Written in the fourth century BCE, Philebus is likely one of Plato's last Socratic dialogues. It is also famously difficult to read and understand. A multilayered inquiry into the nature of life, Philebus has drawn renewed interest from scholars in recent years. Yet, until now, the only English-language commentary available has been a work published in 1897. This much-needed new commentary, designed especially for philosophers and advanced students of ancient Greek, draws on up-to-date scholarship to expand our understanding of Plato's complex work. In his in-depth introduction, George Rudebusch places the Philebus in historical, philosophical, and linguistic context. As he explains, the dialogue deals with the question of whether a good life consists of pleasure or knowing. Yet its exploration of this question is riddled with ambiguity. With the goal of facilitating comprehension, particularly for students of philosophy, Rudebusch divides his commentary into twenty discrete subarguments. Within this framework, he elucidates the significance-and possible interpretations-of each passage and dissects their philological details. In particular, he analyzes how Plato uses inference indicators (that is, the Greek words for "therefore" and "because") to establish the structure of the arguments, markers difficult to present in translation. A detailed and thorough commentary, this volume is both easy to navigate and conducive to new interpretations of one of Plato's most intriguing dialogues.

While the resonance of Giambattista Vico's hermeneutics for postcolonialism has long been recognised, a rupture has been perceived between his intercultural sensibility and the actual content of his philological investigations, which have often been criticised as being Eurocentric and philologically spurious. China is a case in point. In his magnum opus New Science, Vico portrays China as backward and philosophically primitive compared to Europe. In this first study dedicated to China in Vico's thought, Daniel Canaris shows that scholars have been beguiled by Vico's value judgements of China without considering the function of these value judgements in his theory of divine providence. This monograph illustrates that Vico's image of China is best appreciated within the contemporary theological controversies surrounding the Jesuit accommodation of Confucianism. Through close examination of Vico's sources and intellectual context, Canaris argues that by refusing to consider Confucius as a "filosofo", Vico dismantles the rationalist premises of the theological accommodation proposed by the Jesuits and proposes a new functionalist valorisation of non-Christian religion that anticipates post-colonial critiques of the Enlightenment.

Digitizing Enlightenment explores how a set of inter-related digital projects are transforming our vision of the Enlightenment. The featured projects are some of the best known, well-funded and longest established research initiatives in the emerging area of 'digital humanities', a field that has, particularly since 2010, been attracting a rising tide of interest from professional academics, the media, funding councils, and the general public worldwide. Advocates and practitioners of the digital humanities argue that computational methods can fundamentally transform our ability to answer some of the 'big questions' that drive humanities research, allowing us to see patterns and relationships that were hitherto hard to discern, and to pinpoint, visualise, and analyse relevant data in efficient and powerful new ways. In the book's opening section, leading scholars outline their own projects' institutional and intellectual histories, the techniques and methodologies they specifically developed, the sometimes-painful lessons learned in the process, future trajectories for their research, and how their findings are revising previous understandings. A second section features chapters from early career scholars working at the intersection of digital methods and Enlightenment studies, an intellectual space largely forged by the projects featured in part one. Highlighting current and future research methods and directions for digital eighteenth-century studies, the book offers a monument to the current state of digital work, an overview of current findings, and a vision statement for future research. Featuring contributions from Keith Michael Baker, Elizabeth Andrews Bond, Robert M. Bond, Simon Burrows, Catherine Nicole Coleman, Melanie Conroy, Charles Cooney, Nicholas Cronk, Dan Edelstein, Chloe Summers Edmondson, the late Richard Frautschi, Clovis Gladstone, Howard Hotson, Angus Martin, Katherine McDonough, Alicia C. Montoya, Robert Morrissey, Laure Philip, Jeffrey S. Ravel, Glenn Roe, and Sean Takats.

In a speech delivered in 1794, roughly one year after the execution of Louis XVI, Robespierre boldly declared Terror to be an 'emanation of virtue'. In adapting the concept of virtue to Republican ends, Robespierre was drawing on traditions associated with ancient Greece and Rome. But Republican tradition formed only one of many strands in debates concerning virtue in France and elsewhere in Europe, from 1680 to the Revolution. This collection focuses on moral-philosophical and classical-republican uses of 'virtue' in this period - one that is often associated with a 'crisis of the European mind'. It also considers in what ways debates concerning virtue involved gendered perspectives. The texts discussed are drawn from a range of genres, from plays and novels to treatises, memoirs, and libertine literature. They include texts by authors such as Diderot, Laclos, and Madame de Stael, plus other, lesser-known texts that broaden the volume's perspective. Collectively, the contributors to the volume highlight the central importance of virtue for an understanding of an era in which, as Daniel Brewer argues in the closing chapter, 'the political could not be thought outside its moral dimension, and morality could not be separated from inevitable political consequences'.