Philosophy

Leer a Descartes es uno de los mejores ejercicios para mantener vivo el más importante impulso de la filosofía moderna: una duda previa absoluta, un escepticismo como punto de partida del genuino saber.

El cartesianismo hace mucho tiempo que murió. El pensamiento de Descartes, sin embargo, pervive y pervivirá mientras exista como guía de reflexión la libertad de pensar. Este principio constituye la más deliciosa fábula que el hombre pudo inventar, y eso se lo debe a la humanidad, en buena parte, a Descartes y, especialmente, a las dos obras que el lector tiene entre sus manos.

Con todo, el principal mérito del que pasa por ser el primer racionalista oficial de la historia de la filosofía ha consistido en su matizada crítica al pensamiento dogmático. Nada, efectivamente, puede ser aceptado en virtud de una autoridad cualquiera. Este héroe del pensamiento moderno, en palabras de Hegel, ha llevado a la filosofía por caminos apenas percibidos anteriormente, atreviéndose, por decirlo en palabras de Dalembert, a enseñar a las buenas cabezas a sacudirse el yugo de la escolástica, de la opinión, de la autoridad; en una palabra, de los prejuicios y de la barbarie. Y gracias a la rebelión de Descartes—su enfoque en la duda y el pensamiento crítico—cuyos frutos recogemos hoy, la filosofía se ha vuelto más importante.

ENGLISH DESCRIPTION

Reading Descartes is one of the best exercises for keeping alive the most important impulse of modern philosophy.

Cartesianism has long since died. However, Descartes' thought endures and will continue to do so as long as the freedom to think remains a guiding principle of reflection. This notion is perhaps the most exquisite fable humanity has ever conceived, and to a great extent, it owes it to Descartes—especially to the two works the reader now holds in their hands.

Reading Descartes is one of the best ways to sustain the fundamental impulse of modern philosophy: an absolute prior doubt, a skepticism that serves as the starting point of genuine knowledge.

That said, the primary merit of the philosopher regarded as the first official rationalist in history lies in his nuanced critique of dogmatic thinking. Nothing, indeed, should be accepted merely on the basis of authority. This hero of modern thought, as Hegel described him, led philosophy down paths barely glimpsed before. He dared—borrowing the words of D'Alembert— to teach bright minds to shake off the yoke of scholasticism, opinion, and authority; in short, to free themselves from prejudice and ignorance. And thanks to Descartes' rebellion—his focus on doubt and critical thinking—whose fruits we reap today, philosophy has become more important.

How can criminal punishment be morally justified? Zisman addresses this classical question in legal philosophy. He provides two maybe surprising answers to the question. First, as for a methodological claim, it argues that this question cannot be answered by philosophers and legal scholars alone. Rather, we need to take into account research from social psychology, economy, anthropology, and so on in order to properly analyze the arguments in defense of criminal punishment. Second, the book argues that when such research is properly accounted for, none of the current attempts to justify criminal punishment succeed. But that does not imply that the state should do nothing about criminal wrongdoing. Rather, the arguments that were supposed to justify criminal punishment actually speak in favor of an alternative approach to criminal law: restitution to the victim and restorative justice. That is to say, the state should coerce offenders to provide restitution for the harm inflicted on victims, and whenever possible restorative approaches should be taken to address criminal wrongdoing.

This work is a historical study of the philosophical writings emerging from Imperial Russia's theological "academies" – Orthodoxy’s higher educational institutions that ran parallel to the secular universities – from their inception to the aftermath of the Bolshevik Revolution. Unlike with nineteenth century Russian revolutionary thought, there are few secondary studies of the philosophical works stemming from the academies. These philosophical works focused on ontology and, as such, stand in sharp contrast to the shift toward epistemology in that century as happened in Germany. Another feature of the "academy" philosophies was the continual and explicit attempt to set themselves apart from the pervasive "subjectivism" of Western philosophical systems, although a largely unacknowledged influence persisted. At no time did the academy philosophers look to rational inquiry for more than an assist in understanding their theology. Instead they appealed to tradition and to an alleged direct insight into religious truths at the expense of logic and rational argument. The ultimate result was the pecular historical insularity of their community and concomitantly a subservience to the political state, traits that persist to this day.

Vermander revisits the encounter between Chinese and Western philosophy while unfolding questions about the way "comparative philosophy" is conducted today.

In the vulgate of intellectual history, "Western thought" has constructed a substantialist view of reality that puts "relations" and "processes" into a subordinate position. The same view explains for the primacy given to the autonomy of individual beings. In contrast, according to the same vulgate, Chinese thought has been stressing the fluidity of all phenomena and forms of life to best adapt to their overarching patterns.

The critique of these representations is a preliminary for tackling the following question: in today’s context, what style of cross-cultural philosophical engagement should be imagined and fostered? Cross-cultural philosophical dialogue is indeed indispensable to the revival of philosophies that could be both local and genuinely dialogic.

The first two chapters focus upon the dominant model propounded by Western sinologists when it comes to comparing the Western philosophical tradition with the Chinese one. The third chapter shifts to Chinese narratives about local, comparative, and global philosophies, notably assessing its self-positioning vis-à-vis Western authors, topics, and concepts. Chapter 4 offers a general reading of ancient Chinese classics, alternative to the one that presently dominates the landscape described in Chapters 1 to 3. Chapter 5 harnesses the results and insights already gathered, offering a blueprint as to the way to positively draw upon different philosophical traditions to engage common questions and pursue shared endeavors. A last chapter presents four cases of ongoing transcultural philosophical dialogues and the promises they bear, while the conclusion recapitulates the journey and opens further perspectives.

Once it develops outside pre-formatted narratives, the web shaped by our philosophies and wisdoms suggests the outlines of a world that we could inhabit together.

The purpose of this anthology is to bring together in one volume some of the texts published in the series "Werkprofile", which focus on Kant’s relationship to his philosophical contemporaries and predecessors, and to make them accessible to a wider audience in English. In doing so, the volume is aimed at those who have an interest in better understanding the premises of Kant's philosophy, its historical context, and the development of many of Kant’s fundamental ideas. As it is often hard to glean philosophical motivation directly from reading Kant’s texts, understanding Kant’s commitment to answering certain questions and his silence on others, requires a historical approach. This broader purview will also be helpful for grasping deeper systematic questions at work throughout Kant’s philosophy. The anthology thus aims at inviting a more wide-angled view of Kant’s philosophy by focusing on overlooked references and historical figures. Scholarship on these references is still at an early stage, even though important steps have been taken in this direction in recent years. The aim of our volume is to build on this development and to supplement and expand the content of existing research.

Humor and cruelty can be the best of friends. Many cruel domains have facilitated hilarity of all kinds, whether experienced directly or vicariously, stretching from the torture chamber to the living room—or wherever else a screen is to be found. Conversely, many jests have provided the vehicle with which to dispense cruelty, whether callously or gleefully, in myriad settings, from public events to intimate family dinners. Combining the sources and resources of the humanities and social sciences, this book investigates the mutually supportive liaisons of humor and cruelty. We unearth the brutal, aggressive, and/or sadomasochistic roots of mockery and self-mockery, sarcasm and satire, whilst addressing contemporary debates in humor studies focusing on the thorny ethics and existential challenges arising from the acceptance of the much-appreciated yet seldom innocent channel for human interaction called "humor."

"Like Aristotle and Dewey, Arnarsson and Baruchello do not define their terms at the outset, but instead they relentlessly pursue the meanings of two ordinary words that everyone vaguely understads to arrive at a critical insight into the concepts these words represent, which are both disparate and interrelated." - Richard Marc Rubin, President, George Santayana Society

Safronov’s Nietzsche’s Political Economy is a pioneering appraisal of Nietzsche’s critique of industrial culture and its unfolding crisis. The author contends that Nietzsche remains unique in conceptualizing the upheavals of modern political economy in terms of the crisis of its governing values. Nietzsche scrutinises the norms which, not only preside over the unfathomable build-up in debt, the proliferation of meaningless, impersonal slavery and the rise of increasingly repressive social control systems, but inevitably set these precarious tendencies of modern political economy on a collision course liable to culminate in an unprecedented human and environmental catastrophe. Safronov explores the core themes of Nietzsche’s political economy—debt, slavery, and the division of labour—with reference to the influential views of Adam Smith and Karl Marx, as well as against the backdrop of the Long Depression (1873–1896), the first truly international crisis of industrial capitalism, during which most of Nietzsche’s work was completed.

In Nietzsche’s assessment, modern political economy is predicated on the valuations that diminish humankind’s prospects and harm the planet’s future by consistently enfeebling the present, as long as there is profit to be made from it. Nietzsche’s critical insight, which challenges the most fundamental tenet of modern economics and finance, is that in order to build a stronger and intrinsically more valuable future in lieu of simply speculating on it, as though the liberal Promised Land could descend upon us like the manna from heaven at the wave of an invisible hand [of the market], it is necessary to walk from the future we dare to envisage resolutely back to the present we inhabit to determine what demands achieving such a vision would impose upon us, instead of embellishing the ‘here and now’ by cynically discounting the future to the [net] value of the present while disparaging, disowning and rewriting the past to unburden ourselves of its troubling legacy, as we continue to frivolously squander its capital to the alluring tunes of the ‘sirens who in the marketplace sing to us of the future’. The enabling mechanism for changing our valuing perspectives, Nietzsche tells us, lies dormant in us and it must be unlocked before it is too late.

The volume focusses on ancient Greek dialectic and its impact on later philosophical thought, up to Byzantium. The contributions are written by distinguished scholars in their respective fields of study and shed light on the relation of ancient Greek dialectic to various aspects of human life and soul, to self-knowledge and self-consciousness, to science, rhetoric, and political theory.

The conception of disinterested pleasure is not only central to Kant’s theory of beauty but also highly influential in contemporary philosophical discourse about beauty. However, it remains unclear, what exactly disinterested pleasure is and what role it plays in experiences of beauty. This volume sheds new light on the conception of disinterested pleasure from the perspectives of both Kant scholarship and contemporary aesthetics. In the first part, the focus is on Kant’s theory of beauty as grounded on the conception of disinterested pleasure. In the second part, disinterested pleasure is investigated in the light of contemporary debates on beauty. The volume clarifies the meaning, role, and implications of one of the most influential conceptions in traditional as well as contemporary approaches to beauty.

Our environment is changing rapidly, as is the spectrum of possible relationships we can entertain with it. Against this background, one important task emerging in contemporary philosophical discussion concerns defining the status of contemporary images and the "iconic spaces" we encounter with ever-increasing frequency in their various forms.

Within this context, the dimension of perception seems to be losing its primacy over the image, making a philosophical description of the relationships between image and reality all the more necessary. Among images, the classical distinction between documentary and fiction has been drastically called into question, and along with it the nature of the emotions and values we experience in these two domains.

Rozzoni promotes a phenomenology of the image, that is, a return to a description of images that starts from their essential features while avoiding simplistic dichotomies. By elucidating images’ intimate relationship with phantasy and aesthetic experience and their role in shaping our experience of "reality," this book develops a perspectival notion of "truth" intended to shed light on our contemporary interactions with images and the events, emotions, and values we experience through them.

Winner of the Italian Society of Aesthetics SIE 2024 Prize for the category "International Original Work".

The relatively new movement of Experimental Philosophy applies different systematic experimental methods to further illuminate classical philosophical issues. This book brings together experts from the field to give the reader a compact yet extensive overview, offering a ready at hand introduction to the state of the art.

Friends and Other Strangers argues for expanding the field of religious ethics to address the normative dimensions of culture, interpersonal desires, friendships and family, and institutional and political relationships. Richard B. Miller urges religious ethicists to turn to cultural studies to broaden the range of the issues they address and to examine matters of cultural practice and cultural difference in critical and self-reflexive ways.

Friends and Other Strangers critically discusses the ethics of ethnography; ethnocentrism, relativism, and moral criticism; empathy and the ethics of self-other attunement; indignation, empathy, and solidarity; the meaning of moral responsibility in relation to children and friends; civic virtue, war, and alterity; the normative and psychological dimensions of memory; and religion and democratic public life. Miller challenges distinctions between psyche and culture, self and other, and uses the concepts of intimacy and alterity as dialectical touchstones for examining the normative dimensions of self-other relationships. A wholly contemporary, global, and interdisciplinary work, Friends and Other Strangers illuminates aspects of moral life ethicists have otherwise overlooked.

Friends and Other Strangers argues for expanding the field of religious ethics to address the normative dimensions of culture, interpersonal desires, friendships and family, and institutional and political relationships. Richard B. Miller urges religious ethicists to turn to cultural studies to broaden the range of the issues they address and to examine matters of cultural practice and cultural difference in critical and self-reflexive ways.

Friends and Other Strangers critically discusses the ethics of ethnography; ethnocentrism, relativism, and moral criticism; empathy and the ethics of self-other attunement; indignation, empathy, and solidarity; the meaning of moral responsibility in relation to children and friends; civic virtue, war, and alterity; the normative and psychological dimensions of memory; and religion and democratic public life. Miller challenges distinctions between psyche and culture, self and other, and uses the concepts of intimacy and alterity as dialectical touchstones for examining the normative dimensions of self-other relationships. A wholly contemporary, global, and interdisciplinary work, Friends and Other Strangers illuminates aspects of moral life ethicists have otherwise overlooked.

There is a standard narrative that recurs throughout popular writings on yoga and tantra, from South Asian texts to Western esoteric thought: Kuṇḍalinī is the Serpent Power. She rests coiled at the base of the spine. If awakened, this divine feminine energy rises toward the crown of the head. Some are apprehensive of Kuṇḍalinī’s intense power, fearing physical and psychological turmoil. Others seek it out, hungry for experiences, both spiritual and sensual. But what does this story leave out? What are its cultural and historical roots? What do the many ways of experiencing Kuṇḍalinī tell us about this elusive phenomenon?

The Serpent’s Tale traces the intricate global histories of Kuṇḍalinī, from its Sanskrit origins to its popularity in the West. Sravana Borkataky-Varma and Anya Foxen explore its symbolic link with the serpent, its fraught connections to sexuality, and its commercialization in the form of Kuṇḍalinī yoga. Ranging from esoteric texts to global gurus, from the cliffs of California to the charnel grounds of Assam, they show that there has never been one single “authentic” model of Kuṇḍalinī but a multiplicity of visions. Bridging the gaps between textual and historical analysis and the complexities of embodied practice, Borkataky-Varma and Foxen reflect on the narration and transmission of experiences, including their own. Lively, accessible, and nuanced, The Serpent’s Tale offers rich insights for scholars, practitioners, and all readers drawn to Kuṇḍalinī.

There is a standard narrative that recurs throughout popular writings on yoga and tantra, from South Asian texts to Western esoteric thought: Kuṇḍalinī is the Serpent Power. She rests coiled at the base of the spine. If awakened, this divine feminine energy rises toward the crown of the head. Some are apprehensive of Kuṇḍalinī’s intense power, fearing physical and psychological turmoil. Others seek it out, hungry for experiences, both spiritual and sensual. But what does this story leave out? What are its cultural and historical roots? What do the many ways of experiencing Kuṇḍalinī tell us about this elusive phenomenon?

The Serpent’s Tale traces the intricate global histories of Kuṇḍalinī, from its Sanskrit origins to its popularity in the West. Sravana Borkataky-Varma and Anya Foxen explore its symbolic link with the serpent, its fraught connections to sexuality, and its commercialization in the form of Kuṇḍalinī yoga. Ranging from esoteric texts to global gurus, from the cliffs of California to the charnel grounds of Assam, they show that there has never been one single “authentic” model of Kuṇḍalinī but a multiplicity of visions. Bridging the gaps between textual and historical analysis and the complexities of embodied practice, Borkataky-Varma and Foxen reflect on the narration and transmission of experiences, including their own. Lively, accessible, and nuanced, The Serpent’s Tale offers rich insights for scholars, practitioners, and all readers drawn to Kuṇḍalinī.

An engaging and thought-provoking translation of Paul Ricoeur’s earliest work that is essential for understanding his philosophical development

The Reflexive Method Applied to the Problem of God in Lachelier and Lagneau, now held in the Ricoeur Archive in Paris, was a qualifying thesis Ricoeur wrote at the age of twenty-one when he was just beginning his advanced university studies. In it he examines the use of the reflexive method by two important French philosophers from the nineteenth century, Jules Lachelier and Jules Lagneau. They both sought to develop an “integral metaphysics” that recognizes God as the principle underlying pure, impersonal thought and practical reason, and that requires a kind of philosophical faith. In his conclusion, Ricoeur criticizes their doctrine of God and philosophy of immanence for not being able to deal with the question of transcendence and for its failure to address concrete human existence, yet he concedes that it may be seen as a first truce in “the internecine war” between faith and reason.

Despite this criticism, Ricoeur later maintained that his own philosophy does stand “in the line of a reflexive philosophy” while remaining “within the sphere of Husserlian phenomenology” and striving to be “a hermeneutical variation of this phenomenology.” He also continued to address the question of faith and reason in works like Figuring the Sacred and (with André LaCocque) Thinking Biblically, as well as in many other essays.

The Reflexive Method Applied to the Problem of God in Lachelier and Lagneau is necessary reading for anyone doing serious work on and with Ricoeur’s philosophy.

An engaging and thought-provoking translation of Paul Ricoeur’s earliest work that is essential for understanding his philosophical development

The Reflexive Method Applied to the Problem of God in Lachelier and Lagneau, now held in the Ricoeur Archive in Paris, was a qualifying thesis Ricoeur wrote at the age of twenty-one when he was just beginning his advanced university studies. In it he examines the use of the reflexive method by two important French philosophers from the nineteenth century, Jules Lachelier and Jules Lagneau. They both sought to develop an “integral metaphysics” that recognizes God as the principle underlying pure, impersonal thought and practical reason, and that requires a kind of philosophical faith. In his conclusion, Ricoeur criticizes their doctrine of God and philosophy of immanence for not being able to deal with the question of transcendence and for its failure to address concrete human existence, yet he concedes that it may be seen as a first truce in “the internecine war” between faith and reason.

Despite this criticism, Ricoeur later maintained that his own philosophy does stand “in the line of a reflexive philosophy” while remaining “within the sphere of Husserlian phenomenology” and striving to be “a hermeneutical variation of this phenomenology.” He also continued to address the question of faith and reason in works like Figuring the Sacred and (with André LaCocque) Thinking Biblically, as well as in many other essays.

The Reflexive Method Applied to the Problem of God in Lachelier and Lagneau is necessary reading for anyone doing serious work on and with Ricoeur’s philosophy.

Hannah Arendt’s claim that she brings Immanuel Kant’s unwritten political philosophy to fruition is controversial. For one, it is inconsistent with Kant’s thought, as he separates aesthetic and political judgments. Moreover, Arendt’s appropriation of reflective judgment conflicts with her sharp distinction between the public and private realms. Whereas reflective judgment is a reflective ability, political judgment is a public ability.

This book justifies Arendt’s claim that reflective judgment has political potential – while remaining consistent with Kant’s aesthetics and Arendt’s politics. By developing an Arendtian phenomenology of privacy, I offer a new reading of her public-private distinction. I uncover non-privacy as the space of withdrawal where the life of the mind unfolds.

What is more, I show that reflective activities constitute the necessary but not sufficient conditions for the emergence of the public realm. Reflective judgment is one of these activities. For Arendt attributes to enlarged mentality the public communicability of political judgments. Enlarged mentality thus gives persons the ability to insert themselves into the world. Therefore, Arendt is right to locate political potential in reflective judgment.

We are constantly being warned, but we seldom heed warnings. Cautioned about authoritarian leaders, climate change, technological dystopias, or other catastrophes, we fail to take action or even take them seriously. Too often warnings are dismissed—much like the artists, scientists, environmentalists, and intellectuals who deliver them. Why don’t we listen?

Santiago Zabala asks us to think of philosophy as a warning, a call to heed ominous “signs from the future.” He argues that warnings—as distinct from predictions—invite us to see the possibility of a radical break from the present. Predictions tell us to submit to the inevitable, but warnings ask us to take part in shaping a different future. A philosophy of warnings offers an alternative horizon of understanding beyond “the real” and “the normal,” and a politics of warnings helps us confront hidden emergencies through collective interpretation, listening, and action.

Signs from the Future places thinkers such as Nietzsche, Heidegger, de Beauvoir, and Arendt into conversation with present-day politics, art, and culture, drawing our attention to unheeded warnings. This timely and engaging book shows why unresolved crises from the past must be interpreted anew today if we are to imagine an equitable future—or a future at all.

We are constantly being warned, but we seldom heed warnings. Cautioned about authoritarian leaders, climate change, technological dystopias, or other catastrophes, we fail to take action or even take them seriously. Too often warnings are dismissed—much like the artists, scientists, environmentalists, and intellectuals who deliver them. Why don’t we listen?

Santiago Zabala asks us to think of philosophy as a warning, a call to heed ominous “signs from the future.” He argues that warnings—as distinct from predictions—invite us to see the possibility of a radical break from the present. Predictions tell us to submit to the inevitable, but warnings ask us to take part in shaping a different future. A philosophy of warnings offers an alternative horizon of understanding beyond “the real” and “the normal,” and a politics of warnings helps us confront hidden emergencies through collective interpretation, listening, and action.

Signs from the Future places thinkers such as Nietzsche, Heidegger, de Beauvoir, and Arendt into conversation with present-day politics, art, and culture, drawing our attention to unheeded warnings. This timely and engaging book shows why unresolved crises from the past must be interpreted anew today if we are to imagine an equitable future—or a future at all.

Der vierte Band der naturwissenschaftlichen, medizinischen und technischen Schriften von G. W. Leibniz umfasst die Themen Akustik, Elastizität, Festigkeit, Statik und Stoß. Die überwiegend unveröffentlichten Texte werden erstmals historisch-kritisch ediert. In komplexen Untersuchungen bis hin zu kurzen Notizen behandelt Leibniz nicht nur sprachlich eine Vielzahl von Themen, sondern setzt sich mit ihnen mathematisch auseinander und stützt sich dafür auf zahlreiche Diagramme und Zeichnungen.

Rauschelbach untersucht die inhaltliche wie formale Relevanz des Musikalischen im Werk Friedrich Nietzsches. Er geht dabei von der Beobachtung aus, dass musikadäquate Erscheinungsformen, Hinweise und Textspuren bei Nietzsche in der Forschungsliteratur primär als Belege für analoge Strukturmerkmale interpretiert werden. Dabei wird nicht selten die Auffassung vertreten, Nietzsche gehe es um eine sprachliche Adaption des Musikalischen, ohne zu berücksichtigen, dass Nietzsche vielmehr an einer strikten Unterscheidung beider Ausdrucksmedien gelegen ist, was ihn schon früh von den ästhetischen Überzeugungen Richard Wagners trennt, der im musikalischen Drama die Verschmelzung von Wort und Musik idealisiert. So entscheidend Wagner für Nietzsches Behandlung des Musikalischen in seinen Schriften ist, so lässt sich doch das Symphonische als Ausdruck des autonomen Kunstwerks als entscheidend bestimmen, etwa mit Blick auf „Also sprach Zarathustra“. Aus musikwissenschaftlicher und -historischer Sicht kommt hierbei dem Werk Ludwig van Beethovens eine zentrale Bedeutung zu, auf das sich Nietzsche häufig bezieht. Von Beethoven lässt sich eine Linie über Nietzsche bis hin zu Gustav Mahler und Arnold Schönberg ziehen, in denen die Auflösung des klassischen Kunstwerks vorbereitet beziehungsweise vollzogen ist. Musik und Sprache eint hingegen ein autoreflexives Vermögen, das ihre Verwandtschaft spätestens seit der Frühromantik begründet. Von da ausgehend, erschließt sich auch die Bedeutung des Musikalischen für die Überwindung des Nihilismus bei Nietzsche.

Teaching for Moral Imagination: An Interdisciplinary Exploration examines the multifaceted nature of morality and ethics, moral development, and moral education so to provide educators with a clear yet complex understanding of theories, issues, practices, and curricular content. This text is intended to be an accessible work of academic significance that inspires educators’ deliberation about personal and societal values as well as approaches for fostering children’s and adolescents’ moral development, cultivating ethical classrooms and schools, and creating transformative moral education curricula.

Teaching for Moral Imagination will be a pertinent text for teacher preparation courses that specifically focus on the moral dimensions of education as well as more comprehensive classes about teaching, teachers, and classroom culture. Such classes are offered in undergraduate and graduate teacher preparation programs, professional studies for experienced teachers, educational studies classes in the liberal arts, and doctoral seminars for students becoming teacher educators and educational leaders. This book also is intended as a source for teachers’ professional development in schools and for reading groups. Finally, in our contemporary societies emphasizing extreme individualism, competition, conformity, and prejudice as well as unexamined beliefs leading to violence in words and actions, it is crucial to consider how schools can encourage ethical reasoning, compassion, and transformative alternatives for moral education.

Teaching for Moral Imagination: An Interdisciplinary Exploration examines the multifaceted nature of morality and ethics, moral development, and moral education so to provide educators with a clear yet complex understanding of theories, issues, practices, and curricular content. This text is intended to be an accessible work of academic significance that inspires educators’ deliberation about personal and societal values as well as approaches for fostering children’s and adolescents’ moral development, cultivating ethical classrooms and schools, and creating transformative moral education curricula.

Teaching for Moral Imagination will be a pertinent text for teacher preparation courses that specifically focus on the moral dimensions of education as well as more comprehensive classes about teaching, teachers, and classroom culture. Such classes are offered in undergraduate and graduate teacher preparation programs, professional studies for experienced teachers, educational studies classes in the liberal arts, and doctoral seminars for students becoming teacher educators and educational leaders. This book also is intended as a source for teachers’ professional development in schools and for reading groups. Finally, in our contemporary societies emphasizing extreme individualism, competition, conformity, and prejudice as well as unexamined beliefs leading to violence in words and actions, it is crucial to consider how schools can encourage ethical reasoning, compassion, and transformative alternatives for moral education.

The title of our volume on interdisciplinary semiotics is situated in a geographical metaphor and points to the possibility of uncovering meanings through shifting perspectives as well as to the possibility of understanding how these various modes of meaning are articulated and framed in particular cultural instances. Regardless of medium, semiotic rotations permit play between the surface and underlying levels of a communication, reveal the relationship between open and closed systems of signification, and modulate shades of meaning caught between the visible and invisible. Readerly play in these sets of apparent oppositions reveals that the less each pairing is held to be a coupling of oppositions and the more they are observed through perspectives gained by semiotic rotations, then the more complex and rich the modes of meaning may become.

The title of our volume on interdisciplinary semiotics is situated in a geographical metaphor and points to the possibility of uncovering meanings through shifting perspectives as well as to the possibility of understanding how these various modes of meaning are articulated and framed in particular cultural instances. Regardless of medium, semiotic rotations permit play between the surface and underlying levels of a communication, reveal the relationship between open and closed systems of signification, and modulate shades of meaning caught between the visible and invisible. Readerly play in these sets of apparent oppositions reveals that the less each pairing is held to be a coupling of oppositions and the more they are observed through perspectives gained by semiotic rotations, then the more complex and rich the modes of meaning may become.

Teachers not only serve as caretakers for the students in their classroom but also serve as stewards for society’s next generation. In this way, teachers are charged with responsibility for the present and the future of their world. Shouldering this responsibility is no less than an existential dilemma that requires not only professional solutions but also personal responsibility rooted in subjective authenticity. In the edited volume, authors will explore how the philosophy of Existentialism can help teachers, teacher educators, educational researchers, and policymakers better understand the existential responsibility that teachers shoulder.

The core concepts of Existential philosophy explored in this edited volume imply that a teacher’s lived experience cannot be defined solely by professional knowledge or dictates. Teachers have the capacity to create subjective meaning through their own agency, and there is no guarantee that those subjective meanings will accord with professional dictates. Furthermore, there is no guarantee that professional dictates are more valid than the existential realities of individual teachers. The philosophy of Existentialism encourages individuals to reflect on the existential realities of isolation, freedom, meaninglessness, and death in an effort to propel individuals towards more authentic ways of engaging in the world. The chapters of this edited volume advance the argument that being and becoming a teacher must be understood – at least in part – from the subjective perspective of the individual and that teachers are responsible for authoring the meaning of their lives and of their work.

Teachers not only serve as caretakers for the students in their classroom but also serve as stewards for society’s next generation. In this way, teachers are charged with responsibility for the present and the future of their world. Shouldering this responsibility is no less than an existential dilemma that requires not only professional solutions but also personal responsibility rooted in subjective authenticity. In the edited volume, authors will explore how the philosophy of Existentialism can help teachers, teacher educators, educational researchers, and policymakers better understand the existential responsibility that teachers shoulder.

The core concepts of Existential philosophy explored in this edited volume imply that a teacher’s lived experience cannot be defined solely by professional knowledge or dictates. Teachers have the capacity to create subjective meaning through their own agency, and there is no guarantee that those subjective meanings will accord with professional dictates. Furthermore, there is no guarantee that professional dictates are more valid than the existential realities of individual teachers. The philosophy of Existentialism encourages individuals to reflect on the existential realities of isolation, freedom, meaninglessness, and death in an effort to propel individuals towards more authentic ways of engaging in the world. The chapters of this edited volume advance the argument that being and becoming a teacher must be understood – at least in part – from the subjective perspective of the individual and that teachers are responsible for authoring the meaning of their lives and of their work.

Governments and organizations of all shapes and sizes espouse values of equity and social justice. Yet, there are many examples of unfair social arrangements and employment conditions, dysfunctional government practices, and growing income inequality in both developed and developing countries worldwide. The profession and transdiscipline of evaluation is well equipped to address issues of inequality and social injustice, but until recently has been much more focused on primary stakeholder and donor satisfaction (being as useful as possible to funders of interventions and evaluations) and accountability concerns.

The authors in this volume challenge the field of evaluation to become more concerned about using evaluation to develop more equitable organizations, governments, and societies. Leading evaluation theorists and practitioners including Michael Scriven, Jennifer Greene, Thomas Schwandt, Emily Gates, Sandra Mathison, Karen Kirkhart, Saville Kushner, Lois-Ellin Datta, Ernest House, Robert Stake, Patricia Rogers, Robert Picciotto and Stewart Donaldson, provide a range of visions for how evaluation can play a much larger role in facilitating social justice across the globe.

Evaluation for an Equitable Society will be of great interest to evaluation practitioners, students and scholars. It will be of interest to those teaching and taking introductory evaluation courses, as well as advanced courses focused on improving evaluation theory and practice.

Governments and organizations of all shapes and sizes espouse values of equity and social justice. Yet, there are many examples of unfair social arrangements and employment conditions, dysfunctional government practices, and growing income inequality in both developed and developing countries worldwide. The profession and transdiscipline of evaluation is well equipped to address issues of inequality and social injustice, but until recently has been much more focused on primary stakeholder and donor satisfaction (being as useful as possible to funders of interventions and evaluations) and accountability concerns.

The authors in this volume challenge the field of evaluation to become more concerned about using evaluation to develop more equitable organizations, governments, and societies. Leading evaluation theorists and practitioners including Michael Scriven, Jennifer Greene, Thomas Schwandt, Emily Gates, Sandra Mathison, Karen Kirkhart, Saville Kushner, Lois-Ellin Datta, Ernest House, Robert Stake, Patricia Rogers, Robert Picciotto and Stewart Donaldson, provide a range of visions for how evaluation can play a much larger role in facilitating social justice across the globe.

Evaluation for an Equitable Society will be of great interest to evaluation practitioners, students and scholars. It will be of interest to those teaching and taking introductory evaluation courses, as well as advanced courses focused on improving evaluation theory and practice.

Is moral goodness really so desirable in the way that its proponents through the ages would like us to believe? For instance, in our time, there is even this latest version of the popular moral idea shared by many, when Dalai Lama suggested that “[w]e need these human values [of compassion and affection]….Even without religion,…we have the capacity to promote these things.” (WK 2009)

The naivety of this popular moral idea can be contrasted with an opposing (critical) idea advocated not long ago by Sigmund Freud (1966), who once wrote that “men are not gentle creatures who want to be loved, and who at the most can defend themselves if they are attacked; they are, on the contrary, creatures among whose instinctual endowments is to be reckoned a powerful share of aggressiveness. As a result, their neighbor is for them…someone who tempts them to satisfy their aggressiveness on him, to exploit his capacity for work without compensation, to use him sexually without his consent, to seize his possessions, to humiliate him, to cause him pain, to torture and to kill him. Homo homini lupus.”

Contrary to the two opposing sides of this battle for the high moral ground, morality and immorality are neither possible nor desirable to the extent that their respective ideologues would like us to believe. But one should not misunderstand this challenge as a suggestion that ethics is a worthless field of study, or that other fields of study (related to ethics) like political philosophy, moral psychology, social studies, theology, or even international relations should be dismissed. Needless to stress, neither of these two extreme views is reasonable either.

Instead, this book provides an alternative (better) way to understand the nature of ethics, especially in relation to morality and immorality—while learning from different approaches in the literature but without favoring any one of them (nor integrating them, since they are not necessarily compatible with each other). This book offers a new theory to transcend the existing approaches in the literature on ethics in a way not thought of before.

This seminal project is to fundamentally alter the way that we think about ethics, from the combined perspectives of the mind, nature, society, and culture, with enormous implications for the human future and what I originally called its “post-human” fate.

Is moral goodness really so desirable in the way that its proponents through the ages would like us to believe? For instance, in our time, there is even this latest version of the popular moral idea shared by many, when Dalai Lama suggested that “[w]e need these human values [of compassion and affection]….Even without religion,…we have the capacity to promote these things.” (WK 2009)

The naivety of this popular moral idea can be contrasted with an opposing (critical) idea advocated not long ago by Sigmund Freud (1966), who once wrote that “men are not gentle creatures who want to be loved, and who at the most can defend themselves if they are attacked; they are, on the contrary, creatures among whose instinctual endowments is to be reckoned a powerful share of aggressiveness. As a result, their neighbor is for them…someone who tempts them to satisfy their aggressiveness on him, to exploit his capacity for work without compensation, to use him sexually without his consent, to seize his possessions, to humiliate him, to cause him pain, to torture and to kill him. Homo homini lupus.”

Contrary to the two opposing sides of this battle for the high moral ground, morality and immorality are neither possible nor desirable to the extent that their respective ideologues would like us to believe. But one should not misunderstand this challenge as a suggestion that ethics is a worthless field of study, or that other fields of study (related to ethics) like political philosophy, moral psychology, social studies, theology, or even international relations should be dismissed. Needless to stress, neither of these two extreme views is reasonable either.

Instead, this book provides an alternative (better) way to understand the nature of ethics, especially in relation to morality and immorality—while learning from different approaches in the literature but without favoring any one of them (nor integrating them, since they are not necessarily compatible with each other). This book offers a new theory to transcend the existing approaches in the literature on ethics in a way not thought of before.

This seminal project is to fundamentally alter the way that we think about ethics, from the combined perspectives of the mind, nature, society, and culture, with enormous implications for the human future and what I originally called its “post-human” fate.

“As you told the nation yesterday, you have felt the providential hand of a loving God. In the name of our God, I ask you to have mercy upon the people in our country who are scared now.”

At an ominous moment in American history, Bishop Mariann Edgar Budde’s sermon at the National Cathedral in Washington, DC following President Trump’s second inauguration was a rare moment of moral clarity. Growing out of the most fundamental principles of Christian ethics, Bishop Budde’s address stands as a calm but resonant call for compassion in an increasingly vicious and punitive political culture.

This set of books offers the first complete English translation of Abū Ḥāmid al-Ġazālī’s The Intentions of the Philosophers [Maqāṣid al-falāsifa], an encyclopaedic philosophical summa on logic, metaphysics, and physics, in fifteen treatises, heavily inspired by Avicenna’s thought. The translation is accompanied by an analytical running commentary and by a comprehensive monographic study on the work.

Volume 1 presents the reader with a full English translation of, and an ample commentary on, the Maqāṣid al-falāsifa. The translation is based on a new inspection of Arabic manuscripts and the collation of the Arabic text with the medieval Latin version of the work, and it corrects the available Arabic editions in several points. The running commentary, addressing philological, philosophical, and historical issues, not only grants a full comprehension of the varied contents of the work, but also contributes to the academic study of Arabic philosophy, by clarifying the role of philosophical handbook played in history by al-Ġazālī’s work.

“A great way to deepen your spiritual life is to take a deep dive into a tradition other than your own—especially if you have a competent guide, and Rabbi Rami is an extraordinary guide. Not into Zen? Not a Jew? Not a problem. Anyone on any path will benefit enormously from this profoundly illuminating book.” —Philip Goldberg, author of American Veda: From Emerson and the Beatles to Yoga and Meditation, How Indian Spirituality Changed the West

With reference to Shunryu Suzuki Roshi’s classic Zen Mind, Beginner’s Mind, Rami Shapiro begins with beginner’s mind as “empty, free of the habits of the expert, ready to accept, to doubt, and open to all the possibilities. It is the kind of mind which can see things as they are, which step by step and in a flash can realize the original nature of everything.” Then, Rami ponders beginner’s mind in the child of the Passover Haggadah “who knows not how to ask.” The parents of this child are told to open (patach) the child to the art of questioning. Asking questions is key to Jewish mind.

The questioning perennial beginner is central to both Zen and Jewish, Rami demonstrates: a daring, iconoclastic, often humorous mind devoted to shattering the words, texts, isms, and ideologies on which expert mind—closed to inquiry—depends.

Zen Mind / Jewish Mind is not a scholarly study of anything, let alone Zen or Judaism, and despite all the footnotes, the book rests solely on Shapiro’s fifty-plus years of playing in the garden of Judaism, Zen, and advaita/nonduality. Chapters include “Dharma Eye, God’s I” (1), “Koan and Midrash” (4), and “The Yoga of Conversation” (7).

A memoir about how solitude can deepen a life.

In his twenties, writer and activist Michael McGregor traveled to the remote Greek island of Patmos to spend two months alone. It was 1985, before cellphones or the internet, when even a phone call home was costly. Those days transformed his understanding of himself, his God, and his purpose—and in this book he offers, for others, how finding a place of solitude can change a life.

McGregor had spent three years writing about the world’s poorest people and five months traveling when he chose, at 27, to live for two months in total solitude, 6,000 miles from home. He went primarily to write a novel, but from the moment he stepped onto the ferry to begin the 11-hour ride to Patmos, he knew his time would be meaningful. As he settled into a routine that included hours of writing each day, walks through fierce wind in the evenings, and nights that brought on dreams, memories, and unexpected spiritual encounters, he soon realized that solitude can be difficult and even dangerous but also awe-inspiring and life-altering.

McGregor immerses the reader in particulars of the simple life he lived for two winter months on an island where he knew no one. He reflects on authors and spiritual teachers before showing the ways in which his returns to solitude in subsequent decades reflected or altered his earlier experiences of being alone.

In the book’s final section, McGregor returns to Patmos during the same January dates he visited four decades earlier. He attempts to replicate his earlier experience. His reflections on the changes in his life, the island world, and his understanding of both God and solitude add another dimension to this multifaceted book.

Does being in motion change how we think? Tracing the connections between thinking and transit—including walking, being transported by a vehicle, and many other modes—this innovative book shows how embodiment and movement deepen, expand, and transform creative thought.

Megan Craig and Edward S. Casey provide a collaborative phenomenological exploration of thought in motion, interspersing lively first-person accounts with broader philosophical inquiry. Their investigation, structured around the four ancient elements—water, air, earth, and fire—ranges across swimming, boats, balloons, planes, cars, trains, and other modes of transport. Craig and Casey invite readers to recall their own experiences of travel and how thinking changes in tandem with shifting environments and whatever conveys a person from place to place. They also consider how changing climates and evolving technologies, with new rhythms and materialities, have shaped human thinking in its many varieties.

Thinking in Transit celebrates forms of movement and motion that carry the body and mind out of their habituated routines. This book urges a change in how philosophers have traditionally framed the setting for serious thought: from the austere, solitary space of a study to populated places of interaction and passage.

Does being in motion change how we think? Tracing the connections between thinking and transit—including walking, being transported by a vehicle, and many other modes—this innovative book shows how embodiment and movement deepen, expand, and transform creative thought.

Megan Craig and Edward S. Casey provide a collaborative phenomenological exploration of thought in motion, interspersing lively first-person accounts with broader philosophical inquiry. Their investigation, structured around the four ancient elements—water, air, earth, and fire—ranges across swimming, boats, balloons, planes, cars, trains, and other modes of transport. Craig and Casey invite readers to recall their own experiences of travel and how thinking changes in tandem with shifting environments and whatever conveys a person from place to place. They also consider how changing climates and evolving technologies, with new rhythms and materialities, have shaped human thinking in its many varieties.

Thinking in Transit celebrates forms of movement and motion that carry the body and mind out of their habituated routines. This book urges a change in how philosophers have traditionally framed the setting for serious thought: from the austere, solitary space of a study to populated places of interaction and passage.

Kant, Goethe, Schiller and other eighteenth-century German intellectuals loom large in the history of the humanities—both in terms of their individual achievements and their collective embodiment of the values that inform modern humanistic inquiry. Taking full account of the manifold challenges that the humanities face today, this volume recasts the question of their viability by tracing their long-disputed premises in German literature and philosophy. Through insightful analyses of key texts, Alexander Mathäs mounts a broad defense of the humanistic tradition, emphasizing its pursuit of a universal ethics and ability to render human experiences comprehensible through literary imagination.

The notion of problem solving has become central to science education and the cognitive sciences, but it is still peripheral to many philosophies of knowledge and science. In fact, the term only became popular in the course of the twentieth century, as humanity’s ability to solve theoretical and practical problems grew at a seemingly exponential rate. This book questions both the nature of problem solving and its effectiveness in transforming our human practices. We argue that this is linked to the idea that some of our enquiries can be summarized in systematic procedures. Examples are the proof of a theorem within an axiomatic theory, a production line within an industrial factory, or an administrative procedure within a bureaucratic system. Although such a form has been common in mathematics since antiquity, it was only in modern times that the possibility of being systematic in the natural sciences and technical disciplines was discovered. The emergence of the modern concepts of system and machine was key to this expansion and to the scientific, industrial and digital revolutions. Problem solving thus appears as the fundamental form of the modern concept of knowledge.

A free ebook version of this title is available through Luminos, University of California Press’s Open Access publishing program. Visit www.luminosoa.org to learn more.

The Presocratic philosophers, writing in Greece in the sixth and fifth centuries BCE, invented new ways of thinking about human life, the natural world, and structures of reality. They also developed novel ways of using language to express their thought. In this book, Victoria Wohl examines these innovations and the productive relation between them in the work of five figures: Parmenides, Heraclitus, Empedocles, Anaxagoras, and Democritus.
 
Bringing these thinkers into conversation with modern critical theorists on questions of shared concern, Wohl argues for the poetic sophistication of their work and the inextricable convergence of their aesthetic form and philosophical content. In addition to offering original readings of these fascinating figures and robust strategies for interpreting their fragmentary, rebarbative texts, this book invites readers to communicate across entrenched divisions between literature and philosophy and between antiquity and modernity.
 

Archelaos von Athen, eine oft übersehene Figur der Philosophiegeschichte, wird in den meisten erhaltenen Zeugnissen als Schüler des Anaxagoras und Lehrer des Sokrates beschrieben. Einige dieser Berichte deuten darauf hin, dass er die Naturphilosophie mit ethischen Fragestellungen verband – eine Möglichkeit, die sein Verhältnis zu Sokrates grundsätzlich noch interessanter macht.

Der fünfte Band der Reihe dokumentiert die Überlieferung zu Archelaos von den frühesten Zeugnissen (vielleicht von Sophokles) bis in die frühe Neuzeit, unter Einbeziehung griechischer, lateinischer und arabischer Quellen. Die 129 Zeugnistexte sind chronologisch angeordnet und durch Anmerkungen ergänzt, die ihren Überlieferungskontext beleuchten. Besonders hervorzuheben ist die arabische Rezeption des Archelaos, in der er als Wegbereiter alchemistischer Ideen erscheint.

Dieser Band richtet sich an alle, die sich sowohl für die Rekonstruktion als auch für die Rezeption der frühen griechischen Philosophie interessieren. Mit seiner sorgfältigen Dokumentation bietet er eine möglichst vollständige Grundlage, um die vielfältigen Überlieferungen zu Archelaos und deren Nachwirkung in verschiedenen literarischen und kulturellen Kontexten besser zu verstehen.

Der Berliner Theologe und Philosoph Friedrich Daniel Ernst Schleiermacher (1768–1834) führte eine umfangreiche Korrespondenz. Der 17. Band der 5. Abteilung der Kritischen Gesamtausgabe (KGA) enthält die Briefe der Jahre 1825 bis 1828. Der Streit um die vom König der evangelischen Kirche Preußens verordnete Liturgie erreicht seinen Höhepunkt; Schleiermacher steht an der Spitze der Opposition und wird mehrmals auf dem Konsistorium verhört. Die Berliner theologische Fakultät droht zu zerbrechen: Schleiermacher, Neander und Strauß beklagen sich in einer Eingabe beim König über ihren Kollegen Marheineke, der die Theologie seinem Hegelschen System unterordnen wolle und mit seinen Sondervoten die Eintracht zerrütte, und über das Ministerium, das zusätzlich Öl ins Feuer gieße. Schleiermachers schon 1823 dringend vorgetragener Bitte um Freistellung von den Universitätsgeschäften wird Ende 1828 stattgegeben, aber nur für ein Jahr. Nach langer Pause erscheint 1827 Band III/1 der Platon-Übersetzung Schleiermachers; mehr sollte es nicht mehr kommen. Eine Reise im Spätsommer 1828 führt Schleiermacher bis nach Holland und England. Im November vollendet er sein 60. Lebensjahr; die Studenten feiern ihn mit einem Fackelzug.

What can philosophy learn from social movements? The authors from different philosophical paradigms (from both analytic and continental traditions) as well as different non-philosophical disciplines (such as the sociology and history of social movements) bring out the unique theoretical and political importance of social movements.

The underlying motivation of this volume is bridging the abstract realm of philosophy with the concrete realm of social reality. The contributions of this volume adopt two ways to accomplish this. The first involves looking at social movements themselves and drawing relevant philosophical conclusions (e.g. Gallegos-Ordorica examines the role the caracoles used by the Zapatistas). The second interprets or describes certain social movements through the lens of philosophical categories (e.g., Bölek draws from hinge epistemology, Yunchang appeals to Agamben’s notion state of emergency as it applied to anti-lockdown protests in Beijing).

This book is for all people who are interested in social movements themselves, as well as people who wish to explore the philosophical dimensions of these movements.

Digital ethics and AI ethics are of fundamental importance for humankind and its future. Hanna shows how specifically Kantian moral principles can be applied to the design, production, and implementation of digital technology, with a special focus on how these principles flow from the concept and fact of human dignity. His core thesis is that digital technology is nothing more and nothing less than a tool created by humankind for the betterment of humankind, whose use should be constrained by Kantian moral principles grounded in human dignity. This thesis promises to stimulate new research on Kantian approaches to digital ethics and AI ethics. It also has important political implications, including a clarion call for us to engage in the self-conscious, self-disciplined, and free exercise of our own innate cognitive, affective, and practical capacities, in the face of new and exceptionally powerful forms of digital technology—e.g., chatbots—that threaten to undermine our ability to think, feel, and act for ourselves.

Nietzsche’s lectures notes entitled On the Greek Worship of the Gods contain a detailed treatment of Greek religious life including classical studies, architectural descriptions and theological discussions. In addition, the notes form the basis of Nietzsche’s later published writings on the Greeks including many direct quotes from the notes. The volume includes a translation, an extensive introduction and two critical chapters from philosophical and classical studies perspectives. The book provides new and important information on Nietzsche’s thought for specialist and non-specialist readers.

Die moderne Ökonomik sieht sich als eine wertfreie Wissenschaft, die sich vor allem mit der Entwicklung von Märkten beschäftigt. Dieses Selbstverständnis reicht bis in die praktische Philosophie der Antike zurück. So standen zu Beginn der ökonomischen Reflexion in Antike und Mittelalter normative Fragen des richtigen Verhaltens im Vordergrund. Erst mit der Aufklärung löst sich die Ökonomie als eigenständige Wissenschaft allmählich von ihren philosophischen Wurzeln, entwickelt eigene Fragestellungen und entsprechende wissenschaftliche Methoden. Der vorliegende Band spürt den philosophischen Wurzeln des ökonomischen Denkens nach. Anhand ausgewählter Autoren und zentraler Theorieentwürfe zeigt er die historischen Veränderungen der gesellschaftlichen Bedeutung wirtschaftlicher Fragestellungen auf und zeichnet die theoriegeschichtliche Genese der Ökonomie als eigenständige Wissenschaft nach.

Im 82. Brief an Lucilius führt Seneca den Versuch, mittels Dialektik in Form eines Syllogismus von der Todesfurcht zu befreien, durch seine eigene unnachahmliche Art der Psychagogie ad absurdum. Der bisher im Einzelnen noch nicht hinreichend erklärte Text wird durch eine ausführliche Einleitung und einen Kommentar (mit durchgängiger interpretierender Übersetzung) erschlossen. Die Einleitung ordnet den Brief in die dialektische Tradition der Stoiker ein, beleuchtet römische Einschätzungen der Dialektik und versucht auf dieser Basis Senecas durchaus differenzierte Position herauszuarbeiten. Den Hauptteil bildet ein detaillierter Kommentar mit textkritischen, sprachlichen und sachlichen Erläuterungen.

Die Studie richtet sich gegen die verbreitete Auffassung, Senecas Tragödien und Lucans Bürgerkriegsepos demonstrieren die Enttäuschung ihrer Autoren darüber, dass die stoische Doktrin angesichts des Bösen im menschlichen Handeln oder unvermeidbarer Schicksalsschläge keine überzeugende Antwort bereithalte. Die Werke beider Dichter setzen gezielt und in paralleler Behandlung die stoischen Fragestellungen zum Spannungsfeld von menschlicher Entscheidungsfreiheit und Determinismus literarisch um.

Dass die Würde des Menschen unantastbar sei, stellt eine der populärsten, aber auch eine der umstrittensten Aussagen des Grundgesetzes dar. Dabei wird eine sachorientierte Diskussion oft durch mehr oder minder unausgewiesene semantische und historische Annahmen blockiert. Aus dieser Beobachtung heraus wird zum einen überlegt, wie sich unterschiedliche Bedeutungen des Ausdrucks "Menschenwürde" unterscheiden und ethischen Fragestellungen resp. Positionen zuordnen ließen. Zum anderen wird die Einführung des Ausdrucks in das Verfassungsrecht nachgezeichnet. Das Hauptaugenmerk gilt dabei Art.1 Abs. 1 Grundgesetz, dessen Gehalt in Auseinandersetzung mit der bisherigen Rechtsprechung rekonstruiert wird.

Kant’s account of emotions has only recently begun to receive the attention that this topic deserves, as it casts new light over the manifold features of transcendental philosophy. The authors expand the contemporary overview of the Kantian treatment from both a neuroscientific and a continental philosophical perspective. The volume opens paths to reevaluate neglected aspects of the Kantian model of human rationality.

Die spätesten Nachlassschriften von 1888 zeugen von immenser sprachlicher und gedanklicher Radikalisierung. Der Antichrist soll die gesamte „Umwerthung aller Werthe“ sein; in Ecce homo betreibt Nietzsche eine Genealogie seines eigenen Denkens und eröffnet neue Dimensionen der Selbstreflexion. Nietzsche contra Wagner resümiert Nietzsches schon weit zurückreichende Wagner-Kritik, während die Dionysos-Dithyramben die Lyrik zu erneuern streben.

Dieser Band enthält die Kommentare zu zwei Werken aus dem 3. Band der Kritischen Studienausgabe von Nietzsches Schriften: Die Morgenröthe (1881/1887) ist die zweite Schrift aus Nietzsches mittlerer, ‚freigeistiger‘ Werkphase. Bei den Idyllen aus Messina (1882) handelt es sich um das einzige von Nietzsche selbst veröffentlichte rein lyrische Werk. Der Band enthält zusätzlich auch das Faksimile des handschriftlichen Druckmanuskripts der Idyllen.

Der Band verortet Kierkegaard im Kontext der klassischen deutschen Philosophie. Durch Aufweis vielfältiger Bezüge wird deutlich, dass Kierkegaard sich als Glied der an Kants "Revolution der Denkart" anschließenden Tradition versteht, mit der er auf streitbare Weise eine gemeinsame Orientierung des Denkens teilt. Der Band trägt dazu bei, Kierkegaards Verhältnis zu dieser Tradition differenzierter zu betrachten, als es gängige Meinungen nahe legen.

„Natürlichkeit“ ist in der Alltagsmoral weiterhin ein ausgesprochen positiv beladener Begriff. Eine gewichtige Rolle spielt er überall da, wo naturwüchsige Abläufe durch den technischen Fortschritt menschlicher Steuerung zugänglich werden, etwa in der Reproduktionsmedizin, der Genetik und der modernen Landwirtschaft. Das Buch fragt nach Gründen und Motiven zur Privilegierung des (relativ) Natürlichen gegenüber dem (relativ) Künstlichen und geht dessen ideengeschichtlichen Wurzeln nach.

Pluspunkte:

• Autor bekanntester Philosoph für das Thema,
• Thematik hoch aktuell,
• hervorragend und einführend geschrieben.

Mazzino Montinari nannte Die Geburt der Tragödie „Nietzsches schwierigstes Werk“. Es greift auf antike Traditionen zurück und orientiert sich weltanschaulich an Schopenhauer und Wagner, dessen ‚Musikdrama‘ Nietzsche als „Wiedergeburt der Tragödie“darstellt. Bei Nietzsche selbst und in der Kulturkritik wirkte vor allem das Konzept des Dionysischen nach. Gegen die Décadence gerichtet, wurde es zum Ideogramm eines rauschhaften Lebenskults.

Mit Ueber Wahrheit und Lüge im aussermoralischen Sinne (1873) versucht Nietzsche, ein Jahr nach Publikation der Geburt der Tragödie, eine Auseinandersetzung mit zentralen Fragen der Sprachphilosophie durch die Hinterfragung der Möglichkeitsbedingungen des Denkens. Zunächst als private Gedankensammlung angelegt, wird diese Schrift im 20. Jahrhundert zu einem der prominentesten Paradigmen der sprachphilosophisch-ästhetischen Reflexion.

Wer philosophiert, argumentiert. Der Band vereint Beiträge zur Argumentationstheorie, Erkenntnistheorie, Wissenschaftstheorie, Existenzphilosophie, Religionsphilosophie und Metaphilosophie. Er zeigt auf, dass auch theoretische Fragen von lebenspraktischer Bedeutung sind.

Entgegen der üblichen Kantauslegung, die Frage nach Gott stelle sich für Kant erst innerhalb der Moralphilosophie, zeigt die Rekonstruktion der Grundstrukturen von Kants Theoretischer Philosophie, dass diese Frage sich bereits aus der Erkenntnistheorie und Ontologie ergibt.

Man habe nämlich - so Kant - die Grenzen des Wissens zu bedenken, um dem Glauben Platz zu schaffen. Durch die Reflexion auf diese Grenzen, und das heißt letztlich: durch Reflexion auf sich selbst als erkennendes Subjekt, entspringt das religiöse Gefühl, so dass Menschwerdung und Gottwerdung miteinander korrelieren.

Die Neuauflage ist vollständig überarbeitet und greift vor allem die Diskussion auf, die um dieses Buch entstanden ist.

Das Buch verschafft einen Überblick über die neueste Willensfreiheitsdebatte, wobei es auch die Konsequenzen der Hirnforschung für das Freiheitsproblem erörtert. Zudem entwickelt der Autor eine originelle eigene Position. Er widerspricht dem philosophischen Konsens, dass die Fähigkeit, sich so oder anders zu entscheiden, mit dem naturwissenschaftlichen Weltbild unverträglich sei. Geert Keil argumentiert: Wir können zwar keine Naturgesetze abändern und sind auch nicht die ersten Beweger, aber dies ist auch nicht unbedingt nötig.

Die Identität einer Person muss anhand dreier Fragen analysiert werden: Wodurch ist eine Person von gestern mit der von heute identisch? Was macht ihre Ganzheit aus? Was meint Identität im Sinne von Selbstverstehen und -bewusstsein? Der Autor zeigt, wie sich die beiden Identitäten einer Person, Persistenz und Persönlichkeit, verschränken. In der Neuauflage des erfolgreichen Werks reflektiert er dessen Rezeption und den aktuellen Diskussionsstand.

Karin Michels Werk hebt sich von der bisherigen Literatur zum Thema deutlich ab, indem sie zeigt, dass Kants Zeittheorie nicht ohne seine Theorie des Raumes und seine Idealismuskritik verständlich zu machen ist. Die Autorin legt eine Rekonstruktion von Kants Beweis der genuinen Subjektivität der Zeit vor. Sie berücksichtigt dabei Beweisform sowie Beweisinhalt und setzt sich außerdem durchgehend mit Kant-Kommentatoren und -kritikern auseinander. Verständlich wird dadurch nicht nur Kants radikaler Neuansatz in der Zeitphilosophie, sondern auch die Bedeutung des Beweises für sein Gesamtprojekt der Vernunftkritik.

Der Begriff der Ursache spielt eine zentrale Rolle, wenn es um Verantwortung, Erklärungen oder Kontrolle von Ereignissen geht. Dabei ist aber auch trotz der langen Tradition des Begriffs in der Philosophie nicht klar, ob es überhaupt zwingende Kausalverhältnisse gibt.

In diesem neuen Grundthemen-Band folgt der Autor dem bewährten Prinzip der Reihe: Nach einem historischen Abschnitt über den Ursachenbegriff entwickelt er mit Bezug auf gegenwärtige Debatten einen eigenen Ansatz. Dabei verbindet er aktuelle philosophische mit naturwissenschaftlichen Theorien.

Was ist eine "gute" Erklärung? Wann ist eine Argumentation plausibler, zuverlässiger oder "wahrer" als eine andere? Der Schluss auf die beste Erklärung (Abduktionsschluss) spielt im Alltag wie in den Wissenschaften eine entscheidende Rolle. In Indizienprozessen wie in wissenschaftlichen Erklärungen für Ereignisse oder Vorkommen geht es darum, einzelne Befunde in eine zusammenhängende Erklärung zu bringen, die als Wahrheit akzeptiert wird. Klärner diskutiert kritisch und präzise die bisherigen Erklärungskonzeptionen. Beispiele lassen die Argumentationsstruktur, die Stärken und Schwächen leicht nachvollziehen.

Diese erste deutsche Publikation zum Thema ist geeignet, das Referenzwerk zum Schluss auf die beste Erklärung zu werden.

Unter phänomenalem Bewusstsein versteht man in der Philosophie Empfindungen wie Schmerz und Lust, aber auch unsere bewussten Wahrnehmungserlebnisse. Wie es ist, solch ein Bewusstsein zu haben, weiß jeder nur aus eigener Erfahrung. Der Autor bezieht kritisch Stellung gegen den Anspruch vieler Philosophen, phänomenales Bewusstsein im Rahmen der Naturwissenschaften angemessen verstehen und erklären zu können.

Schleiermachers Wissenschaftslehre wird in dieser Untersuchung als eine universale Prinzipienlehre und formale Strukturtheorie rekonstruiert. Es werden mit einem interdisziplinären Ansatz im Anschluß an und in Weiterführung von Überlegungen Schleiermachers zur Struktur von Wirklichkeit und zu ihrer Erkenntnis grundlegende Fragen der Bildung und Konzeptualisierung von Wissenschaften im allgemeinen und von Theologie im besonderen behandelt.

Über seine Platoninterpretation, die Rolle der Naturphilosophie (z. B. Franz Anton Mesmer, Henrik Steffens), und eine Analyse zentraler Texte Schleiermachers wird erkennbar, daß sich hinter der dyadisch bestimmten Semantik de facto eine triadische Elementarstruktur verbirgt, die über das Operieren mit Dualen zu generieren versucht wird und von der her allererst seine Theorieanlage und Systementscheidungen plausibel werden.

Diss. theol. Heidelberg 2000, ausgezeichnet mit dem Ruprecht-Karls-Preis 2000.

Die Beiträge behandeln in systematischer und historischer Sicht epistemologisch orientierte Fragen nach dem gesellschaftlichen und kulturellen Standort von Theorie zwischen Wissenschaftskultur und Kulturwissenschaft. Sie gehen dem Eindruck nach, demzufolge die Ambivalenz theoretischer 'Passion' entweder eher zu ereignisträchtigen kulturellen Formen oder aber ins Abseits theoretisch-organisatorischer Betriebsamkeit führt. Nicht nur in den Geisteswissenschaften lässt sich beobachten, dass Theoriebildungsprozesse innerhalb einer vielfach unterschätzten Bandbreite von Denkstilen vonstatten gehen - zwischen Intuition und Konstruktion. Diese Vor- und Nachrationalisierungen theoretischen Denkens hat die bisherige Theoriegeschichte weitgehend unbeachtet gelassen; auch für diese Denkstil-Bandbreite steht der Platzhalter 'kulturell'. Es sind mithin sowohl die gesellschaftlich-institutionellen Einbindungsformen als auch die möglichen kulturellen Ressourcen von Theorie, denen die einzelnen Beiträge des Bandes paradigmatisch (u.a. Dilthey, Valéry, Bachtin, Adorno, Luhmann, Feyerabend) nachgehen.

This collection of essays delineates the history of the rather disparate intellectual tradition usually labeled as "Platonic" or "Neoplatonic". In chronological order, the book covers the most eminent philosophic schools of thought within that tradition. The most important terms of the Platonic tradition are studied together with a discussion of their semantic implications, the philosophical and theological claims associated with the terms, the sources that furnish the terms, and the intellectual traditions aligned with or opposed to them. The contributors thereby provide a vivid intellectual map of the Middle Ages and the Early Modern period.

Contributions are written in English or German.

Das Buch besteht aus drei Teilen. Der erste Teil befasst sich mit der allgemeinen Struktur empirischer Theorie. Der zweite Teil beschäftigt sich mit den Problemen der Anwendung von Theorien und im dritten Teil werden Beispiele vorgestellt.

“A wise, inspiring, and beautiful book offering potent medicine for our times.” —Miranda Macpherson, author of The Way of Grace: The Transforming Power of Ego Relaxation 

“Karma” is in our vocabulary, but do we really know what it means?

The word is everywhere—not just in alternative spirituality, and among Hindus and Buddhists, but in news reports, ads, sitcoms, sports columns, and the everyday conversations of people who wouldn’t know the Upanishads from Us Magazine. Stephen Colbert invokes the term on TV and Taylor Swift summons it in song.

This book chronicles the origin and evolution of karmic theory and describes how the concept came to the West. It explains exactly what karma means—and, crucially, what it doesn’t mean—then shows how to apply karmically sound ethical principles to relationships, life decisions, health, death, and all aspects of self-development. “We’re always planting karmic seeds,” writes Philip Goldberg. Our task is to “choose the right seeds and plant them skillfully, in the right way, at the right time, under the right conditions.”

Karma is a profoundly useful idea, and Karmic Relief is a profoundly useful book. It offers a blueprint for building a fulfilling life and a way to reconcile some of life’s most vexing conundrums.

Anthropocentrism, white supremacy, and cishetsexism remain with us. The intransigence of such oppressions, this book proposes, is stayed by the unrecognized force that sovereignty maintains across the domains of "Western" philosophy. To corroborate this original thesis, the book uncovers how the rationales of sovereignty secure dominant "Western" theories about the nature of reality, the promise of reason, and the status of humans. Such approaches rely on properties of sovereignty that essentialize difference, naturalize hierarchy, and valorize autonomy.

To redress these models and the supremacies they promote, Gilah Kletenik turns to Spinoza. Through a fresh reading of his Ethics, Kletenik develops an egalitarian alternative that starts with denaturalizing sovereignty. It is not a coincidence that Spinoza critiques the hegemonic rationales of "Western" philosophy nor that his doing so has eluded analysis. This is because his insurrection against "Western" sovereignties is sparked by the scintillas of immanence that he inherits from medieval Jewish and Islamic naturalism, the very philosophies that Christian, "Western," thought has repressed. This book recovers these marginalized voices, exposing centuries of interpretations that assimilate Spinoza's program to the sovereignties he disrupts. Kletenik thinks with Spinoza to unmask the supremacies of colonialism, neoliberalism, and cishetsexism alongside the sovereignties anchoring contemporary theory. In critiquing "Western" philosophy, Kletenik limns a more ethical alternative, oriented by immanence and disparity.

Anthropocentrism, white supremacy, and cishetsexism remain with us. The intransigence of such oppressions, this book proposes, is stayed by the unrecognized force that sovereignty maintains across the domains of "Western" philosophy. To corroborate this original thesis, the book uncovers how the rationales of sovereignty secure dominant "Western" theories about the nature of reality, the promise of reason, and the status of humans. Such approaches rely on properties of sovereignty that essentialize difference, naturalize hierarchy, and valorize autonomy.

To redress these models and the supremacies they promote, Gilah Kletenik turns to Spinoza. Through a fresh reading of his Ethics, Kletenik develops an egalitarian alternative that starts with denaturalizing sovereignty. It is not a coincidence that Spinoza critiques the hegemonic rationales of "Western" philosophy nor that his doing so has eluded analysis. This is because his insurrection against "Western" sovereignties is sparked by the scintillas of immanence that he inherits from medieval Jewish and Islamic naturalism, the very philosophies that Christian, "Western," thought has repressed. This book recovers these marginalized voices, exposing centuries of interpretations that assimilate Spinoza's program to the sovereignties he disrupts. Kletenik thinks with Spinoza to unmask the supremacies of colonialism, neoliberalism, and cishetsexism alongside the sovereignties anchoring contemporary theory. In critiquing "Western" philosophy, Kletenik limns a more ethical alternative, oriented by immanence and disparity.

Lars Cornelissen argues that the category of race constitutes an organizing principle of neoliberal ideology. Using the methods of intellectual history and drawing on insights from critical race studies, Cornelissen explores the various racial constructs that structure neoliberal ideology, some of which are explicit, while others are more coded. Beginning in the interwar period and running through to recent developments, Neoliberalism and Race shows that racial themes have always pervaded neoliberal thinking. The book's key argument is that neoliberal thought is constitutively racialized—its racial motifs cannot be extracted from neoliberalism without rendering it theoretically and politically incoherent. The book aptly explores a wide variety of racial constructs through the structure of neoliberal ideology, deconstructing the conceptualizations works of landmark thinkers such as Ludwig von Mises, Friedrich Hayek, Peter Bauer, Thomas Sowell, Charles Murray, and others from the early twentieth century to the present. In this original—perhaps controversial—critique, Cornelissen asserts that neoliberal thinkers were not just the passive recipients of racial discourse, but also directly impacted it.

In recent years, there has been an explosion of interest in both Marxism and German Idealism across the humanities, but the discourse around the two traditions has grown stagnant and is still defined by the same century-old debates—materialism versus idealism, history versus logic, revolution versus reform. With this exciting new work, Jensen Suther endeavors to transform this discourse by presenting an unprecedented systematic vision of the possibility of a Hegelian Marxism, grounded in Aristotle's logic of living form. Through engagement with three titans of literary modernism—Franz Kafka, Thomas Mann, and Samuel Beckett—Suther pursues not only an account of Hegel's materialism but also a new critique of capitalist modernity. Breaking with the received view of Marx's relation to German Idealism, the book argues that the materialist critique of capitalist production is inseparable from Hegel's idea that the demand for freedom is a demand for mutual recognition. The implication for Marxist criticism is that literary works cannot be understood apart from the political struggle for both recognition and new forms of social production. Anyone invested in socialist politics, the future of literary theory, the history of philosophy, and the study of modernism will want to contend with the way Suther rethinks Marxist theory and literary criticism from the ground up, starting with their foundations in Hegelian thought.

Lars Cornelissen argues that the category of race constitutes an organizing principle of neoliberal ideology. Using the methods of intellectual history and drawing on insights from critical race studies, Cornelissen explores the various racial constructs that structure neoliberal ideology, some of which are explicit, while others are more coded. Beginning in the interwar period and running through to recent developments, Neoliberalism and Race shows that racial themes have always pervaded neoliberal thinking. The book's key argument is that neoliberal thought is constitutively racialized—its racial motifs cannot be extracted from neoliberalism without rendering it theoretically and politically incoherent. The book aptly explores a wide variety of racial constructs through the structure of neoliberal ideology, deconstructing the conceptualizations works of landmark thinkers such as Ludwig von Mises, Friedrich Hayek, Peter Bauer, Thomas Sowell, Charles Murray, and others from the early twentieth century to the present. In this original—perhaps controversial—critique, Cornelissen asserts that neoliberal thinkers were not just the passive recipients of racial discourse, but also directly impacted it.

In recent years, there has been an explosion of interest in both Marxism and German Idealism across the humanities, but the discourse around the two traditions has grown stagnant and is still defined by the same century-old debates—materialism versus idealism, history versus logic, revolution versus reform. With this exciting new work, Jensen Suther endeavors to transform this discourse by presenting an unprecedented systematic vision of the possibility of a Hegelian Marxism, grounded in Aristotle's logic of living form. Through engagement with three titans of literary modernism—Franz Kafka, Thomas Mann, and Samuel Beckett—Suther pursues not only an account of Hegel's materialism but also a new critique of capitalist modernity. Breaking with the received view of Marx's relation to German Idealism, the book argues that the materialist critique of capitalist production is inseparable from Hegel's idea that the demand for freedom is a demand for mutual recognition. The implication for Marxist criticism is that literary works cannot be understood apart from the political struggle for both recognition and new forms of social production. Anyone invested in socialist politics, the future of literary theory, the history of philosophy, and the study of modernism will want to contend with the way Suther rethinks Marxist theory and literary criticism from the ground up, starting with their foundations in Hegelian thought.

During his early years in Basel, as professor of classical philology, Nietzsche develops an original understanding of ancient Greek poetry, philosophy, and culture, alongside a biting critique of contemporary German society and a call for its reform. These years see him publish his first book, The Birth of Tragedy, where tragic drama is understood as the harmonizing of Apollonian and Dionysian drives. In it, Nietzsche traces the rise of tragedy as an art form, diagnoses its demise at the hands of Socratic rationalism, and champions its revival in Wagnerian music drama, as part of a larger project of German national renewal. The unpublished texts gathered here allow us to see tThe Birth of Tragedy within the larger context of Nietzsche's concerns at this time and chart the compositional and interpretive development of that first book while revealing some roads not taken. Included also are three book-length projects: On the Future of Our Educational Institutions, a literary presentation of a program for sweeping educational reform in the name of producing the genius; Five Prefaces to Five Unwritten Books, a set of short philosophical, cultural, and historical interventions; and Philosophy in the Tragic Age of the Greeks, an investigation of early Greek philosophy in its cultural context. The celebrated essay "On Truth and Lies in an Extra-Moral Sense," and two short pro-Wagner pieces, "Exhortation to the Germans" and "A New Year's Word for the Editor of the Weekly Im neuen Reich," round out this essential collection of early writings. Extensive translators' annotations supply critical background information and context for Nietzsche's comments on ancient Greek and contemporary German culture.

During his early years in Basel, as professor of classical philology, Nietzsche develops an original understanding of ancient Greek poetry, philosophy, and culture, alongside a biting critique of contemporary German society and a call for its reform. These years see him publish his first book, The Birth of Tragedy, where tragic drama is understood as the harmonizing of Apollonian and Dionysian drives. In it, Nietzsche traces the rise of tragedy as an art form, diagnoses its demise at the hands of Socratic rationalism, and champions its revival in Wagnerian music drama, as part of a larger project of German national renewal. The unpublished texts gathered here allow us to see tThe Birth of Tragedy within the larger context of Nietzsche's concerns at this time and chart the compositional and interpretive development of that first book while revealing some roads not taken. Included also are three book-length projects: On the Future of Our Educational Institutions, a literary presentation of a program for sweeping educational reform in the name of producing the genius; Five Prefaces to Five Unwritten Books, a set of short philosophical, cultural, and historical interventions; and Philosophy in the Tragic Age of the Greeks, an investigation of early Greek philosophy in its cultural context. The celebrated essay "On Truth and Lies in an Extra-Moral Sense," and two short pro-Wagner pieces, "Exhortation to the Germans" and "A New Year's Word for the Editor of the Weekly Im neuen Reich," round out this essential collection of early writings. Extensive translators' annotations supply critical background information and context for Nietzsche's comments on ancient Greek and contemporary German culture.

“You will never look at our planet in the same way.”

The Wise Man and the Story of Plenty depicts humanity’s unstoppable journey in a world of abundance, posing the critical question: Has humanity been wise in treating the planet in ways that now jeopardize its future?

As global crises multiply, solutions often fail to address the interconnected roots of these challenges, focusing instead on isolated problems with limited impact. This eye-opening resource highlights the deeper crisis of overexploitation by a species that perceives itself as separate from nature. Understanding the present crisis requires a reflection on humanity’s past and an exploration of the consequences of current trajectories.

From the dark caves of the Stone Age to today’s industrialized world, the story unpacks how a stable, plentiful environment enabled humanity to rise to dominance. Yet, this dominance, driven by a profit-centric system powered by fossil fuels, now threatens the planet—and humanity’s survival.

It’s therefore not about saving the planet, but about saving humanity.

In this historic moment of magnitude, what’s needed is a profound shift in mindset and a new sense of consciousness to reconnect with nature and rethink humanity’s role in a world that moves beyond overexploitation. Rather than polarizing, shaming, or blaming, this story offers instead a call for unity and optimism.

The most empowering aspect is that the ending to the Story of Plenty remains unwritten, and it’s down to humanity to decide how it will continue . . .

The volume offers a different image of classical German philosophy with special reference to the topic of forms of knowledge. Concepts like “cognition,” “knowing,” and “belief” find their explication within different speculative frameworks and are investigated in more and less well-known authors, including but not limited to Fichte, Schelling, Hegel, Fries, Eschenmeyer, and W. Humboldt.

How can brain-computer interfaces enhance our understanding of human agency and mentality? By exploring how these interfaces enable people to perform intentional actions seemingly merely with their thoughts, Drosselmeier delves into three core metaphysical issues in the philosophy of mind: agency, mental causation, and the mind-brain relationship.

He argues that brain-computer interfaces provide a unique perspective on these issues, demonstrating both the irreducible higher-level nature of human thought and action, and their continuity with lower-level scientific phenomena. This dual perspective helps bridge the apparent gap between our commonsense psychological understanding of mind and action and a scientific worldview.

The relevance of this work extends beyond theoretical philosophy, providing practical implications for the development and ethical considerations of emerging neurotechnologies. This publication is essential for scholars and researchers in philosophy, cognitive science, and neuroscience, offering a comprehensive framework that integrates philosophical inquiry with cutting-edge scientific advancements.

Nemeth provides a comprehensive overview of the tumultuous times in nineteenth-century Italian philosophy and presents the main proponents of neo-Kantianism in dedicated chapters.

Kant’s thought initially entered Italy via French sources but met resistance from the dominant philosophy of sensationalism. Those who faulted that latter philosophy turned to Kant, albeit only in piecemeal fashion, incorporating even elements from British philosophy. With the success of Italian unification came a small but vigorous Hegelian wave, one advocating an interpretation oriented toward recent political accomplishments, another followed strictly orthodox lines, and still another a pantheistic interpretation. In the wake of this Hegelian movement, several young philosophers initiated an Italian neo-Kantianism that centered on a realist reading of Kant’s epistemology with hardly a nod to either transcendental idealism or the transcendental method. The Italian movement grew ever closer to positivism, particularly as the latter independently found support. But the final blow to the movement came from a revivified neo-Hegelianism. Although short lived, Italian neo-Kantianism confronted problems associated both with Kantian idealism and the role of philosophy.

Hermeneutic philosophies of social science offer an explicit concern with the subject of the human. This volume outlines the key elements of a hermeneutic philosophy of social science. Contributions by key authors focus on politics, economics, applied ethics, political philosophy, aesthetics, education as well as the history of philosophy. Themes in the history of philosophy are drawn from Plato to Descartes to Husserl.

Explores the possibilities and ethical dilemmas of radical life extension through biotechnology, examining the impact of potentially treating aging and living indefinitely on humanity, society, and individual identity

What if you could live not just longer, but healthier—and possibly forever? In his groundbreaking exploration of biotechnology, ethics, and the philosophy of very long lives, Thomas Ramge takes readers on a thought-provoking journey through the possibilities and consequences of radical life extension. Drawing on cutting-edge research in molecular biology, genetics, and AI-driven medicine, the book examines how humanity is on the brink of a revolution—one where aging may soon become a treatable condition. Through engaging thought experiments, such as choosing between three pills that extend life to 100, 200, or eternity, the book challenges our assumptions about mortality, identity, and purpose. Would centuries of life bring wisdom or existential despair? Could societies sustain themselves in a world where death is optional? And who would have access to these medical breakthroughs—everyone, or only the wealthy elite? Combining scientific rigor with philosophical depth, this book is a must-read for those fascinated by the intersection of technology, ethics, and the human condition. If the future of life itself is at stake, what will we choose?