Gottfried Wilhelm Leibniz was an outstanding contributor to many fields of human knowledge. The historiography of philosophy has tagged him as a "rationalist." But what does this exactly mean? Is he a "rationalist" in the same sense in Mathematics and Politics, in Physics and Jurisprudence, in Metaphysics and Theology, in Logic and Linguistics, in Technology and Medicine, in Epistemology and Ethics? What are the most significant features of his "rationalism," whatever it is?

For the first time an outstanding group of Leibniz researchers, some acknowledged as leading scholars, others in the beginning of a promising career, who specialize in the most significant areas of Leibniz's contributions to human thought and action, were requested to spell out the nature of his rationalism in each of these areas, with a view to provide a comprehensive picture of what it amounts to, both in its general drive and in its specific features and eventual inner tensions.

The chapters of the book are the result of intense discussion in the course of an international conference focused on the title question of this book, and were selected in view of their contribution to this topic. They are clustered in thematically organized parts. No effort has been made to hide the controversies underlying the different interpretations of Leibniz's "rationalism" - in each particular domain and as a whole. On the contrary, the editor firmly believes that only through a variety of conflicting interpretive perspectives can the multi-faceted nature of an oeuvre of such a magnitude and variety as Leibniz's be brought to light and understood as it deserves.

The volume gives a multi-perspective overview of scholarly and science communication, exploring its diverse functions, modalities, interactional structures, and dynamics in a rapidly changing world. In addition, it provides a guide to current research approaches and traditions on communication in many disciplines, including the humanities, technology, social and natural sciences, and on forms of communication with a wide range of audiences.

Leibniz is known to the wide public and to many scholars mainly as a logician and mathematician, and as the creator of a fascinating but strange metaphysical system. In these, as well as in other fields, his remarkable innovations were achieved by painstaking efforts to establish a fruitful critical dialogue with the leading contemporary thinkers. He was no less important, however, in his practical endeavor to bring opponents to negotiate reasonable solutions to key political and religious conflicts of his time.

Both his theoretical and practical activities were informed by a philosophical mind that sought in all circumstances the most general underlying principles; by a juridical mind that sought to bring order and structure to human interaction, without sacrificing the necessary flexibility; by an argumentative mind that knows that persuading is often more important than proving; by a scientific mind eager to organize past and present knowledge so as not to miss any bit of information capable of pointing the way to new discoveries; by a theologian mind that refuses to admit that religious conflicts between true believers are irresolvable; and by an ethical and political mind whose major concern is to direct all our intellectual work towards improving the well-being of humankind.

All these perspectives (and more) are united in what this book identifies as his Art of Controversies, which might also be called an Art of Dialectical Cooperation. For it is based on the idea that knowledge production, acquisition, and evolution is not a one-man affair, but the result of the cooperation of many, coming from different perspectives; whence it follows that not only tolerance vis-A -visthe other, but also valuing the othera (TM)s contribution and integrating it a" whether it stems from another age, continent, culture, discipline, religion, or individual a" is indispensable. This dialectical Leibniz that emerges from the selected texts here translated, commented, and interpreted in the light of their context, isna (TM)t for sure the familiar one. Yet, perhaps surprisingly, it is capable of shedding light on that old, familiar, yet incomplete image of Leibniz, and of adding thus a further reason for cherishing and cultivating the heritage of a truly great man.

Historians of Latin American philosophy have paid relatively little attention to the development of philosophical analysis in Latin America. There are two reasons for this neglect: First, they have been primarily concerned with the forma tive period of philosophical development, in particular with the so called "founders" of La ti n American philosophy. And second. philosophical analysis did not become a noticeable philosophical trend in Latin America until recent years. True. a nunber of Latin American philosophers took notice of Moore. Russell. the members of the Vienna Circle and other important figures in the analytic movement qui te early. But these were isolated instances that lacked the sustained effort and broad base indispensible to make a serious impact in the development of Latin American philosophy. That has changed now. There are not only good numbers of philosophers who work within the analytic tradition, but also some journals and institutes dedicated to the analytic mode of philosophizing. It is. therefore. most appropriate to publish a collection of articles which would introduce the reader of philosophy to the most representative analytic material produced so far in Latin America. Indeed. it is not only appropriate. but also necessary. since most of the published analytic literature to date is scattered in various journals, sometimes of difficult access. Moreover, not all that has been published is representative of the best already produced and of the potential that the movement has in Latin America.

Historians of Latin American philosophy have paid relatively little attention to the development of philosophical analysis in Latin America. There are two reasons for this neglect: First, they have been primarily concerned with the forma tive period of philosophical development, in particular with the so called "founders" of La ti n American philosophy. And second. philosophical analysis did not become a noticeable philosophical trend in Latin America until recent years. True. a nunber of Latin American philosophers took notice of Moore. Russell. the members of the Vienna Circle and other important figures in the analytic movement qui te early. But these were isolated instances that lacked the sustained effort and broad base indispensible to make a serious impact in the development of Latin American philosophy. That has changed now. There are not only good numbers of philosophers who work within the analytic tradition, but also some journals and institutes dedicated to the analytic mode of philosophizing. It is. therefore. most appropriate to publish a collection of articles which would introduce the reader of philosophy to the most representative analytic material produced so far in Latin America. Indeed. it is not only appropriate. but also necessary. since most of the published analytic literature to date is scattered in various journals, sometimes of difficult access. Moreover, not all that has been published is representative of the best already produced and of the potential that the movement has in Latin America.

Leibniz is known to the wide public and to many scholars mainly as a logician and mathematician, and as the creator of a fascinating but strange metaphysical system. In these, as well as in other fields, his remarkable innovations were achieved by painstaking efforts to establish a fruitful critical dialogue with the leading contemporary thinkers. He was no less important, however, in his practical endeavor to bring opponents to negotiate reasonable solutions to key political and religious conflicts of his time.

Both his theoretical and practical activities were informed by a philosophical mind that sought in all circumstances the most general underlying principles; by a juridical mind that sought to bring order and structure to human interaction, without sacrificing the necessary flexibility; by an argumentative mind that knows that persuading is often more important than proving; by a scientific mind eager to organize past and present knowledge so as not to miss any bit of information capable of pointing the way to new discoveries; by a theologian mind that refuses to admit that religious conflicts between true believers are irresolvable; and by an ethical and political mind whose major concern is to direct all our intellectual work towards improving the well-being of humankind.

All these perspectives (and more) are united in what this book identifies as his Art of Controversies, which might also be called an Art of Dialectical Cooperation. For it is based on the idea that knowledge production, acquisition, and evolution is not a one-man affair, but the result of the cooperation of many, coming from different perspectives; whence it follows that not only tolerance vis-A -visthe other, but also valuing the othera (TM)s contribution and integrating it a" whether it stems from another age, continent, culture, discipline, religion, or individual a" is indispensable. This dialectical Leibniz that emerges from the selected texts here translated, commented, and interpreted in the light of their context, isna (TM)t for sure the familiar one. Yet, perhaps surprisingly, it is capable of shedding light on that old, familiar, yet incomplete image of Leibniz, and of adding thus a further reason for cherishing and cultivating the heritage of a truly great man.

Book jacket: From postmodernist and post-philosophical quarters we now hear that philosophy is at the end of its rope, that modern philosophy is just another modernist product which has outlived its usefulness. Whatever the precise merits of the various postmodernist critiques, they have certainly compelled many philosophers to take notice, and to concede that their enterprise has reached an impasse.
The essays in this volume mark a new stage in the debate. Though divergent in their philosophical -- or post-philosophical -- standpoints, the authors all share the view that philosophy is at a fateful juncture.
Postmodernism, pragmatism, feminism, and historicism are some of the tendencies scrutinized in this wide-ranging symposium on the past, present, and many possible futures of the 'institution of philosophy.'