that considers this theme as a whole, followed by a section of essays on Hegel himself. Stern then focuses on the way in which certain key metaphysical ideas in Hegel's system, such as his doctrine of the 'concrete universal' and his conception of truth, relate to the thinking of the British Idealists on the one hand, and the American Pragmatists on the other. The volume concludes by examining a critique of Hegel's metaphysical position from the perspective of the 'continental' tradition, and in particular Gilles Deleuze.
"Rationality and Feminist Philosophy" argues that the Enlightenment
conception of rationality that feminists are fond of attacking is
no longer a live concept. Deborah K. Heikes shows how contemporary
theories of rationality are consonant with many feminist concerns
and proposes that feminists need a substantive theory of
rationality, which she argues should be a virtue theory of
rationality.
The importance of Immanuel Kant's Critique of Pure Reason in the history of philosophy is matched only by its difficulty. In particular, readers are often frustrated by how difficult it is to extract Kant's arguments from his dense prose. This book reconstructs, using the tools of propositional logic, the central arguments of the Critique. In all, the book reconstructs thirty-six of Kant's arguments spanning the Transcendental Aesthetic, Transcendental Analytic, and Transcendental Dialectic. For each argument, they begin with a quote from Kant's text followed by a synopsis that explains the argument informally. Finally, each synopsis is followed by a formal reconstruction of the argument. The synopses offer examples, metaphors, historical background, and objections/responses to aid the reader in appreciating Kant's arguments. Even though many readers who approach Kant for the first time have a good philosophical vocabulary, few will understand Kant's unique lexicon. In addition to formally reconstructing Kant's arguments, the book also includes a glossary that defines the technical terms that Kant uses in his arguments. Finally, since this book is directed largely at students, Bryan Hall enlisted two of his own students to ensure that the book is maximally student friendly. In contrast to most pedagogical philosophical literature, the content of this book has been tailored by students for students.
'What can you say to a man who tells you he prefers obeying God rather than men, and that as a result he's certain he'll go to heaven if he cuts your throat?' Voltaire's Pocket Philosophical Dictionary, first published in 1764, is a major work of the European Enlightenment. It is also a highly entertaining book: this is no 'dictionary' in the ordinary sense, nor does it treat 'philosophy' in the modern meaning of the term. It consists of a sequence of short essays or articles, arranged in alphabetical order, and covering everything from Apocalypse and Atheism to Tolerance and Tyranny. The unifying thread of these articles is Voltaire's critique of established religion: ridicule of established dogma, attacks on superstition, and pleas for toleration. Witty and ironic, this is very much a work of combat, part of Voltaire's high-profile political struggle in the 1760s to defend the victims of religious and political intolerance. This new translation is based on the definitive French text, and reprints the edition that provoked widespread controversy and condemnation. In his Introduction Nicholas Cronk considers the work's continuing relevance to modern debates about religious intolerance and its consequences. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.
This book provides a new interpretation of the ethical theory of G.W.F. Hegel. The aim is not only to give a new interpretation for specialists in German Idealism, but also to provide an analysis that makes Hegel's ethics accessible for all scholars working in ethical and political philosophy. While Hegel's political philosophy has received a good deal of attention in the literature, the core of his ethics has eluded careful exposition, in large part because it is contained in his claims about conscience. This book shows that, contrary to accepted wisdom, conscience is the central concept for understanding Hegel's view of practical reason and therefore for understanding his ethics as a whole. The argument combines careful exegesis of key passages in Hegel's texts with detailed treatments of problems in contemporary ethics and reconstructions of Hegel's answers to those problems. The main goals are to render comprehensible Hegel's notoriously difficult texts by framing arguments with debates in contemporary ethics, and to show that Hegel still has much to teach us about the issues that matter to us most. Central topics covered in the book are the connection of self-consciousness and agency, the relation of motivating and justifying reasons, moral deliberation and the holism of moral reasoning, mutual recognition, and the rationality of social institutions.
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.
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 A to Z of Descartes and Cartesian Philosophy includes many entries on Descartes's writings, concepts, and findings. Since it is historical, there are other entries on those who supported him, those who criticized him, those who corrected him, and those who together formed one of the major movements in philosophy, Cartesianism. To better understand the period, the authors drew up a brief chronology, and to see how Descartes and Cartesianism fit into the general picture, they have written an introduction and a biography. Since everything cannot be summed up in one volume, a bibliography directs readers to numerous other sources on issues of particular interest.
Rationality and Feminist Philosophy argues that the Enlightenment conception of rationality that feminists are fond of attacking is no longer a live concept. Deborah K. Heikes shows how contemporary theories of rationality are consonant with many feminist concerns and proposes that feminists need a substantive theory of rationality, which she argues should be a virtue theory of rationality. Within both feminist and non-feminist philosophical circles, our understanding of rationality depends upon the concept's history. Heikes traces the development of theories of rationality from Descartes through to the present day, examining the work of representative philosophers of the Enlightenment and twentieth and twenty-first centuries. She discusses feminist concerns with rationality as understood by each philosopher discussed and also focuses on the deeper problems that lie outside specifically feminist issues. She goes on to consider how each conception of rationality serves to ground the broadly conceived feminist philosophical goals of asserting the reality and injustice of oppression. She ultimately concludes that a virtue rationality may serve feminist needs well, without the accompanying baggage of Enlightenment rationality. >
True Freedom: Spinoza's Practical Philosophy is a straightforward presentation of Spinoza's philosophy focused on the issue of how one might live. The book is unique among recent Spinoza scholarship in the way in which it centers on the ethical component in Spinoza's work. In order to bring Spinoza's ethics to the fore, Brent Adkins begin with what he considers to be Spinoza's fundamental ethical insight: namely, that emotions are controlled by understanding them. Adkins reveals how the process of unfolding Spinoza's philosophy is always anchored in the very practical issue of living well. The significance of True Freedom lies in its understanding of Spinoza's ethics as an "experimentalism" and its accessibility to a very wide audience. Despite the fact that Spinoza died over 300 years ago, his writings remain remarkably prescient for a wide variety of disciplines, from religion to neuroscience. The source of this prescience, however, comes from Spinoza's recasting ethical theory in terms of how we might live rather than in terms of how we should live. Freedom in every aspect of life from the personal to the political to the religious is dependent on a particular way of engaging with the world. This engagement takes the form of an experiment to see if what we engage with results in an increase or a decrease in our capacity to affect and be affected by the world. True freedom, for Spinoza, lies in increasing our capacities.
The World We Want compares the future world that Enlightenment
intellectuals had hoped for with our own world at present. In what
respects do the two worlds differ, and why are they so different?
To what extent is and isn't our world the world they wanted, and to
what extent do we today still want their world? Unlike previous
philosophical critiques and defenses of the Enlightenment, the
present study focuses extensively on the relevant historical and
empirical record first, by examining carefully what kind of future
Enlightenment intellectuals actually hoped for; second, by tracking
the different legacies of their central ideals over the past two
centuries.
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.
The dramatic collapse of the friendship between Rousseau and Hume, in the context of their grand intellectual quest to conquer the limits of human understanding. The rise and spectacular fall of the friendship between the two great philosophers of the eighteenth century, barely six months after they first met, reverberated on both sides of the Channel. As the relationship between Jean-Jacques Rousseau and David Hume unraveled, a volley of rancorous letters was fired off, then quickly published and devoured by aristocrats, intellectuals, and common readers alike. Everyone took sides in this momentous dispute between the greatest of Enlightenment thinkers. In this lively and revealing book, Robert Zaretsky and John T. Scott explore the unfolding rift between Rousseau and Hume. The authors are particularly fascinated by the connection between the thinkers' lives and thought, especially the way that the failure of each to understand the other-and himself-illuminates the limits of human understanding. In addition, they situate the philosophers' quarrel in the social, political, and intellectual milieu that informed their actions, as well as the actions of the other participants in the dispute, such as James Boswell, Adam Smith, and Voltaire. By examining the conflict through the prism of each philosopher's contribution to Western thought, Zaretsky and Scott reveal the implications for the two men as individuals and philosophers as well as for the contemporary world.
"J.J. was born for music," Jean-Jacques Rousseau wrote of himself,
"not to be consumed in its execution, but to speed its progress and
make discoveries about it. His ideas on the art and about the art
are fertile, inexhaustible." Rousseau was a practicing musician and
theorist for years before publication of his first Discourse, but
until now scholars have neglected these ideas.
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.
The great German idealist philosopher G. W. F. Hegel has exerted an immense influence on the development of philosophy from the early 19th century to the present. But the metaphysical aspects of his thought are still under-appreciated. In a series of essays Robert Stern traces the development of a distinctively Hegelian approach to metaphysics and certain central metaphysical issues. The book begins with an introduction that considers this theme as a whole, followed by a section of essays on Hegel himself. Stern then focuses on the way in which certain key metaphysical ideas in Hegel's system, such as his doctrine of the 'concrete universal' and his conception of truth, relate to the thinking of the British Idealists on the one hand, and the American Pragmatists on the other. The volume concludes by examining a critique of Hegel's metaphysical position from the perspective of the 'continental' tradition, and in particular Gilles Deleuze.
This is a collection of Paul Hoffman's wide-ranging essays on Descartes composed over the past twenty-five years. The essays in Part I include his celebrated "The Unity of Descartes' Man," in which he argues that Descartes accepts the Aristotelian view that soul and body are related as form to matter and that the human being is a substance; a series of subsequent essays elaborating on this interpretation and defending it against objections; and an essay on Descartes' theory of distinction. In the essays in Part II he argues that Descartes retains the Aristotelian theory of causation according to which an agent's action is the same as the passion it brings about, and explains the significance of this doctrine for understanding Descartes' dualism and physics. In the essays in Part III he argues that Descartes accepts the Aristotelian theory of cognition according to which perception is possible because things that exist in the world are also capable of a different way of existing in the soul, and he shows how this theory figures in Descartes' account of misrepresentation and in the controversy over whether Descartes is a direct realist or a representationalist. The essays in Part IV examine Descartes' theory of the passions of the soul: their definition; their effect on our happiness, virtue, and freedom; and methods of controlling them.
This work offers a concise and accessible introduction to the key empiricists of the 17th and 18th centuries, ideal for undergraduate students. Empiricism is one of the most widely discussed topics in philosophy. Students regularly encounter the well known opposition between rationalism and empiricism - the clash between reason and experience as sources of knowledge and ideas - at an early stage in their studies. "The Empiricists: A Guide for the Perplexed" offers a clear and thorough guide to the key thinkers responsible for developing this central concept in the history of philosophy. The book focuses on the canonical figures of the empiricist movement, Locke, Berkeley and Hume, but also explores the contributions made by other key figures such as Bacon, Hobbes, Boyle and Newton.Laurence Carlin presents the views of these hugely influential thinkers in the context of the Scientific Revolution, the intellectual movement in which they emerged, and explores in detail the philosophical issues that were central to their work. Specifically designed to meet the needs of students seeking a thorough understanding of the topic, this book is the ideal guide to a key concept in the history of philosophy. "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. |
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