Kants kritischer Philosophie wird bis heute von prominenter Seite der Vorwurf gemacht, sie unterstelle ein im Kern subjektivistisch-monologisches Individuum. Tatsachlich aber liegt ihr nichts ferner als ein solcher Subjektivismus. Kants Vernunft ist eine durch und durch oeffentliche Vernunft, sie ist, wie er selbst sagt, existenziell angewiesen auf oeffentliches Rasonnement. Kant verwendet den Begriff "OEffentlichkeit", anders als das Adjektiv "oeffentlich", in seinem schriftlichen Werk zwar kein einziges Mal, die Funktion der OEffentlichkeit aber sieht er als fur sein Denken elementar an. Entscheidend dabei: OEffentlichkeit ist nicht nur eine Bedingung allen kritischen Vernunftgebrauchs, sondern gerade auch dessen Folge. Trager der Vernunft sind freie, empirische Individuen. Machen diese Individuen Gebrauch von ihrer oeffentlichen Vernunft, konstituieren sie bestimmte OEffentlichkeiten des Vernunftgebrauchs - namlich neben der politischen, die theoretische, die praktische und die asthetische OEffentlichkeit. Die vorliegende Arbeit geht dieser OEffentlichkeit der Vernunft unter anderem in den drei Kritiken nach - und zeigt dabei, wie eng insbesondere Kants theoretische Philosophie mit seinen politischen Schriften verbunden ist.

The third volume of The Hackett Aquinas, a series of central philosophical treatises of Aquinas in new, state-of-the-art translations accompanied by a thorough commentary on the text.

Italian Renaissance thought has been gaining ever-increasing recognition as seminal to the thought of the whole Renaissance period, affecting in many subtle ways the development and understanding of artistic, literary, scientific, and religious movements. The importance, then, of this detailed and careful survey of Italy's leading Renaissance philosophers and the intricate philosophical problems of the time can scarcely be exaggerated. Based upon the 1961 Arensberg Lectures, given at Stanford University, this collection of essays offers a genuinely unified interpretation of Italian Renaissance thought by describing and evaluating the philosophies of eight pivotal figures: Petrarch, Valla, Ficino, Pico, Pomponazzi, Telesio, Patrizi, and Bruno. The essays not only discuss the life, writings, and main ideas of these eight thinkers, but also establish through a connective text, the place each of them occupies in the general intellectual development of the Italian Renaissance.

More than any other early modern text, Montaigne's Essais have come to be associated with the emergence of a distinctively modern subjectivity, defined in opposition to the artifices of language and social performance. Felicity Green challenges this interpretation with a compelling revisionist reading of Montaigne's text, centred on one of his deepest but hitherto most neglected preoccupations: the need to secure for himself a sphere of liberty and independence that he can properly call his own, or himself. Montaigne and the Life of Freedom restores the Essais to its historical context by examining the sources, character and significance of Montaigne's project of self-study. That project, as Green shows, reactivates and reshapes ancient practices of self-awareness and self-regulation, in order to establish the self as a space of inner refuge, tranquillity and dominion, free from the inward compulsion of the passions and from subjection to external objects, forces and persons.

There are two great traditions of natural-kinds realism: the modern, instituted by Mill and elaborated by Venn, Peirce, Kripke, Putnam, Boyd, and others; and the ancient, instituted by Aristotle, elaborated by the "medieval" Aristotelians, and eventually overthrown by Galilean and Newtonian physicists, by Locke, Leibniz, and Kant, and by Darwin. Whereas the former tradition has lately received the close attention it deserves, the latter has not. The Aristotelian Tradition of Natural Kinds and its Demise is meant to fill this gap. The volume's theme is the emergence of Aristotle's account of species, what Schoolmen such as Thomas Aquinas and William of Ockham did with this account, and the tacit if not explicit rejection of all such accounts in modern scientific theory. By tracing this history Stewart Umphrey shows that there have been not one but two relevant "scientific revolutions" or "paradigm shifts" in the history of natural philosophy. The first, brought about by Aristotle, may be viewed as a renewal of Presocratic natural philosophy in the light of Socrates's "second sailing" and his insistence that we attend to what is first for us. It features an eido-centric conception of living organisms and other enduring things, and strongly resists any reduction of physics to mathematics. The second revolution, brought about by seventeenth-century physics, features a nomo-centric view according to which what is fundamental in nature are not enduring individuals and their kinds, as we commonly suppose, but rather certain mathematizable relations among varying physical quantities. Umphrey examines and compares these two very different ways of understanding the natural order.

Global Justice and the Mind of Our Epoch explores the mind of our epoch, defined as the period since the Nuremberg Trial and the establishment of the United Nations in 1945. Xunwu Chen examines four defining ideas of this epoch—global justice, cosmopolitanism, crimes against humanity, and cultural toleration—as well as the relationships among these ideas. Chen argues that the mind of our epoch is the mind of humanity. Its world view, horizon, standpoint, norms, standards, and vocabularies are all embodied in human institutions and practices throughout the globe. Furthermore, our epochal mind has a dialectical relationship with particular cultures and peoples, bearing normative force. As a metaphysical subjectivity and substance, humanity is the source of all human values and defines what can and should be human values and virtues. Humankind, therefore, is a people with socio-political and legal sovereignty, sharing a common fate. This novel study brings a cross-cultural approach and will be of great interest to students and scholars of philosophy, political science, sociology, and the humanities more broadly.

Im Zentrum des Bandes steht die Frage nach dem Zusammenhang von Erkenntnis- und Wissenschaftstheorie im Kontext der mittelalterlichen Rezeption der Texte des Aristoteles an Hof und Universitaten, insbesondere der fur die Epistemologie einschlagigen Passagen in "De anima" und in den "Zweiten Analytiken" sowie ihre spatantike und arabische Vermittlung. In diesem komplexen Rezeptions- und vor allem Transformationsprozess werden zugleich die wissenschaftlichen und gesellschaftlich-institutionellen Grundlagen fur den okzidentalen Prozess der Rationalisierung und Aufklarung gelegt, deren "Dialektik" nicht nur die Geschichte Europas bis zum heutigen Tag bestimmt."

The hypostatic union of Christ, namely his being simultaneously human and divine, is one of the founding doctrines of Christian theology. In this book Michael Gorman presents the first full-length treatment of Aquinas's metaphysics of the hypostatic union. After setting out the historical and theological background, he examines Aquinas's metaphysical presuppositions, explains the basic elements of his account of the hypostatic union, and then enters into detailed discussions of four areas where it is more difficult to get a clear understanding of Aquinas's views, arguing that in some cases we must be content with speculative reconstructions that are true to the spirit of Aquinas's thought. His study pays close attention to the Latin texts and their chronology, and engages with a wide range of secondary literature. It will be of great interest to theologians as well as to scholars of metaphysics and medieval thought.

Medieval thinkers were both puzzled and fascinated by the capacity of human beings to do what is morally wrong. In this book, Colleen McCluskey offers the first comprehensive examination of Thomas Aquinas' explanation for moral wrongdoing. Her discussion takes in Aquinas' theory of human nature and action, and his explanation of wrong action in terms of defects in human capacities including the intellect, the will, and the passions of the sensory appetite. She also looks at the notion of privation, which underlies Aquinas' account of wrongdoing, as well as his theory of the vices, which intersects with his basic account. The result is a thorough exploration of Aquinas' psychology which is both accessible and illuminating, and will be of interest to a wide range of readers in Aquinas studies, medieval philosophy, the history of theology, and the history of ideas.

In this book Han Thomas Adriaenssen offers the first comparative exploration of the sceptical reception of representationalism in medieval and early modern philosophy. Descartes is traditionally credited with inaugurating a new kind of scepticism by saying that the direct objects of perception are images in the mind, not external objects, but Adriaenssen shows that as early as the thirteenth century, critics had already found similar problems in Aquinas's theory of representation. He charts the attempts of philosophers in both periods to grapple with these problems, and shows how in order to address the challenges of scepticism and representation, modern philosophers in the wake of Descartes often breathed new life into old ideas, remoulding them in ways that we are just beginning to understand. His book will be valuable for historians interested in the medieval background to early modern thought, and to medievalists looking at continuity with the early modern period.

The early modern era produced the Scientific Revolution, which originated our present understanding of the natural world. Concurrently, philosophers established the conceptual foundations of modernity. This rich and comprehensive volume surveys and illuminates the numerous and complicated interconnections between philosophical and scientific thought as both were radically transformed from the late sixteenth to the mid-eighteenth century. The chapters explore reciprocal influences between philosophy and physics, astronomy, mathematics, medicine, and other disciplines, and show how thinkers responded to an immense range of intellectual, material, and institutional influences. The volume offers a unique perspicuity, viewing the entire landscape of early modern philosophy and science, and also marks an epoch in contemporary scholarship, surveying recent contributions and suggesting future investigations for the next generation of scholars and students.

The book is a systematic study of the issue of self-individuation in the scholastic debate on principles of individuation (principia individuationis). The point of departure is a general formulation of the problem of individuation acceptable for all the participants of the scholastic debate: a principle of individuation of x is what makes x individual (in various possible senses of 'making something individual'). The book argues against a prima facie plausible view that everything that is individual is individual by itself and not by anything distinct from it (Strong Self-Individuation Thesis). The keynote topic of the book is a detailed analysis of the two competing ways of rejecting the Strong Self-Individuation Thesis: the Scotistic and the Thomistic one. The book defends the latter one, discussing a number of issues concerning substantial and accidental forms, essences, properties, instantiation, the Thomistic notion of materia signata, Frege's Begriff-Gegenstand distinction, and Geach's form-function analogy developed in his writings on Aquinas. In the context of both the scholastic and contemporary metaphysics, the book offers a framework for dealing with issues of individuality and defends a Thomistic theory of individuation.

"Primitivism and Related Ideas in Antiquity" was intended to be the first volume of a four-part series of books covering the history of primitivism and related ideas, but the outbreak of World War II, and, later, Lovejoy's death, prevented the other books from being published as originally conceived by the two authors. A documentary and analytical record, the book presents the classical background of primitivism and anti-primitivism in modern literature, historiography, and social and moral philosophy, and comprises chapters that center around particular ancient concepts and authors, including cynicism, stoicism, epicureanism, Plato, Aristotle, Lucretius, and Cicero. According to the authors in their preface, "there is some reason to think that this background is not universally familiar to those whose special field of study lie within the period of the Renaissance to our own time"; this book, in which the original Greek and Latin sources stand side by side with their English translations, will prove useful to scholars from a variety of disciplines who study this period.

First published in Paris in 1511, The Praise of Folly hasenjoyed enormous and highly controversial success from the author’s lifetime down to our own day.It hasno rival, except perhaps Thomas More’s Utopia, as the most intense and lively presentation of the literary, social, and theological aims and methods of Northern Humanism. Clarence H. Miller’s highly praised translation of The Praise of Folly, based on the definitive Latin text, echoes Erasmus’ own lively style while retaining the nuances of the original text. In his introduction, Miller places the work in the context of Erasmus as humanist and theologian. In a new afterword, William H. Gass playfully considers the meaning, or meanings, of folly and offers fresh insights into one of the great books of Western literature. Praise for the earlier edition: “An eminently reliable and fully annotated edition based on the Latin text.”—Library Journal “Exciting and brilliant, this is likely to be the definitive translation of The Praise of Folly intoEnglish.”—Richard J. Schoeck

Over the last two decades there has been an increasing interest in the influence of medieval Jewish thought upon Spinoza's philosophy. The essays in this volume, by Spinoza specialists and leading scholars in the field of medieval Jewish philosophy, consider the various dimensions of the rich, important, but vastly under-studied relationship between Spinoza and earlier Jewish thinkers. It is the first such collection in any language, and together the essays provide a detailed and extensive analysis of how different elements in Spinoza's metaphysics, epistemology, moral philosophy, and political and religious thought relate to the views of his Jewish philosophical forebears, such as Maimonides, Gersonides, Ibn Ezra, Crescas, and others. The topics addressed include the immortality of the soul, the nature of God, the intellectual love of God, moral luck, the nature of happiness, determinism and free will, the interpretation of Scripture, and the politics of religion.

Includes an introduction by Marilyn McCord Adams along with Notes and Appendices.

Aristotle's Nicomachean Ethics had a profound influence on generations of later philosophers, not only in the ancient era but also in the medieval period and beyond. In this book, Anthony Celano explores how medieval authors recast Aristotle's Ethics according to their own moral ideals. He argues that the moral standard for the Ethics is a human one, which is based upon the ethical tradition and the best practices of a given society. In the Middle Ages, this human standard was replaced by one that is universally applicable, since its foundation is eternal immutable divine law. Celano resolves the conflicting accounts of happiness in Aristotle's Nicomachean Ethics, demonstrates the importance of the virtue of phronesis (practical wisdom), and shows how the medieval view of moral reasoning alters Aristotle's concept of moral wisdom.

Thomas Aquinas's Disputed Questions on Evil is a careful and detailed analysis of the general topic of evil, including discussions on evil as privation, human free choice, the cause of moral evil, moral failure, and the so-called seven deadly sins. This collection of ten, specially commissioned new essays, the first book-length English-language study of Disputed Questions on Evil, examines the most interesting and philosophically relevant aspects of Aquinas's work, highlighting what is distinctive about it and situating it in relation not only to Aquinas's other works but also to contemporary philosophical debates in metaphysics, ethics, and philosophy of action. The essays also explore the history of the work's interpretation. The volume will be of interest to researchers in a broad range of philosophical disciplines including medieval philosophy and history of philosophy, as well as to theologians.

Celebrating the fortieth anniversary of this seminal book, this new edition includes an illuminating foreword by Carlos Eire and Ronald K. Rittges The seeds of the swift and sweeping religious movement that reshaped European thought in the 1500s were sown in the late Middle Ages. In this book, Steven Ozment traces the growth and dissemination of dissenting intellectual trends through three centuries to their explosive burgeoning in the Reformations-both Protestant and Catholic-of the sixteenth century. He elucidates with great clarity the complex philosophical and theological issues that inspired antagonistic schools, traditions, and movements from Aquinas to Calvin. This masterly synthesis of the intellectual and religious history of the period illuminates the impact of late medieval ideas on early modern society. With a new foreword by Carlos Eire and Ronald K. Rittgers, this modern classic is ripe for rediscovery by a new generation of students and scholars.

In diesem Band deckt Diego D'Angelo semiotische Strukturen in der Husserl'schen Phanomenologie der Wahrnehmung auf. Ist es der Phanomenologie darum zu tun, die Erfahrung von Dingen in unserer Umwelt zu beschreiben, so ist dabei der Begriff des Horizontes von zentraler Bedeutung: Was wir unmittelbar wahrnehmen, verweist immer schon auf anderes, was nur "mitgegeben" ist. Wenn wir Dinge wahrnehmen, haben wir nur eine bestimmte Perspektive, d.h. wir sehen lediglich einen Aspekt. Aber wir nehmen immer ganze Gegenstande wahr (wir sehen Tische und Stuhle und andere Menschen). Jeder dieser Gegenstande erscheint in einem Feld weiterer Gegenstande, und es ist der Horizontbegriff, der es erlaubt, das Verhaltnis zwischen Selbstgegebenheit und Mitgegebenheit zu explizieren. Dieses Buch stellt den ersten detaillierten Versuch dar, die Ursprunge solcher horizontaler Felder in semiotischen Strukturen zu suchen. Aus der Verbindung zwischen Husserls eigener Semiotik und seiner Phanomenologie der Wahrnehmung ergibt sich, dass das wahrgenommene Phanomen als Zeichen verstanden werden muss. Das Zeichen wiederum bezeichnet etwas, was in leiblicher Bewegung eingeholt werden kann. Mit der Verbindung von Leiblichkeit, Semiotik und Wahrnehmung thematisiert diese Monographie das Verhaltnis zwischen folgenden phanomenologischen Forschungsgebieten: * Husserls Semiotik der Wahrnehmung in den Logischen Untersuchungen * Phanomenologische Raumanalyse - kinasthetische Indikation * Horizont und Noema * Passive Anzeige * Zeichen und Leiblichkeit als Grundlagen der Fremderfahrung * Genetische Phanomenologie und Semiotik der Erfahrung * Protentionen und teleologische Semiose * Induktion und Ursprung des menschlichen Ichs Das Buch eroeffnet die Moeglichkeit, Husserls Phanomenologie jenseits einer Metaphysik der Prasenz zu verstehen. Zudem leisten D'Angelos Einzeluntersuchungen einen Beitrag zu aktuellen Diskussionen in der Philosophie der leiblichen Kognition. - Eine hilfreiche Leseempfehlung fur * Interessierte Themenneulinge * Bachelor- und Masterstudenten der Geisteswissenschaften * Hochschulabsolventen sowie Forschungswissenschaftler

The hypostatic union of Christ, namely his being simultaneously human and divine, is one of the founding doctrines of Christian theology. In this book Michael Gorman presents the first full-length treatment of Aquinas's metaphysics of the hypostatic union. After setting out the historical and theological background, he examines Aquinas's metaphysical presuppositions, explains the basic elements of his account of the hypostatic union, and then enters into detailed discussions of four areas where it is more difficult to get a clear understanding of Aquinas's views, arguing that in some cases we must be content with speculative reconstructions that are true to the spirit of Aquinas's thought. His study pays close attention to the Latin texts and their chronology, and engages with a wide range of secondary literature. It will be of great interest to theologians as well as to scholars of metaphysics and medieval thought.