"Margaret L. King has put together a highly representative selection of readings from most of the more significant—but by no means the most obvious—texts by the authors who made up the movement we have come to call the 'Enlightenment.' They range across much of Europe and the Americas, and from the early seventeenth century until the end of the eighteenth. In the originality of the choice of texts, in its range and depth, this collection offers both wide coverage and (...) striking insights into the intellectual transformation which has done more than any other to shape the world in which we live today. It is _simply the best introduction to the subject now available_."_ —Anthony Pagden, UCLA, and author of _The Enlightenment and Why It Still Matters_ Contents:_ Chronology, Introduction _Chapter One - Casting Out Idols: 1620–1697_ _Idols, or false notions: _Francis Bacon, _The New Instrument_ _I think, therefore I am: _René Descartes, Discourse on Method _God, or Nature: _Baruch Spinoza, _Ethics_ _The system of the world: _Isaac Newton, _Mathematical Principles of Natural Philosophy_ _He searched for truth throughout his life: _Pierre Bayle, _Historical and Critical Dictionary_ _Chapter Two - _The Learned Maid: 1638–1740 _A face raised toward heaven:_ Anna Maria van Schurman, _Whether the Study of Letters Befits a Christian Woman_ _The worlds I have made:_ Margaret Cavendish, _The Blazing World_ _A finer sort of cattle:_ Bathsua Makin, _An Essay to Revive the Ancient Education of Gentlewomen_ _I warn you of the world:_ Madame de Maintenon, _Letter: On the Education of the Demoiselles of Saint-Cyr_, and _Instruction: On the World_ _The daybreak of your reason:_ Émilie Du Châtelet, _Fundamentals of Physics_ _Chapter Three - _A State of Perfect Freedom: 1689–1695 _The chief criterion of the True Church:_ John Locke, _Letter on Toleration_ _Freedom from any superior power on earth:_ John Locke, _Second Treatise on Civil Government_ _A white paper, with nothing written on it:_ John Locke, _Essay Concerning Human Understanding_ _Let your rules be as few as possible:_ John Locke, _Some Thoughts Concerning Education_ _From death, Jesus Christ restores all to life:_ John Locke, _The Reasonableness of Christianity, as Delivered in the Scriptures_ _Chapter Four - All Things Made New: 1725–1784_ _In the wilderness, they are reborn:_ Giambattista Vico, _The New Science_ _Without these Names, nothing can be known,_ Carl Linnaeus, _System of Nature_ _All the clouds at last are lifted:_ Anne Robert Jacques Turgot, _The Successive Advancement of the Human Mind_ _A genealogical or encyclopedic tree of knowledge:_ Jean le Rond d’Alembert, _Preliminary Discourse_ _Dare to know! :_ Immanuel Kant, _What Is Enlightenment?_ _Chapter Five - Mind, Soul, and God: 1740–1779_ _The narrow limits of human understanding:_ David Hume, _Anof a Book Lately Published_ _The soul is but an empty word:_ Julien Offray de La Mettrie, _Man a Machine_ _All is reduced to sensation:_ Claude Adrien Helvétius, _On the Mind_ _An endless web of fantasies and falsehoods:_ Paul-Henri Thiry, baron d’Holbach, _Common Sense_ _Let each believe that his own ring is real:_ Gotthold Ephraim Lessing, _Nathan the Wise_ _Chapter Six - Crush That Infamous Thing: 1733–1764_ _This is the country of sects:_ Voltaire, _Philosophical Letters_ _Disfigured by myth, until enlightenment comes:_ Voltaire, _The Culture and Spirit of Nations_ _The best of all possible worlds:_ Voltaire, _Candide_ _Are we not all children of the same God?:_ Voltaire, _Treatise on Tolerance_ _If a book displeases you, refute it! :_ Voltaire, _Philosophical Dictionary_ _Chapter Seven - Toward the Greater Good: 1748–1776_ _Things must be so ordered that power checks power,_ Charles de Secondat, baron de Montesquieu, _The Spirit of the Laws_ _Complete freedom of trade must be ensured:_ François Quesnay, _General Maxims for the Economic Management of an Agricultural Kingdom_ _The nation's war against the citizen: Cesare_ Beccaria, _On Crimes and Punishments_ _There is no peace in the absence of justice:_ Adam Ferguson, _An Essay on the History of Civil Society_ _Led by an invisible hand:_ Adam Smith, _An Inquiry into the Nature and Causes of the Wealth of Nations_ _Chapter Eight - Encountering Others: 1688–1785_ _Thus died this great man:_ Aphra Behn, _Oroonoko: or The Royal Slave_ _Not one sins the less for not being Christian: _Lady Mary Wortley Montagu, _Embassy Letters_ _Do you not restore to them their liberty?:_ Guillaume-Thomas Raynal, _Philosophical and Political History of European Colonies and Commerce in the Two Indies_ _Some things which are rather interesting:_ Captain James Cook, _Voyage towards the South Pole, and Round the World_ _The inner genius of my being:_ Johann Gottfried von Herder, _Ideas for a Philosophy of the History of Humankind_ _Chapter - Nine Citizen of Geneva: 1755–1782_ _The most cunning project ever to enter the human mind: _Jean-Jacques Rousseau, _Discourse on the Origin and Foundations of Human Inequality_ _The supreme direction of the General Will:_ Jean-Jacques Rousseau, The Social Contract _Two lovers from a small town at the foot of the Alps,_ Jean-Jacques Rousseau, _Julie, or the New Heloise_ _Build a fence around your child’s soul:_ Jean-Jacques Rousseau, _Emile, or On Education_ _This man will be myself:_ Jean-Jacques Rousseau, _Confessions_ _Chapter Ten - Vindications of Women: 1685–1792_ _No higher design than to get her a husband:_ Mary Astell, _Reflections on Marriage_ _The days of my bondage begin:_ Anna Stanisławska, _Orphan Girl_ _A dying victim dragged to the altar:_ Denis Diderot, _The Nun_ _Created to be the toy of man:_ Mary Wollstonecraft, _Vindication of the Rights of Woman_ _Man, are you capable of being just?:_ Olympe de Gouges, _Declaration of the Rights of Woman as Citizen_ _Chapter Eleven - American Reverberations: 1771–1792_ _I took upon me to assert my freedom:_ Benjamin Franklin, _Autobiography_ _Freedom has been hunted round the globe:_ Thomas Paine, _Common Sense_ _Endowed by their Creator with certain unalienable Rights:_ Thomas Jefferson and Others, _Declaration of Independence_ _A safeguard against faction and insurrection:_ James Madison, _Federalist No. 10_ _An end to government by force and fraud:_ Thomas Paine, _The Rights of Man_ _Chapter Twelve - Enlightenment's End: 1790–1794_ _A partnership of the living, the dead, and those unborn:_ Edmund Burke, _Reflections on the Revolution in France_ _The future destiny of the human species:_ Nicolas de Condorcet, _A Sketch of a Historical Portrait of the Progress of the Human Mind_ Texts and Studies, Index. 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Although there is no consensus about the exact span of time that corresponds to the American Enlightenment, it is safe to say that it occurred during the eighteenth century among thinkers in British North America and the early United States and was inspired by the ideas of the British and French Enlightenments. Based on the metaphor of bringing light to the Dark Age, the Age of the Enlightenment (Siècle des lumières in French and Aufklärung in German) shifted allegiances (...) away from absolute authority, whether religious or political, to more skeptical and optimistic attitudes about human nature, religion and politics. In the American context, thinkers such as Thomas Paine, James Madison, Thomas Jefferson, John Adams and Benjamin Franklin invented and adopted revolutionary ideas about scientific rationality, religious toleration and experimental political organization—ideas that would have far-reaching effects on the development of the fledgling nation. Some coupled science and religion in the notion of deism; others asserted the natural rights of man in the anti-authoritarian doctrine of liberalism; and still others touted the importance of cultivating virtue, enlightened leadership and community in early forms of republican thinking. At least six ideas came to punctuate American Enlightenment thinking: deism, liberalism, republicanism, conservatism, toleration and scientific progress. Many of these were shared with European Enlightenment thinkers, but in some instances took a uniquely American form. (shrink)

In recent years there has been an extended debate about Enlightenment thought. Though many scholars have concluded that there were several 'Enlightenments,' some continue to make generalizations about the Englightenment and some speak about 'the Enlightment agenda.' After discussing the cult of the deathbed scene in eighteenth-century Britain and France, the author looks at three currents of Enlightment thought implicit in the deathbed 'projects' of David Hume, Samuel Johnson, and Jean Paul Marat. Although Hume and Johnson hold (...) profoundly different views of religion, their political thinking has much in common. Their reformist thought differs radically from what might be called the transformist thought of Marat, who hoped the French would become disinterested citizens whose civil religion was patriotism. (shrink)

Bertrand Russell was a renowned thinker who has exerted great influence over the Western intellectual circles of the 20th century. In particular, his criticism and reflections on Western religious traditions have become important symbols of contemporary Enlightenment. He deepened the past scholars’ accomplishments in sociology, anthropology, and psychology into atheistic views, through which he revealed the psychological motives and social functions of the origin of religion. He analyzed the types and disadvantages of religion from the aspects of historical development, (...) social function, and religious form, deeply criticized the dogmatism of religion and the institutional cruelty of the Catholic Church, and positively affirmed the function of religion in expressing emotion in human spiritual life. Through the analysis of Russell’s enlightening thoughts, this article points out that the origin and functions of religion most likely find expression in people’s universal “desire for knowledge.”. (shrink)

Resumen: El negocio cultural proporciona a la gente productos culturales estandarizados y estilizados con fines políticos específicos, transformándose en un arma de gobierno ideológica falsa y engañosa que paraliza la conciencia pública y elimina la individualidad, así como en cómplice del gobierno centralizado. La industria cultural sofoca la creatividad cultural y la individualidad humana para apoyar la autoridad capitalista mediante la infiltración ideológica. El objetivo de este artículo es promover la cultura al tiempo que se critica la industria cultural. El (...) papel del pensamiento ilustrado era principalmente cumplir una función de crítica cultural, logrando una transformación creativa de la supervivencia humana en la crítica y fomentando así la producción de un nuevo tema. En consecuencia, a la hora de analizar la crítica del pensamiento ilustrado sobre el negocio cultural, es crucial establecer el significado esencial de la teoría crítica de Adorno sobre la industria cultural. Este artículo intenta reinterpretar la crítica de la industria cultural introduciendo ideas ilustradas. El pensamiento ilustrado es inicialmente discordante, aunque engloba métodos de comprensión totalmente distintos. Estas dos perspectivas y tensiones opuestas surgirán sin duda dialécticamente en el futuro proceso de desarrollo histórico, y la crítica de la industria cultural puede desempeñar un papel esencial en el fomento de la construcción cultural. (shrink)

In the early 1760s, the entry dedicated to the term “social” in Diderot's Encyclopédie claimed that it was “un mot nouvellement introduit dans la langue.” Strictly speaking, this description was inaccurate: “social” had already appeared (though very sporadically) in seventeenth-century French texts. But the essence of the Encyclopédie's argument was correct: “social” had been so marginal in French up until the mid-eighteenth century that its wide deployment in enlightened discourse from the 1740s onward could be treated as a new appearance. (...) The article main argument is that “social's” new appearance in the mid-1740s was of considerable intellectual importance. To support this argument, the article is divided into three parts. The first outlines the general premises of the research into the word “social” and its significance. By placing this research within the ongoing investigation of the semantic field around “société” in enlightened philosophy, the article claims that such an investigation is much more than an etymological exercise. The special epistemological status of “social” in enlightened philosophy makes an understanding of the reasons for its rapid domination of French philosophical discourse a most rewarding project from the perspective of intellectual history. The second part of the article provides empirical evidence for the argument that “social” had been all but completely absent from French intellectual discourse before the mid-eighteenth century. It is of course harder to ascertain the absence of a word before a given point in time than to confirm its presence, but many different indications substantiate the essence of the Encyclopédie's claim. These indications also allow one to follow “social's” discursive rise after about 1745 and to speculate about the identity of the author(s) responsible for it. All evidence lead to two philosophes, the article claims: Diderot and Rousseau. Finally, the third part of the article presents an argument about the reasons for “social's” rapid naturalization in French enlightened thought and discusses what the philosophes tried so intensively to do, achieve, or express with “social.” Possible answers to this question lead to a reevaluation of mid-eighteenth century enlightened thought in general and contemporary philosophes in particular. Most importantly, such answers allow us to reflect on how we write and think about the intellectual achievements of the mid-eighteenth century, and in what way we, too, still inhabit the mental universe the philosophes helped to create. ☆ I would like to thank Keith Michael Baker for his encouragement and helpful criticism of a previous draft of this article. (shrink)

SummaryThis introductory article sketches out the evolution of the concept of sociability in moral and political debates from Grotius to the German Romantics, so as to elucidate the range and scope of the contributions to this special issue. The article argues that the concept of sociability serves as a bridge between moral theory, domestic politics and international relations, just as it also connects the jurisprudential mode of enquiry to subsequent Enlightenment enquiries into political economy, aesthetics, individual and collective moral (...) psychology, forms of government and philosophical history. Particular attention is paid to sociability's relationship to moral scepticism, and to its position between morality and anthropology. The article highlights the central role of Rousseau in radically reformulating the debate and in sparking new controversies up to the nineteenth century. (shrink)

From Carl Becker’s The Heavenly City of the Eighteenth-Century Philosophers to recent work on religion in the Enlightenment, it has been argued that the Enlightenment has significant religious elem...

_The Languages of Psyche_ traces the dualism of mind and body during the "long eighteenth century," from the Restoration in England to the aftermath of the French Revolution. Ten outstanding scholars investigate the complex mind-body relationship in a variety of Enlightenment contexts—science, medicine, philosophy, literature, and everyday society. No other recent book provides such an in-depth, suggestive resource for philosophers, literary critics, intellectual and social historians, and all who are interested in Enlightenment studies.

_The Languages of Psyche_ traces the dualism of mind and body during the "long eighteenth century," from the Restoration in England to the aftermath of the French Revolution. Ten outstanding scholars investigate the complex mind-body relationship in a variety of Enlightenment contexts—science, medicine, philosophy, literature, and everyday society. No other recent book provides such an in-depth, suggestive resource for philosophers, literary critics, intellectual and social historians, and all who are interested in Enlightenment studies.

Kant believed that true enlightenment is the use of reason freely in public. This book systematicaaly traces the philosophical origins and development of the idea that the improvement of human understanding requires public activity. Michael Losonsky focuses on seventeenth-century discussions of the problem of irresolution and the closely connected theme of the role of volition in human belief formation. This involves a discussion of the work of Descartes, Hobbes, Locke, Spinoza and Leibniz. Challenging the traditional views of seventeenth-century philosophy (...) and written in a lucid, non-technical language, this book will be eagerly sought out by historians of philosophy and students of the history of ideas. (shrink)

The West has long had an ambivalent attitude toward the philosophical traditions of the East. Voltaire claimed that the East is the civilization "to which the West owes everything", yet C.S. Peirce was contemptuous of the "monstrous mysticism of the East". And despite the current trend toward globalizations, there is still a reluctance to take seriously the intellectual inheritance of South and East Asia. Oriental Enlightenment challenges this Eurocentric prejudice. J. J. Clarke examines the role played by the ideas (...) of Confucianism, Hinduism, Buddhism and Taoism in the intellectual life of the West and how these ideas, far more than exotic distractions, or even instruments of colonial domination, have been the means towards serious self-questioning and self-renewal, used to dispute and even to undermine Western orthodoxies. (shrink)

Enlightenment in Scotland and France: Studies in Political Thought provides comparative analysis of the Scottish and French Enlightenments. Studies of the two Enlightenments have previously focused on the transnational, their story one of continuity between Scottish intellectuals and French philosophes and of a mutual commitment to combat fanaticism in all its forms. This book contends that what has been missing, by and large, from the scholarly literature is the comparative analysis that underscores the contrasts as well as the (...) similarities of the Enlightenments in Scotland and France. This book shows that, although the similarities of "enlightened" political thought in the two countries are substantial, the differences are also remarkable and stand out in culminating relief in the Scottish and French reactions to the American Revolution. Mark Hulliung argues that it was 1776, not 1789, that was the moment when the spokespersons for Enlightenment in Scotland and France parted company. (shrink)

Intended for scholars in the fields of political theory, and the history of political thought, this two-volume examines David Hume's Political Thought and that of his contemporaries, including Smith, Blackstone, Burke and Robertson. This book is unified by its temporal focus on the middle and later decades of the eighteenth century and hence on what is usually taken to be the core period of the Enlightenment, a somewhat problematic term. Covering topics such as property, contract and resistance (...) theory, religious establishments, the law of nations, the balance of power, demography, and the role of unintended consequences in social life, Frederick G. Whelan convincingly conveys the diversity--and creativity--of the intellectual engagements of even a limited set of Enlightenment thinkers in contrast to dismissive attitudes, in some quarters, toward the Enlightenment and its supposed unitary project. Political Thought of Hume and his Contemporaries: Enlightenment Projects Vol. 1 contains six in-depth studies of issues in eighteenth-century political thought, with an emphasis on topics in normative theory such as property rights, the social contract, resistance to oppressive government, and religious liberty. The central figure is David Hume, with substantial attention to Edmund Burke, Adam Smith, and others in the period. The introduction situates the studies in the Enlightenment and considers interpretations of that movement. (shrink)

An important reassessment of the afterlife of the Enlightenment and its continuing relevance in twenty-first century France.

The Enlightenment critique of the esprit de système and its tendency towards eclecticism have often been interpreted as symptoms of speculative shallowness. The article analyses the origins of this prejudice, with special reference to the early French Enlightenment (1700-1750). It then attempts to counter such a preconception by providing a relevant counterexample. The case study presented is that of Pierre-Louis Moreau de Maupertuis, usually considered a typical instance of the anti-systematic proto-positivist philosophe. In discussing his philosophy, epistemological and (...) cosmological issues in particular are emphasized, showing how Maupertuis’ thoroughly empiricist theory of knowledge led him to apply mathematics to all domains of human knowledge in order to reduce their uncertainty. It is concluded that Maupertuis is the author of a rich and interesting work, which brings some novelty to the philosophical scene of his own times, if not to the whole history of modern philosophy. (shrink)

Intended for scholars in the fields of political theory, and the history of political thought, this two-volume examines David Hume's Political Thought and that of his contemporaries, including Smith, Blackstone, Burke and Robertson. This book is unified by its temporal focus on the middle and later decades of the eighteenth century and hence on what is usually taken to be the core period of the Enlightenment, a somewhat problematic term. Covering topics such as property, contract and resistance (...) theory, religious establishments, the law of nations, the balance of power, demography, and the role of unintended consequences in social life, Frederick G. Whelan convincingly conveys the diversity--and creativity--of the intellectual engagements of even a limited set of Enlightenment thinkers in contrast to dismissive attitudes, in some quarters, toward the Enlightenment and its supposed unitary project. Political Thought of Hume and his Contemporaries: Enlightenment Projects Vol. 1 contains six in-depth studies of issues in eighteenth-century political thought, with an emphasis on topics in normative theory such as property rights, the social contract, resistance to oppressive government, and religious liberty. The central figure is David Hume, with substantial attention to Edmund Burke, Adam Smith, and others in the period. The introduction situates the studies in the Enlightenment and considers interpretations of that movement. Political Thought of Hume and his Contemporaries: Enlightenment Projects Vol. 2 contains six in-depth studies of eighteenth-century political thought, including both normative issues and examples of Enlightenment social science, including international relations and law, the problem of double standards, political economy, demography, and the causes of imperial decline. The central figure is David Hume, with substantial attention to William Robertson, Adam Smith, Montesquieu, Malthus, and others. (shrink)

In this dissertation I claim that Michel Foucault is a pro-enlightenment philosopher. I argue that his critical history of thought cultivates a state of being autonomous in thought and action which is indicative of a kantian notion of maturity. In addition, I contend that, because he follows a nietzschean path to enlightenment, Foucault’s elaboration of freedom proceeds from his critique of who we are, which includes a rejection of humanism’s experiential limits. At the same time, and (...) perhaps most importantly, I also suggest that Foucault articulates a posthumanist conception of finitude and being. To begin with, I show that on humanism’s path to edghtenment, which is established by Rousseau, Kant and Hegel and currently advocated by Rawls and Taylor, a philosophy of the autonomous subject who desires self-actualisation through recogrution precedes the epistemologcal and political critiques which generate humanism’s objective, normative and subjective axes of experience. On the basis of Foucault’s archzological, genealogical and, when they operate together, critical historical critiques of these conditions of possibility for autonomy and recogrution, I maintain that humanism fails to teach us how to think or act freelythat is, as critical thought that delivers enhghtenment-and that humanism’s knowledge of the world and its justice in politics necessitate the confined exclusion of those who are different and the submission of subjectivity of those who are normal. In response to the immaturity that is at the heart of humanism, I illustrate that Foucault deploys archeology, genealogy and critical history to excavate his posthumanist, enlightenment alternatives of savoir, pouvoir and ethico-morality. After he relocates an explanation of cause and effect in the human sciences from savioir to the relations between savoir and pouvoir, I explicate how Foucault reconceives, firstly, the way pouvoir is exercised by productive mechanisms, which discipline the body and regulate the citizen, and, secondly, the nature of pouvoir, which he characterises as governmentality, or one’s action upon the actions of others. He then retlunks freedom as the vis-a-vis of pouvoir/savoir, and I demonstrate how critical history reveals that, prior to the hermeneutic relation to self wluch is at the centre of humanism’s conception of moral identity, ethical subjectivity in antiquity is formed through an ascetic, agonistic freedom that is based on a practical relation to self. Foucault uses this as a blueprint for the present, in which an ethico-political state of being autonomous in thought and action is constituted over against our limits of pouvoir/savoir. I thus claim that Foucault’s portrayal as an anti-enlightenment philosopher, who proffers nothing but anormative critique and amoral freedom, represents the perspective of those for whom to be anti-humanism is akin to being antienlightenment. These criticisms are exposed as misguided by the thesis that I verify in this dissertation, which is that critical history qua critique, thence an ontology, namely, Foucault’s critical ontology, brings about maturity and endorses an ehghtenment that is both contra- and post-humanism. (shrink)

Prof. Matsumoto Shirō and his colleague, Prof. Hakamaya Noriaki, have together produced a number of lengthy essays on a theme called hihan bukkyō (批判仏教), in English, "Critical Buddhism."1 At the core of their project is the conviction that the concepts of tathāgatagarbha and innate enlightenment (本覺思想) are alien to Buddhism, due to the fact that those concepts imply a belief in a hypostasized self--a type of atman, which Buddhism originally and distinctively sought to refute through the conceptual framework of (...) pratītya-samutpāda (dependent origination). (shrink)

Rudolf Carnap is widely regarded as one of the most important philosophers of the twentieth century. Born in Germany and later a US citizen, he was a founder of the philosophical movement known as Logical Empiricism. He was strongly influenced by a number of different philosophical traditions, and also by the German Youth Movement, the First World War, and radical socialism. This book places his central ideas in a broad cultural, political and intellectual context, showing how he synthesised many different (...) currents of thought to achieve a philosophical perspective that remains strikingly relevant in the twenty-first century. Its rich account of a philosopher's response to his times will appeal to all who are interested in the development of philosophy in the twentieth century. (shrink)

A new reading of a crucial chapter in the history of social and political thought – the transition from the late Enlightenment to early liberalism.

Hua-yen Buddhism, the pre-eminent philosophical form of Buddhism in early T'ang dynasty the China, was instrumental in laying the conceptual foundations for virtually all subsequent East Asian Buddhism. This Hua-yen legacy includes Ch' an/Zen and Pure Land, the non-philosophical forms of Buddhism that came to dominance in the centuries to follow. In this sense, Fa-tsang (643-712), the third patriarch and foremost philosopher of Hua-yen, can be considered one of the forefathers of East Asian Buddhism today. By focusing on one element (...) in Fa-tsang's thought, this essay attempts to articulate the overall character of Hua-yen thought and, in the process, to shed light on its connection to other dimensions of the Buddhist tradition. -/- In Fa-tsang's monumental Wu-chiao chang (Treatise on the Five Teachings ), the mental image of a house is taken to model the dharmakãya universe as a whole. On Fa-tsang's account, since any one part of the house - his example is a rafter - is a condition for the house as a whole, that one part through its complex relations encompasses the whole house and is therefore able to reveal it comprehensively. What he calls the "one flavor" of the dharmakãya can be fully tasted in any one part. Adopting Fa-tsang's sytematic principle and taking the concept of bodhicitta as the focal point study, this essay attempts to show the "one flavor" of Fa-tsang's Buddhist thought through the treatment he gives to the traditional idea of the "thought of enlightenment.". (shrink)

This book is a philosophical-historical examination of the influence of the knowledge of China imparted by the Jesuits on the thinking of the German Enlightenment in the 18th century.

This book presents twelve of the author’s selected essays on subjects related to contemporary Chinese thought and examines other significant works on the history of Chinese philosophy. By combing the basic political discourse on Confucianism, it highlights the significance of Confucian Socialism in the present day and explains the author’s reflections on the philosophy and modernization of Chinese thought. This book is a valuable resource for experts and scholars as well as for general readers who have an understanding (...) of contemporary Chinese philosophy, offering deep insights into current Chinese thought and Confucian modernization. (shrink)

This history of Russian thought was first published in Polish in 1973 and subsequently appeared 2005 in a revised and expanded publication. The current volume begins with Enlightenment thought and Westernization in Russia in the 17<SUP>th century and moves to the religious-philosophical renaissance of first decade of the 20<SUP>th century. This book provides readers with an exhaustive account of relationships between various Russian thinkers with an examination of how those thinkers relate to a number of figures and (...) trends in Western philosophy and in the broader history of ideas. (shrink)

Enriched by the methods and insights of social history, the history of mentalites, linguistics, anthropology, literary theory, and art history, intellectual and cultural history are experiencing a renewed vitality. The far-ranging essays in this volume, by an internationally distinguished group of scholars, represent a generous sampling of these new studies.".

To date no comprehensive treatment of Enlightenment cosmopolitanism has yet appeared. However, we are beginning to see the regular publication of more specialised studies, and Frederick Whelan’s interesting book is a noteworthy entry in this genre.

Enlightenment thought and its contemporary followers usually support two contradictory principles simultaneously. The first is universality. Truth is universal because it is truth for all. Claims to universality are made in logic and science, but also in areas that are culturally or politically controversial. Recently, universalism has become a key term to express a fundamental critique of identity politics. For much of European history, Christianity provided such a universal truth. But with the decline of its cultural hegemony and (...) the rise of particular nation-states, conflicting truth claims became weapons in violent conflicts, leading Hobbes to argue that dangerous truth claims must be neutralized by robust political power. In the eighteenth century, rationalism became more optimistic, interpreting universalism as cosmopolitanism based on universal reason and progress through history. The second principle is historicism, which is the self-reflexive look at the historical origins of universal claims and theories. Historicism emerged in the nineteenth century as a response to the application of rationalism to history. It challenged the universal claims of the French Revolution, emphasizing instead the unique value of each historical entity. This revealed a fundamental paradox: when universalism becomes self-reflexive, it recognizes that it has non-universal historical origins, thereby undermining itself. After the devastation of World War II and the Holocaust, the Universal Declaration of Human Rights (1948) represented a significant effort toward a new universalism. It sought to establish human rights as universal principles for the emerging world order. But history repeated itself: Historicism once again weakened confidence in human rights. The enemies of human rights take advantage of this weakness. We therefore have to live with the paradox that universalism is necessary because humanity shares a single world, but that historical self-reflection is also unavoidable. In other words, the Enlightenment principle of universalism must accept historicism as an integral part of itself. (shrink)

Presents an illuminating interpretation of key 18th- and 19th-century European political thinkers' accounts and assessments of the societies and political institutes of the non-Western world. This book is of interest to students and scholars of both political philosophy and thought as well as historians of this important period of history.

This article provides an historical account of Kant's political, legal, and religious thought in the context of the Prussian Enlightenment.

Lester Crocker addresses these questions in an overview of ethical thought in eighteenth-century France.

'The church in danger' : latitudinarians, Socinians, and Hobbists -- Animal spirits and living fibres -- Mortalists and materialists -- Journalism, exile, and clandestinity -- Mid-eighteenth-century materialism -- Epilogue : some consequences.