Descartes and the 'Ingenium' tracks the significance of embodied thought (ingenium) in the philosophical trajectory of the founding father of dualism. The first part of the book defines the notion of ingenium in relation to core concepts of Descartes's philosophy, such as memory and enumeration. It focuses on Descartes's uses of this notion in methodical thinking, mathematics, and medicine. The studies in the second part place the Cartesian ingenium within preceding scholastic and humanist pedagogical and natural-philosophical traditions, and highlight its hitherto ignored social and political significance for Descartes himself as a member of the Republic of Letters. By embedding Descartes' notion of ingenium in contemporaneous medical, pedagogical, but also social and literary discourses, this volume outlines the fundamentally anthropological and ethical underpinnings of Descartes's revolutionary epistemology. Contributors: Igor Agostini, Roger Ariew, Harold J. Cook, Raphaele Garrod, Denis Kambouchner, Alexander Marr, Richard Oosterhoff, David Rabouin, Dennis L. Sepper, and Theo Verbeek.

This collection of essays takes up the most famous feminist sentence ever written, Simone de Beauvoir's "On ne nait pas femme: on le devient," finding in it a flashpoint that galvanizes feminist thinking and action in multiple dimensions. Since its publication, the sentence has inspired feminist thinking and action in many different cultural and linguistic contexts. Two entangled controversies emerge in the life of this sentence: a controversy over the practice of translation and a controversy over the nature and status of sexual difference. Variously translated into English as "One is not born, but rather becomes a woman" (Parshley, 1953), "one is not born but rather becomes woman" (Borde and Malovany-Chevallier, 2010), and "women are made, not born" (in popular parlance), the conflict over the translation crystallizes the feminist debate over the possibilities and limitations of social construction as a theory of sexual difference. When Sheila Malovany-Chevallier and Constance Borde (contributors to this volume), translated Le Deuxieme Sexe into English in 2010, their decision to alter the translation of the famous sentence by omitting the "a" ignited debate that has not yet exhausted itself. The controversy over the English translation has opened a conversation about translation practices and their relation to meaning more generally, and broadens, in this volume, into an examination of the life of Beauvoir's key sentence in other languages and political and cultural contexts as well. The philosophers, translators, literary scholars and historian who author these essays take decidedly different positions on the meaning of the sentence in French, and thus on its correct translation in a variety of languages-but also on the meaning and salience of the question of sexual difference as it travels between languages, cultures, and political worlds.

Bernard Bolzano (1781-1850) is increasingly recognized as one of the greatest nineteenth-century philosophers. A philosopher and mathematician of rare talent, he made ground-breaking contributions to logic, the foundations and philosophy of mathematics, metaphysics, and the philosophy of religion. Many of the larger features of later analytic philosophy (but also many of the details) first appear in his work: for example, the separation of logic from psychology, his sophisticated understanding of mathematical proof, his definition of logical consequence, his work on the semantics of natural kind terms, or his anticipations of Cantor's set theory, to name but a few. To his contemporaries, however, he was best known as an intelligent and determined advocate for reform of Church and State. Based in large part on a carefully argued utilitarian practical philosophy, he developed a program for the non-violent reform of the authoritarian institutions of the Hapsburg Empire, a program which he himself helped to set in motion through his teaching and other activities. Rarely has a philosopher had such a great impact on the political culture of his homeland. Persecuted in his lifetime by secular and ecclesiastical authorities, long ignored or misunderstood by philosophers, Bolzano's reputation has nevertheless steadily increased over the past century and a half. Much discussed and respected in Central Europe for over a century, he is finally beginning to receive the recognition he deserves in the English-speaking world. This book provides a comprehensive and detailed critical introduction to Bolzano, covering both his life and works.

Bare Architecture: a schizoanalysis, is a poststructural exploration of the interface between architecture and the body. Chris L. Smith skilfully introduces and explains numerous concepts drawn from poststructural philosophy to explore the manner by which the architecture/body relation may be rethought in the 21st century. Multiple well-known figures in the discourses of poststructuralism are invoked: Gilles Deleuze and Felix Guattari, Roland Barthes, Georges Bataille, Maurice Blanchot, Jorges Luis Borges and Michel Serres. These figures bring into view the philosophical frame in which the body is formulated. Alongside the philosophy, the architecture that Smith comes to refer to as 'bare architecture' is explored. Smith considers architecture as a complex construction and the book draws upon literature, art and music, to provide a critique of the limits, extents and opportunities for architecture itself. The book considers key works from the architects Douglas Darden, Georges Pingusson, Lacatan and Vassal, Carlo Scarpa, Peter Zumthor, Marco Casagrande and Sami Rintala and Raumlabor. Such works are engaged for their capacities to foster a rethinking of the relation between architecture and the body.

Dignity is a fundamental aspect of our lives, yet one we rarely pause to consider; our understandings of dignity, on individual, collective and philosophical perspectives, shape how we think, act and relate to others. This book offers an historical survey of how dignity has been understood and explores the concept in the Judaeo-Christian tradition. World-renowned contributors examine the roots of human dignity in classical Greece and Rome and the Scriptures, as well as in the work of theologians, such as St Thomas Aquinas and St John Paul II. Further chapters consider dignity within Renaissance art and sacred music. The volume shows that dignity is also a contemporary issue by analysing situations where the traditional understanding has been challenged by philosophical and policy developments. To this end, further essays look at the role of dignity in discussions about transhumanism, religious freedom, robotics and medicine. Grounded in the principal Christian traditions of Catholicism, Orthodoxy, Anglicanism, and Protestantism, this book offers an interdisciplinary and cross-period approach to a timely topic. It validates the notion of human dignity and offers an introduction to the field, while also challenging it.

The volume begins with what is in common to contemporary phenomenological historians and historiographers. That is the understandings that temporality is the core of human judgment conditioning in its forms how we consciously attend and judge phenomena. For every phenomenological historian or historiographer, all history is an event, a span of time. This time span is not external to the individual, rather forms the content and structure of every judgment of the person. It is the logic used by the individual to structure the phenomenon attended. Rather than the phenomenon being seen as something solely external, it is understood by phenomenologists as also of our immediate awareness and thought. Thus, the phenomenological method discerns all judgment as based upon one's span of attention of inner or outer phenomena.. There is an intentionality to attention. One intends one's own foci. Attention is the temporal duration of that intending. The volume offers a text that enables contemporary historians, graduate students, and even undergraduates who are well taught, to understand both the history of phenomenology as a method of inquiry, and the contemporary practice of phenomenological historical and historiographical thought.

Hegel's Philosophy of Right has long been recognized as the only systematic alternative to the dominant social contract tradition in modern political philosophy. Dean Moyar here takes on the difficult task of reading and representing Hegel's view of justice with the same kind of intuitive appeal that has made social contract theory, with its voluntary consent and assignment of rights and privileges, such an attractive model. Moyar argues that Hegelian justice depends on a proper understanding of Hegel's theory of value and on the model of life through which the overall conception of value, the Good, is operationalized. Closely examining key episodes in Phenomenology of Spirit and the entire Philosophy of Right, Moyar shows how Hegel develops his account of justice through an inferentialist method whereby the content of right unfolds into increasingly thick normative structures. He asserts that the theory of value that Hegel develops in tandem with the account of right relies on a productive unity of self-consciousness and life, of pure thinking and the natural drives. Moyar argues that Hegel's expressive account of the free will enables him to theorize rights not simply as abstract claims, but rather as realizations of value in social contexts of mutual recognition. Moyar shows that Hegel's account of justice is a living system of institutions centered on a close relation of the economic and political spheres and on an understanding of the law as developing through practices of public reason. Moyar defends Hegel's metaphysics of the State as an account of the sovereignty of the Good, and he shows why Hegel thought that philosophy needs to offer an account of world history and reformed religion to buttress the modern social order.