This book explores the philosophy of love through the thought and life of Rabbi Akiva ben Joseph. Readers of the Talmud are introduced to Rabbi Akiva through the iconic story of his love for his wife Rachel. From this starting point, Naftali Rothenberg conducts a thorough examination of the harmonious approach to love in the obstacle-laden context of human reality. Discussing the deterioration of passion into simple lust, the ability to contend with suffering and death, and so forth, Rothenberg addresses the deepest and most pressing questions about human love. The readings and observations offered here allow readers to acquire the wisdom of love-not merely as an assemblage of theoretical arguments and abstract statements, but as an analysis of the internal contradictions and difficulties revealed in the context of attempts to realize and implement harmonious love.

This book aims to answer two simple questions: what is it to want and what is it to intend? Because of the breadth of contexts in which the relevant phenomena are implicated and the wealth of views that have attempted to account for them, providing the answers is not quite so simple. Doing so requires an examination not only of the relevant philosophical theories and our everyday practices, but also of the rich empirical material that has been provided by work in social and developmental psychology. The investigation is carried out in two parts, dedicated to wanting and intending respectively. Wanting is analysed as optative attitudinising, a basic form of subjective standard-setting at the core of compound states such as 'longings', 'desires', 'projects' and 'whims'. The analysis is developed in the context of a discussion of Moore-paradoxicality and deepened through the examination of rival theories, which include functionalist and hedonistic conceptions as well as the guise-of-the-good view and the pure entailment approach, two views popular in moral psychology. In the second part of the study, a disjunctive genetic theory of intending is developed, according to which intentions are optative attitudes on which, in one way or another, the mark of deliberation has been conferred. It is this which explains intention's subjection to the requirements of practical rationality. Moreover, unlike wanting, intending turns out to be dependent on normative features of our life form, in particular on practices of holding responsible. The book will be of particular interest to philosophers and psychologists working on motivation, goals, desire, intention, deliberation, decision and practical rationality.

The Planets Within asks us to return to antiquity with new eyes. It centers on one of the most psychological movements of the prescientific age -- Renaissance Italy, where a group of 'inner Columbuses' charted territories that still give us today a much- needed sense of who we are and where we have come from, and the right routes to take toward fertile and unexplored places. Chief among these masters of the interior life was Marsilio Ficino, presiding genius of the Florentine Academy, who taught that all things exist in soul and must be lived in its light. This study of Ficino broadens and deepens our understanding of psyche, for Ficino was a doctor of soul, and his insights teach us the care and nurture of soul. Moore takes as his guide Ficino's own fundamental tool -- imagination. Respecting the integrity and autonomy of images, The Planets Within unfolds a poetics of soul in a kind of dialogue between the laconic remarks of Ficino and the need to give these remarks a life and context for our day.

This monograph details a new solution to an old problem of metaphysics. It presents an improved version of Ostrich Nominalism to solve the Problem of Universals. This innovative approach allows one to resolve the different formulations of the Problem, which represents an important meta-metaphysical achievement.In order to accomplish this ambitious task, the author appeals to the notion and logic of ontological grounding. Instead of defending Quine's original principle of ontological commitment, he proposes the principle of grounded ontological commitment. This represents an entirely new application of grounding. Some metaphysicians regard Ostrich Nominalism as a rejection of the problem rather than a proper solution to it. To counter this, the author presents solutions for each of the formulations. These include: the problem of predication, the problem of abstract reference, and the One Over Many as well as the Many Over One and the Similar but Different variants. This book will appeal to anyone interested in contemporary metaphysics. It will also serve as an ideal resource to scholars working on the history of philosophy. Many will recognize in the solution insights resembling those of traditional philosophers, especially of the Middle Ages.

Ethics was a central preoccupation of medieval philosophers, and medieval ethical thought is rich, diverse, and inventive. Yet standard histories of ethics often skip quickly over the medievals, and histories of medieval philosophy often fail to do justice to the centrality of ethical concerns in medieval thought. This volume presents the full range of medieval ethics in Christian, Islamic, and Jewish philosophy in a way that is accessible to a non-specialist and reveals the liveliness and sophistication of medieval ethical thought. In Part I there is a series of historical chapters presenting developmental and contextual accounts of Christian, Islamic, and Jewish ethics. Part II offers topical chapters on such central themes as happiness, virtue, law, and freedom, as well as on less-studied aspects of medieval ethics such as economic ethics, the ethical dimensions of mysticism, and sin and grace. This will be an important volume for students of ethics and medieval philosophy.

Drawing connections between madness, philosophy and autobiography, this book addresses the question of how Nietzsche's madness might have affected his later works. It also explores why continental philosophy after Nietzsche is so fascinated with madness, and how it (re)considers, (re)evaluates and (re)valorizes madness. To answer these questions, the book analyzes the work of three major figures in twentieth-century French philosophy who were significantly influenced by Nietzsche: Bataille, Foucault and Derrida, examining the ways in which their responses to Nietzsche's madness determine how they understand philosophy as well as philosophy's relation to madness. For these philosophers, posing the question about madness renders the philosophical subject vulnerable and implicates it in a state of responsibility towards that about which it asks. Out of this analysis of their engagement with the question of madness emerges a new conception of 'autobiographical philosophy', which entails the insertion of this vulnerable subject into the philosophical work, to which each of these philosophers adheres or resists in different ways.

With an emphasis on exploring measurable aspects of ancient narratives, Maths Meets Myths sets out to investigate age-old material with new techniques. This book collects, for the first time, novel quantitative approaches to studying sources from the past, such as chronicles, epics, folktales, and myths. It contributes significantly to recent efforts in bringing together natural scientists and humanities scholars in investigations aimed at achieving greater understanding of our cultural inheritance. Accordingly, each contribution reports on a modern quantitative approach applicable to narrative sources from the past, or describes those which would be amenable to such treatment and why they are important. This volume is a unique state-of-the-art compendium on an emerging research field which also addresses anyone with interests in quantitative approaches to humanities.

The rehabilitation of Confucian tradition raised new challenges to Chinese feminist thinkers. Can a Confucian ideal of reciprocity help women realize their equality? What is the hope for Chinese women seeking a social ideal of equality given the growing gender gap in the current economic development of China? Yuan argues Confucianism cannot help unless it is integrated with feminism. In this book, Yuan explores why gendered stratifications perpetuated so deeply in today's China through the influences of Confucian cultural tradition, but reading early Confucian texts as a cosmological vision of Ren with Dao and ontological oneness as a whole that is the unity of heaven, earth, and humanism, we might reclaim Confucian egalitarian aspects to develop its openness for gender equity with integration of feminist critical care ethics. Throughout the book, Yuan provides multiple perspectives of comparison: relational self vs. power differentials, gender roles differences vs. political demand for equality, and individual reciprocity vs. connection based reciprocity, etc. to embrace inclusive methodology and caring democracy. We see a great hope to break through stereotypes of binary thinking of Minben (people oriented) and Minzhu (autonomous democracy), gender division of labor, reason and emotion, etc. Yuan argues we should integrate feminist critical thoughts of global justice/care with early Confucianism, since both traditions emphasize caring relationships in humanity and interdependency between social individuals within and beyond their communities in a global scale. Importantly, the integration enlarges our philosophical visions of how cultural traditions can be undeniable sources for strengthening contemporary social ideas of humanity, democracy, equality, and freedom for all.

Nathan L. King's The Excellent Mind considers the importance of the intellectual virtues: the character traits of excellent thinkers. He explains what it means to have an excellent mind: one that is curious, careful, self-reliant, humble, honest, persevering, courageous, open, firm, and wise. Drawing from recent literature in philosophy and psychology, he considers what these virtues are like in practice, why they are important, and how we grow in them. King also argues that despite their label, these virtues are not just for intellectuals: they are for everyone. He shows how intellectual virtues are critical to living everyday life, in areas as diverse as personal relationships, responsible citizenship, civil discourse, personal success, and education. Filled with vivid examples and relevant applications, The Excellent Mind will serve as an engaging introduction to the intellectual virtues for students and anyone interested in the topic.

The fourteenth and fifteenth centuries witnessed a rising interest in Arabic texts describing and explaining the rituals of the Coptic Church of Egypt. This book provides readers with an English translation of excerpts from three key texts on the Coptic liturgy by Abu al-Barakat ibn Kabar, Yuh.anna ibn Sabba', and Pope Gabriel V. With a scholarly introduction to the works, their authors, and the Coptic liturgy, as well as a detailed explanatory apparatus, this volume provides a useful and needed introduction to the worship tradition of Egypt's Coptic Christians. Presented for the first time in English, these texts provide valuable points of comparison to other liturgical commentaries produced elsewhere in the medieval Christian world.

This book addresses the need for maturational growth in undergraduate and entry-level graduate students as a foundation for professional and civic development. It presents an engaged learning curriculum for higher education, Know Your Self, which strengthens psychological resilience and interpersonal community-building skills through person-centered growth in five dimensions of self: bio-behavioral, cognitive-sociocultural, social-emotional, existential-spiritual, and resilient worldview formation. This growth promotes well-being and a positive campus culture, preparing students to build cultures of health, social justice, and peace in the social systems where they will work and live. This project emerged from Kass' professional work in humanistic psychology with Dr. Carl Rogers. Case studies and statistical data illustrate the formation of health-promoting, pro-social behaviors, culturally-inclusive community building, and secure existential attachment. This book will help faculty and student life professionals address the urgent need in young adults for person-centered psychospiritual maturation.

This book is a collection of studies on topics related to subjectivity and selfhood in medieval and early modern philosophy. The individual contributions approach the theme from a number of angles varying from cognitive and moral psychology to metaphysics and epistemology. Instead of a complete overview on the historical period, the book provides detailed glimpses into some of the most important figures of the period, such as Augustine, Avicenna, Aquinas, Descartes, Spinoza, Leibniz and Hume. The questions addressed include the ethical problems of the location of one's true self and the proper distribution of labour between desire, passion and reason, and the psychological tasks of accounting for subjective experience and self-knowledge and determining different types of self-awareness.

Originally published in 1940, this book provides a thorough discussion of Rene Descartes philosophy of metaphysics, examining the three major points of the mind and body, freedom of the will and religion and science. Specific chapters are devoted to the Cartesian theory and the Meditations, in particular the Sixth.

By far the best collection of sources to introduce readers to Renaissance humanism in all its many guises. What distinguishes this stimulating and useful anthology is the vision behind it: King shows that Renaissance thinkers had a lot to say, not only about the ancient world--one of their habitual passions--but also about the self, how civic experience was configured, the arts, the roles and contributions of women, the new science, the 'new' world, and so much more. --Christopher S. Celenza, Johns Hopkins University

In this book, Christopher Celenza provides an intellectual history of the Italian Renaissance during the long fifteenth century, from c.1350-1525. His book fills a bibliographic gap between Petrarch and Machiavelli and offers clear case studies of contemporary luminaries, including Leonardo Bruni, Poggio Bracciolini, Lorenzo Valla, Marsilio Ficino, Angelo Poliziano, and Pietro Bembo. Integrating sources in Italian and Latin, Celenza focuses on the linked issues of language and philosophy. He also examines the conditions in which Renaissance intellectuals operated in an era before the invention of printing, analyzing reading strategies and showing how texts were consulted, and how new ideas were generated as a result of conversations, both oral and epistolary. The result is a volume that offers a new view on both the history of philosophy and Italian Renaissance intellectual life. It will serve as a key resource for students and scholars of early modern Italian humanism and culture.

This book examines the phenomenological anthropology of Edith Stein. It specifically focuses on the question which Stein addressed in her work Finite and Eternal Being: What is the foundational principle that makes the individual unique and unrepeatable within the human species? Traditional analyses of Edith Stein’s writings have tended to frame her views on this issue as being influenced by Aristotle and Thomas Aquinas, while neglecting her interest in the lesser-known figure of Duns Scotus. Yet, as this book shows, with regard to the question of individuality, Stein was critical of Aquinas’ approach, finding that of Duns Scotus to be more convincing. In order to get to the heart of Stein’s readings of Duns Scotus, this book looks at her published writings and her personal correspondence, in addition to conducting a meticulous analysis of the original codexes on which her sources were based. Written with diligence and flair, the book critically evaluates the authenticity of Stein’s sources and shows how the position of Scotus himself evolved. It highlights the originality of Stein’s contribution, which was to rediscover the relevance of Mediaeval scholastic thought and reinterpret it in the language of the Phenomenological school founded by Edmund Husserl.

Fresh translations of key texts, exhaustive coverage from Plato to Kant, and detailed commentary by expert scholars of philosophy add up to make this sourcebook the first and most comprehensive account of the history of the philosophy of mind. Published at a time when the philosophy of mind and philosophical psychology are high-profile domains in current research, the volume will inform our understanding of philosophical questions by shedding light on the origins of core conceptual assumptions often arrived at before the instauration of psychology as a recognized subject in its own right.   The chapters closely follow historical developments in our understanding of the mind, with sections dedicated to ancient, medieval Latin and Arabic, and early modern periods of development. The volume’s structural clarity enables readers to trace the entire progression of philosophical understanding on specific topics related to the mind, such as the nature of perception. Doing so reveals the fascinating contrasts between current and historical approaches. In addition to its all-inclusive source material, the volume provides subtle expert commentary that includes critical introductions to each thematic section as well as detailed engagement with the central texts. A voluminous bibliography includes hundreds of primary and secondary sources. The sheer scale of this new publication sheds light on the progression, and discontinuities, in our study of the philosophy of mind, and represents a major new sourcebook in a field of extreme importance to our understanding of humanity as a whole.​

New concepts arise in science when apparently unrelated fields of knowledge are put together in a coherent way. The recent results in molecular biology allow to explain the emergence of body patterns in animals that before could not be understood by zoologists. There are no �fancy curiosities� in nature. Every pattern is a product of a molecular cascade originating in genes and a living organism arises from the collaboration of these genes with the outer physical environment. Tropical fishes are as startling in their colors and geometric circles as peacocks. Tortoises are covered with the most regular triangles, squares and concentric circles that can be green, brown or yellow. Parallel scarlet bands are placed side by side of black ones along the body of snakes. Zebras and giraffes have patterns which are lessons in geometry, with their transversal and longitudinal stripes, their circles and other geometric figures. Monkeys, like the mandrills, have a spectacularly colored face scarlet nose with blue parallel flanges and yellow beard. All this geometry turns out to be highly molecular. The genes are many and have been DNA sequenced. Besides they not only deal with the coloration of the body but with the development of the brain and the embryonic process. A precise scenario of molecular events unravels in the vertebrates. It may seem far-fetched, but the search for the origin of this geometry made it mandatory to study the evolution of matter and the origin of the brain. It turned out that matter from its onset is pervaded by geometry and that the brain is also a prisoner of this ordered construction. Moreover, the brain is capable of altering the body geometry and the geometry of the environment changes the brain. Nothing spectacular occurred when the brain arrived in evolution. Not only it came after the eye, which had already established itself long ago, but it had a modest origin. It started from sensory cells on the skin that later aggregated into clusters of neurons that formed ganglia. It also became evident that pigment cells, that decide the establishment of the body pattern, originate from the same cell population as neurons (the neural crest cells). This is a most revealing result because it throws light on the power that the brain has to rapidly redirect the coloration of the body and to change its pattern. Recent experiments demonstrate how the brain changes the body geometry at will and within seconds, an event that could be hardly conceived earlier. Moreover, this change is not accidental it is related to the surrounding environment and is also used as a mating strategy. Chameleons know how to do it as well as flat fishes and octopuses. No one would have dared to think that the brain had its own geometry. How could the external geometry of solids or other figures of our environment be apprehended by neurons if these had no architecture of their own? Astonishing was that the so called �simple cells�, in the neurons of the primary visual cortex, responded to a bar of light with an axis of orientation that corresponded to the axis of the cell’s receptive field. We tend to consider our brain a reliable organ. But how reliable is it? From the beginning the brain is obliged to transform reality. Brain imagery involves: form, color, motion and sleep. Unintentionally these results led to unexpected philosophical implications. Plato’s pivotal concept that �forms� exist independently of the material world is reversed. Atoms have been considered to be imaginary for 2,000 years but at present they can be photographed, one by one, with electron microscopes. The reason why geometry has led the way in this inquiry is due to the fact that where there is geometry there is utter simplicity coupled to rigorous order that underlies the phenomenon where it is recognized. Order allows variation but imposes at the same time a canalization that is patent in what we call evolution.

This work argues that teleological motives lie at the heart of Kant's critical philosophy and that a precise analysis of teleological structures can both illuminate the basic strategy of its fundamental arguments and provide a key to understanding its unity. It thus aims, through an examination of each of Kant's major writings, to provide a detailed interpretation of his claim that philosophy in the true sense must consist of a teleologia rationis humanae.The author argues that Kant's critical philosophy forged a new link between traditional teleological concepts and the basic structure of rationality, one that would later inform the dynamic conception of reason at the heart of German Idealism. The process by which this was accomplished began with Kant's development of a uniquely teleological conception of systematic unity already in the precritical period. The individual chapters of this work attempt to show how Kant adapted and refined this conception of systematic unity so that it came to form the structural basis for the critical philosophy.

Mappa mundi texts and images present a panorama of the medieval world-view, c.1300; the Hereford map studied in close detail. Filled with information and lore, mappae mundi present an encyclopaedic panorama of the conceptual "landscape" of the middle ages. Previously objects of study for cartographers and geographers, the value of medieval maps to scholars in other fields is now recognised and this book, written from an art historical perspective, illuminates the medieval view of the world represented in a group of maps of c.1300. Naomi Kline's detailed examination of the literary, visual, oral and textual evidence of the Hereford mappa mundi and others like it, such as the Psalter Maps, the '"Sawley Map", and the Ebstorf Map, places them within the larger context of medieval art and intellectual history. The mappa mundi in Hereford cathedral is at the heart of this study: it has more than one thousand texts and images of geographical subjects, monuments, animals, plants, peoples, biblical sites and incidents, legendary material, historical information and much more; distinctions between "real" and "fantastic" are fluid; time and space are telescoped, presenting past, present, and future. Naomi Kline provides, for the first time, a full and detailed analysis of the images and texts of the Hereford map which, thus deciphered, allow comparison with related mappae mundi as well as with other texts and images. NAOMI REED KLINE is Professor of Art History at Plymouth State College.