Here a distinguished American historian challenges the belief that the eighteenth century was essentially modern in its temper. In crystalline prose Carl Becker demonstrates that the period commonly described as the Age of Reason was, in fact, very far from that; that Voltaire, Hume, Diderot, and Locke were living in a medieval world, and that these philosophers “demolished the Heavenly City of St. Augustine only to rebuild it with more up-to-date materials.” In a new foreword, Johnson Kent Wright looks at (...) the book’s continuing relevance within the context of current discussion about the Enlightenment. “Will remain a classic—a beautifully finished literary product.”—Charles A. Beard, _American Historical Review_ “_The Heavenly City of the Eighteenth-Century Philosophers _remains_ _one of the most distinctive American contributions to the historical literature on the Enlightenment.... [It] is likely to beguile and provoke readers for a long time to come.”—Johnson Kent Wright, from the foreword. (shrink)

Digital communication now pervades all spheres of life, creating new possibilities for commodification: personal data and communication are the new resources of surplus value. This in turn brings about a totally new category of threats to privacy. With recourse to the culture industry critique of early critical theory, this article seeks to challenge basic theoretical assumptions held within a liberal account of privacy. It draws the attention to the entanglement of technical and socio-economic transformations and aims at elaborating an alternative (...) framing which takes into account that privacy is not in the first place a pre-political space for individual freedom but a constituted sphere in which social power relations are reproduced in a particularly deceitful way. With recourse to positions of critical theory, this article revisits the conceptual ambiguity of liberation and oppression and looks to draft prospects for a socio-theoretical justification and critique of privacy, updated for the digital age. Following the tradition of critical theory, the argument focuses on forms of domination in and by privacy. It aims to prepare the ground for a critique of the social’s increasing commodification as well as an idea of privacy understood as reflexive participation in social practices. (shrink)

Varieties of Ethical Reflection brings together new cultural and religious perspectives—drawn from non-Western, primarily Asian, philosophical sources—to globalize the contemporary discussion of theoretical and applied ethics.

Asserting that traditional Western religious groundings for ethics neither reach a modern international audience nor solve the interpersonal and global problems ...

In this much-needed examination of Buddhist views of death and the afterlife, Carl B. Becker bridges the gap between books on death in the West and books on Buddhism in the East.

Here a distinguished American historian challenges the belief that the eighteenth century was essentially modern in its temper. In crystalline prose Carl Becker demonstrates that the period commonly described as the Age of Reason was, in fact, very far from that; that Voltaire, Hume, Diderot, and Locke were living in a medieval world, and that these philosophers “demolished the Heavenly City of St. Augustine only to rebuild it with more up-to-date materials.” In a new foreword, Johnson Kent Wright looks at (...) the book’s continuing relevance within the context of current discussion about the Enlightenment. “Will remain a classic—a beautifully finished literary product.”—Charles A. Beard, _American Historical Review_ “_The Heavenly City of the Eighteenth-Century Philosophers _remains_ _one of the most distinctive American contributions to the historical literature on the Enlightenment.... [It] is likely to beguile and provoke readers for a long time to come.”—Johnson Kent Wright, from the foreword. (shrink)

The twentieth century may be considered the ultimate expression of Western ideals and philosophy: “civilized” man’s attempt to dominate “uncivilized” peoples and nature. The twenty-first century soberingly proclaims the shortsightedness and ultimate unsustainability of this philosophy. This paper shows the limitations of the modern Western worldview, and the practical applicability of ideas to be found in Asian philosophies.

The 20th century may be considered the ultimate expression of Western ideals and philosophy: "civilized" humanity's attempt to dominate "uncivilized" peoples and nature. The 21st century soberingly proclaims the shortsightedness and ultimate unsustainability of this philosophy. This paper shows the limitations of a modern Western world-view, and the practical applicability of ideas to be found in Asian philosophies. In outline, the contrast may be portrayed by the following overgeneralizations: From a linear to a cyclical world view; from divine salvation to (...) karmic necessity; from human dominion over nature to human place within nature; from the perfectibility of humanity and the world through science; from atomistic mechanistic individualism to organic interdependence; from competition to cooperation; from glorification of wealth to respect for humanhood; from absolute cultural values to necessary common values. Each of these attitudes is examined in light of what we now know about the world in the 21st century, as Asian philosophy is found applicable to address future problems. (shrink)