Die "Werke des Philosophen von Sanssouci / uvres du Philosophe de Sans-Souci" sind ein aussergewohnliches historisches Dokument und ein Manifest der praktischen Philosophie der Aufklarung. Sie beinhalten eine aufschlussreiche Auswahl von Gedichten aus der Feder Friedrichs des Grossen, die er selbst nach sehr personlichen Kriterien zusammenstellte und 1752 in einer winzigen Auflage drucken liess. Diese Gedichtsammlung hatte von Anfang an einen sehr privaten und geheimnisvollen Charakter: Ein Philosoph auf dem Thron schreibt Gedichte Fern von allen metaphysischen Entwurfen zielen die Verse auf eine konkrete und aufgeklarte Lebensfuhrung ab. In Oden und Episteln und einem Lehrgedicht setzt sich Friedrich mit neuen wissenschaftlichen Erkenntnissen und philosophischen Systemen auseinander. Als der Gedichtband 1760, mitten im Siebenjahrigen Krieg, gegen den Willen des Autors durch Raubdrucke in ganz Europa bekannt wurde, kam es zum Skandal und Papst Clemens XIII. setzte die Gedichte des preussischen Konigs sogar auf den Index. Dieser Band vermittelt wichtige Einblicke in den Denkhorizont des "roi-philosophe" von Sanssouci."

The education program proposed by German philanthropism marks the beginning of modern educational reform. Hitherto unknown is the fact that the sources of this educational theory are to be found in the discourse on the topic in early Hamburg enlightenment as of 1715 and that philanthropist pedagogy was tried out at schools in the state of Denmark in the 1750s. The study describes the early history of philanthropism in detail, concluding that the pedagogic design proposed by Johann Bernhard Basedow and Johann Andreas Cramer was essentially a theologically motivated education in religious tolerance.

In Hobbes's Theory of the Will, Jurgen Overhoff reveals the religious, ethical, and political consequences of Thomas Hobbes's doctrine of volition. The author gracefully describes how Hobbes's thought was governed by assumptions based firmly in Galilean natural philosophy and orthodox Protestant theology. Overhoff also demonstrates how his subject used materialist eschatology and an absolutist political theory to resolve the social and ethical predicaments that coincided with these assumptions. Finally, Overhoff provides a chronological study of the numerous philosophical, theological, religious and political aspects of Hobbes's idea of the will and situates Hobbes's doctrine within the context of the most important responses and objections put forward by his critics.

This volume attempts to throw fresh light on two areas of Benjamin Franklin's intellectual world, namely: his self-fashioning and his political thought. It is an odd thing that for all of Franklin's voluminous writings-a fantastically well-documented correspondence over many years, scientific treatises that made his name amongst the brightest minds of Europe, newspaper articles, satires, and of course his signature on the Declaration of Independence and the U.S. Constitution-and yet scholars debate how to get at his political thought, indeed, if he had any political philosophy at all. It could be argued, that he is perhaps the American Founder most closely associated with the Enlightenment. Similarly, for a man who left so much evidence about his life as a printer, bookseller, postmaster, inventor, diplomat, politician, scientist, among other professions, one who wrote an autobiography that has become a piece of American national literature and, indeed, a contribution to world culture, the question of who Ben Franklin continues to engage scholars and those who read about his life. His identity seems so stable that we associate it with certain virtues that apply to the way we live our lives, time management, for example. The image of the stable figure of Franklin is applied to create a sense of trust in everything from financial institutions to plumbers. His constant drive to improve and fashion himself reveal, however, a man whose identity was not static and fixed, but was focused on growth, on bettering his understanding of himself and the world he lived in and attempted to influence and improve.

This volume attempts to throw fresh light on two areas of Benjamin Franklin s intellectual world, namely: his self-fashioning and his political thought. It is an odd thing that for all of Franklin s voluminous writings a fantastically well-documented correspondence over many years, scientific treatises that made his name amongst the brightest minds of Europe, newspaper articles, satires, and of course his signature on the Declaration of Independence and the U.S. Constitution and yet scholars debate how to get at his political thought, indeed, if he had any political philosophy at all. It could be argued, that he is perhaps the American Founder most closely associated with the Enlightenment. Similarly, for a man who left so much evidence about his life as a printer, bookseller, postmaster, inventor, diplomat, politician, scientist, among other professions, one who wrote an autobiography that has become a piece of American national literature and, indeed, a contribution to world culture, the question of who Ben Franklin continues to engage scholars and those who read about his life. His identity seems so stable that we associate it with certain virtues that apply to the way we live our lives, time management, for example. The image of the stable figure of Franklin is applied to create a sense of trust in everything from financial institutions to plumbers. His constant drive to improve and fashion himself reveal, however, a man whose identity was not static and fixed, but was focused on growth, on bettering his understanding of himself and the world he lived in and attempted to influence and improve."