Edward Carpenter: In Appreciation, first published in 1931, presents a collection of tributes to and reminiscences about the renowned socialist poet, pioneering gay rights activist, environmentalist and political thinker. Embroiled in controversy with prominent figures of all political persuasions in the late nineteenth and early twentieth centuries, Carpenter's vision of sexual freedom, democracy and an end to commercialism was maintained with integrity over the course of his whole life. These portraits and anecdotes testify to a man of both determination and warmth, whose writings, though inspirational for many up to the 1960s, are seldom read today.

First published in 1935, this book compares and examines what John Laird termed the 'three most important notions in ethical science': the concepts of virtue, duty and well-being. Laird poses the question of whether any one of these three concepts is capable of being the foundation of ethics and of supporting the other two. This is an interesting reissue, which will be of particular value to students researching the philosophy of ethics and morality.

Die Idee eines selbstandigen Bandes von "Pfander-Studien" entstand nach dem Internationalen Kongress "Die Munchener Phanomenologie", der an lasslich des hundertsten Geburtstags von Alexander Pfander in Munchen stattfand. Ursprunglich war geplant, die im zweiten Teil des Kongresses im Rahmen einer Arbeitstagung uber "Das Werk und die Bedeutung Alexander pfanders" gehaltenen Referate, die bereits vervielfaltigt waren, nebst Diskussionsberichten in den vorgesehenen Gesamtband uber die Konferenz fur die Serie Phaenomenologica einzuschlie- ssen. Als sich herausstellte, dass der dort verfugbare Raum -fur die meisten Beitrage zu knapp bemessen war und nur die abgekurz- ten Texte ohne Diskussion hatten aufgenommen werden' konnen, tauchte die Idee eines gesonderten Bandes auf. Sie fuhrte alsbald zur Erwagung neuer Beitrage und sonstiger Hilfen fur das Ver- standnis des alten und neuen Werkes Pfanders. Von den Kon- gressbeitragen war ohnehin der von Karl Schuhmann ftir ein gesondertes selbstandiges Buch" Husserl uber Pfander" vorgese- hen, das inzwischen in der Reihe Phaenomenologica erschienen ist. 1 Der Beitrag von Peter Schwankl "Alexander pfanders Nachlasstexte uber das virtuell Psychische" erschien im Journal 0/ Phenomenological Psychology. 2 Die beiden einleitenden Refe- rate von Schwankl und Spiegel berg uber die damals noch unge- druckten Nachlasswerke Philosophie auf phanomenologischer Grundlage und Ethik in kurzer Darstellung konnten nach deren Erscheinen fortbleiben.

This anthology focuses on the extraordinary contributions Wittgenstein made to several areas in the philosophy of psychology - contributions that extend to psychology, psychiatry, sociology and anthropology. To bring them a richly-deserved attention from across the language barrier, Daniele Moyal-Sharrock has translated papers by eminent French Wittgensteinians. They here join ranks with more familiar renowned specialists on Wittgenstein's philosophical psychology. While revealing differences in approach and interests, this coming together of some of the best minds on the subject discloses a surprising degree of consensus, and gives us the clearest picture yet of Wittgenstein as a philosopher of psychology.

In this study, the author shows new entry points to the dialogue between Kant and Heidegger. Schalow takes up the question: "Why should a philosopher like Kant, for whom language seemed to be almost inconsequential, become the crucial counter point for a thinker like Heidegger to develop a novel way to understand and express the most perennial of all philosophical concepts, namely, 'being' as such?" This approach allows for addressing issues which are normally relegated to the periphery of the exchange between Heidegger and Kant, including spatiality and embodiment, nature and art, religion and politics.

This is an unashamed collection of studies grown, but not planned before hand, whose belated unity sterns from an unconscious pattern ofwhich I was not aware at the time ofwriting. I call it "unashamed" not only because I have made no effort to patch up this collection by completely new pieces, but also because there seems to me nothing shamefully wrong about following up some loose ends left dangling from my main study of the Phenomenological Movement which I had to cut off from the body of my account in order to preserve its unity and proportion. This disc1aimer does not mean that there is no connection among the pieces he re assembled. They belong together, while not requiring consecutive reading, as attempts to establish common ground 1lnd lines of communication between the Phenomenological Movement and related enterprises in philo sophy. They are not put together arbitrarily, but because ofintrinsic affinities to phenomenology. This does not mean an attempt to blur its edges. But since they are growing edges, any boundaries cannot be drawn sharply without interfering with the phenomena. Nevertheless, in the end the figure of the Phenomenological Movement should stand out more distinctIy as the text against its surrounding context, ofwhich these studies are to provide some ofthe comparative and historical background. This is why I gave to this collection the titIe "The Context ofthe Phenomenological Movement" in contrast to the central "text" as contained in my historical introduction to this movement."

This volume tackles Goedel's two-stage project of first using Husserl's transcendental phenomenology to reconstruct and develop Leibniz' monadology, and then founding classical mathematics on the metaphysics thus obtained. The author analyses the historical and systematic aspects of that project, and then evaluates it, with an emphasis on the second stage. The book is organised around Goedel's use of Leibniz, Husserl and Brouwer. Far from considering past philosophers irrelevant to actual systematic concerns, Goedel embraced the use of historical authors to frame his own philosophical perspective. The philosophies of Leibniz and Husserl define his project, while Brouwer's intuitionism is its principal foil: the close affinities between phenomenology and intuitionism set the bar for Goedel's attempt to go far beyond intuitionism. The four central essays are `Monads and sets', `On the philosophical development of Kurt Goedel', `Goedel and intuitionism', and `Construction and constitution in mathematics'. The first analyses and criticises Goedel's attempt to justify, by an argument from analogy with the monadology, the reflection principle in set theory. It also provides further support for Goedel's idea that the monadology needs to be reconstructed phenomenologically, by showing that the unsupplemented monadology is not able to found mathematics directly. The second studies Goedel's reading of Husserl, its relation to Leibniz' monadology, and its influence on his publishe d writings. The third discusses how on various occasions Brouwer's intuitionism actually inspired Goedel's work, in particular the Dialectica Interpretation. The fourth addresses the question whether classical mathematics admits of the phenomenological foundation that Goedel envisaged, and concludes that it does not. The remaining essays provide further context. The essays collected here were written and published over the last decade. Notes have been added to record further thoughts, changes of mind, connections between the essays, and updates of references.

ihr Wesen, iiber die Eigenart ihres Gebiets ins klare zu kommen, das ist in der Tat eins der Hauptstiicke und Grundstiicke der Erkennt- nistheorie, wie sich ohne weiteres begreift aus der allumspannenden Weite der rein logischen Begriffe und der normativen Anwendung 5 der formallogischen Gesetze. Das formallogische Denken, das analytische im pragnantesten Sinn des W ortes, ist nach meinen Logischen Untersuchungen ein Denken auf Grund bloBer Bedeutungen. Es bezieht sich auf aIle und jede Gegenstandlichkeit (mag sie eine reale sein oder nicht) darum, 10 weil Gegenstande iiberhaupt fUr das Denken Gegenstande nur sind durch sein Bedeuten und weil Gesetze, die im Wesen der Bedeutun- gen als solcher, die also in ihren wesentlichen Arten oder Formen griinden, notwendig fUr aIle bedeutungsmaBig so und so gefaBten bestimmten Gegenstandlichkeiten gelten miissen. 15 Da tritt uns also gleich zu Anfang der Begriff der Bedeutung e- gegen, der nun freilich so allerlei bedeuten kann und der KIarlegung allergroBte Schwierigkeiten bietet. Ihm werden wir und den mit ihm zusammenhangenden Begriffen und Phanomenen umfassende Be- trachtungen zuwenden; solche Betrachtungen sind iibrigens auch, 20 unabhangig von dem Interesse an der klaren Bestimmung des Sinnes formaler Logik, fUr die Logik selbst und die Erkenntniskritik von selbstverstandlicher und aIlergroBter Wichtigkeit. So werden ver- schiedene, obschon nahe zusammenhangende Interessen ihre Befrie- digung finden konnen, und darauf habe ich es urn so mehr abgese- 25 hen, als ich ja weiB, welche Bemiihungen meine jungen Freunde in der Philosophischen Gesellschaft in den beiden letzten Semestern den Bedeutungsproblemen in ihren Diskussionen zugewendet haben.

There is no author's introduction to Phenomenology and the Foundations of the Sciences, either as published here in the first English translation or in the standard German edition, because its proper introduction is its companion volume: General Introduction to Pure Phenomenology. 2 The latter is the first book of Edmund Husserl's larger work: Ideas Toward a Pure Phenomenology and Phenomenological Philosophy, and is commonly referred to as Ideas I (or Ideen 1). The former is commonly called Ideen III. Between these two parts of the whole stands a third: Phenomeno 3 logical Investigations of Constitution, generally known as Ideen II. In this introduction the Roman numeral designations will be used, as well as the abbreviation PFS for the translation at hand. In many translation projects there is an initial problem of establish ing the text to be translated. That problem confronts translators of the books of Husserl's Ideas in different ways. The Ideas was written in 1912, during Husserl's years in Gottingen (1901-1916). Books I and II were extensively revised over nearly two decades and the changes were incorporated by the editors into the texts of the Husserliana editions of 1950 and 1952 respectively. Manuscripts of the various reworkings of the texts are preserved in the Husserl Archives, but for those unable to work there the only one directly available for Ideen II is the reconstructed one."

Focusing on the topics of self-awareness, temporality, and alterity, this anthology contains contributions by prominent phenomenologists from Germany, Belgium, France, Japan, USA, Canada and Denmark, all addressing questions very much in the center of current phenomenological debate. What is the relation between the self and the Other? How are self-awareness and intentionality intertwined? To what extent do the temporality and corporeality of subjectivity contain a dimension of alterity? How should one account for the intersubjectivity, interculturality and historicity of the subject? These questions are not only of relevance for phenomenologists, but for anybody coming from disciplines influenced by phenomenological methodology, such as sociology, psychology, psychiatry and anthropology.

The essays collected in Reading Tocqueville: From Oracle to Actor aim to set up a dialogue between the 'historical' and the 'contemporary' Tocqueville. In what ways does a contextualization of Tocqueville throw new light on his relevance as a political thinker today? How can a focus on his embeddedness in the political culture of the Nineteenth century contribute to our understanding of his political thought? Or, conversely, how has the usage of Tocqueville's writings in day-to-day political debate influenced the reception of his work both in the past and today?

There are many many books on Wittgenstein, and some will address subjects that overlap with our book--but our book has a specific focus on trying to evaluate Wittgenstein's thoughts on the mind, on meaning and philosophy and see how they stand up to critisicms by contemporary philosophers, and to ask the question - was he wrong?

For both continental and analytic styles of philosophy, the thought of Martin Heidegger must be counted as one of the most important influences in contemporary philosophy. In this book, essays by internationally noted scholars, ranging from David B. Allison to Slavoj Zizek, honour the interpretive contributions of William J. Richardson's pathbreaking Heidegger: Through Phenomenology to Thought. The essays move from traditional phenomenology to the idea of essential (another) thinking, the questions of translation and existential expressions of the turn of Heidegger's thought, the intersection of politics and language, the philosophic significance of Jacques Lacan, and several essays on science and technology. All show the influence of Richardson's first study. A valuable emphasis appears in Richardson's interpretation of Heidegger's conception of die Irre, interpreted as Errancy, set in its current locus in a discussion of Heidegger's debacle with the political in his involvement with National Socialism.

Interest in the age-old problems of universals and individuation has received a new impetus from the current revival of ontology in the analytic tradition, the development of theories of individual properties (and the related application of mereological calculi to the analysis of predication), and the particular problems posed by relational predication and the nature of particulars. The essays explore aspects of the history of the issues and attempt to deal with the issues and with challenges to the distinctions that give rise to them. They continue the debates stemming from the revival of metaphysics rooted in Freges realism, the Austrian tradition of Brentano-Husserl-Meinong, and the early 20th century revolt against idealism embodied in writings of Moore and Russell and culminating in Wittgensteins Tractatus.

This unusual sociological study examines the issue of enchantment in terms of habitus and charisma. It seeks to overcome a fated notion of disenchantment in a culture of postmodernity. Crossing between theological and sociological self-understandings of culture, the study criticizes conventions of secularisation so as to defend the viability of theological forms of enchantment. Through a reading of Bourdieu, Simmel and the Swiss theologian, Hans Urs von Balthasar, the book attempts to supply theology with its own sociological self-understanding of religious belief and culture, but also to give to sociology a basis of theological reflexivity.

This unique collection of articles on emotion by Wittgensteinian philosophers provides a fresh perspective on the questions framing the current philosophical and scientific debates about emotions and offers significant insights into the role of emotions for understanding interpersonal relations and the relation between emotion and ethics.

Michel Henry (1922-2002) was a French philosopher and novelist whose work spanned decades and genres while remaining united by a singular vision. In this specially commissioned collection, eight internationally recognized experts on Henrys thought investigate his profound acquaintance with the mystery of life-which he understood as the irreducible bedrock of all reality-in its self-manifestation under the rubrics of phenomenological experience, religion, and praxis. Each chapter investigates a different aspect of Henrys remarkable range of thought, focusing on his special relevance to debates on the relationship of phenomenology and theology as well as to contemporary radical discourses on embodiment and immanence, politics and theory. Henrys phenomenology of life is both deep and demanding, and its relevance to the topics under examination in this book cannot be denied. This collection represents the first sustained effort in coming to an understanding of just how far and wide that relevance reaches. It will not only spark a resurgence in Henry studies, but resonate within that sphere for many years to come.

Widely regarded as one of the most profound critics of our time, Rene Girard has pursued a powerful line of inquiry across the fields of the humanities and the social sciences. His theories, which the French press has termed "l'hypothese girardienne," have sparked interdisciplinary, even international, controversy. In The Scapegoat, Girard applies his approach to "texts of persecution," documents that recount phenomena of collective violence from the standpoint of the persecutor-documents such as the medieval poet Guillaume de Machaut's Judgement of the King of Navarre, which blames the Jews for the Black Death and describes their mass murder. Girard compares persecution texts with myths, most notably with the myth of Oedipus, and finds strikingly similar themes and structures. Could myths regularly conceal texts of persecution? Girard's answers lies in a study of the Christian Passion, which represents the same central event, the same collective violence, found in all mythology, but which is read from the point of view of the innocent victim. The Passion text provides the model interpretation that has enabled Western culture to demystify its own violence-a demystification Girard now extends to mythology. Underlying Girard's daring textual hypothesis is a powerful theory of history and culture. Christ's rejection of all guilt breaks the mythic cycle of violence and the sacred. The scapegoat becomes the Lamb of God; "the foolish genesis of blood-stained idols and the false gods of superstition, politics, and ideologies" are revealed.

Exploring the ethical dimension of Wittgenstein's thought, Iczkovits challenges the view that Wittgenstein had a vision of language and subsequently a vision of ethics, showing how the two are integrated in his philosophical method, and allowing us to reframe traditional problems in moral philosophy considered as external to questions of meaning.

This book is a defence of the philosophy of common sense broadly in the spirit of Thomas Reid and G.E. Moore. It breaks new ground by drawing on the work of Aristotle, contemporary evolutionary biology and psychology, and historical studies on the origins of early modern philosophy. Part One offers new answers to the questions: What counts as a common sense belief? Why should common sense beliefs be considered default positions? And why is it that philosophers so frequently end up denying what we all know to be true? Part Two defends common sense beliefs from specific challenges from prominent philosophers on topics from metaphysics to ethics.

The ass had been coming the other way too long. He had none left to spare a dime of and as they are, had come to the part he had wanted most. It was more tours. The canceled check was of him and he wrote it for all you had been worth, as men do there. He wanted war. I had wanted both women and money. It was motion she was of. The inert had died of sin. So many were it and all came to rescue the baggage claim of it coming to the Vatican. This is sainted material and we had not understood sexual issues were the matter in sin of folly. So much is effected as the science of new millennia speaks as God.

The tale is of a man who had not known why he did as he did. It was of a nation that had been effected of that. It was a Church that sanctified what was said of men. Send mother this.

An Introduction to Modern European Philosophy, contains scholarly but accessible essays by nine British academics on Hegel, Schopenhauer, Kierkegaard, Marx, Nietzsche, Husserl, Heidegger, Sartre, Simone de Beauvoir, Maritain, Hannah Arendt, Habermas, Foucault, and the 'Events' of 1968. Written for English-speaking readers, it describes the varied traditions within 19th- and 20th-century European philosophy, reflecting the dynamism and plurality within the European tradition and presenting opposing points of view. It deals with both French and German philosophers, plus Kierkegaard, and is not confined to any one school of thought. It has been purged of jargon but contains a glossary of important technical terms. There is a bibliography of further reading and website information at the end of each chapter.