This scholarly edition is the first extensive English translation of Jacobi's major literary and philosophical classics. A key but somewhat eclipsed figure in the German Enlightenment, Jacobi had an enormous impact on philosophical thought in the later pa
In Nietzsche's Justice, Peter Sedgwick takes the theme of justice to the very heart of the great thinker's philosophy. He argues that Nietzsche's treatment of justice springs from an engagement with the themes charted in his first book, The Birth of Tragedy, which invokes the notion of an absolute justice grasped by way of artistic metaphysics. Nietzsche's encounter with Greek tragedy spurs the development of an oracular conception of justice capable of transcending rigid social convention. Sedgwick argues that although Nietzsche's later writings reject his earlier metaphysics, his mature thought is not characterized by a rejection of the possibility of the oracular articulation of justice found in the Birth. Rather, in the aftermath of his rejection of traditional accounts of the nature of will, moral responsibility, and punishment, Nietzsche seeks to rejuvenate justice in naturalistic terms. This rejuvenation is grounded in a radical reinterpretation of the nature of human freedom and in a vision of genuine philosophical thought as the legislation of values and the embracing of an ethic of mercy. The pursuit of this ethic invites a revaluation of the principles explored in Nietzsche's last writings. Smart, concise, and accessibly written, Nietzsche's Justice reveals a philosopher who is both socially embedded and oriented toward contemporary debates on the nature of the modern state.
While acknowledging the significant gains modernity and post-modernity offer Western civilization in the areas of liberty and knowledge, Schmitz sees in their arguments a superficiality that does not bite to the bone. In The Recovery of Wonder he proposes we approach the world as a gift in order to regain the sense of wonder Shakespeare so eloquently recognized.
Conard draws upon an unpublished, mid-1940s biography by research historian Jacob Swisher to trace the forces that shaped Shambaugh's early years, his administration of the State Historical Society of Iowa, his development of applied history and commonwealth history in the 1910s and 1920s, and the transformations in his thinking and career during the 1930s. Framing this intriguingly interwoven narrative are chapters that contextualize Shambaugh's professional development within the development of the historical profession as a whole in the late nineteenth and early twentieth centuries and assess his career within the post-World War II emergence of the modern public history movement.
The atheism dispute is one of the most important philosophical controversies of late eighteenth and early nineteenth century Germany. Johann Gottlieb Fichte, one of the leading philosophers of the period, was accused of atheism after publishing his essay 'On the Ground of Our Belief in a Divine World-Governance', which he had written in response to Karl Friedrich Forberg's essay 'Development of the Concept of Religion'. Fichte argued that recognition of the moral law includes affirmation of a 'moral world order', which he identified with God. Critics charged both Forberg and Fichte with atheism, thereby prompting Fichte to launch a public campaign of defense that included his threat to resign his position at the University of Jena if he were subjected to any government reprimand. Fichte was forced to make good this threat when his work was censured. The dispute eventually died down but it influenced many other thinkers for years to come. J. G. Fichte: The Atheism Dispute (1798-1800) is the first English commentary devoted solely to the atheism dispute as well as the first English translation of collected writings from the Atheism Dispute. This book brings together many major essays and documents relating to this dispute. These include the anonymous polemic 'A Father's Letter to his Student Son about Fichte's and Forberg's Atheism', Fichte's essays 'Appeal to the Public' and 'Juridical Defense', and numerous documents from the University of Jena and the ducal courts of Dresden, Weimar, and Gotha. Most of the texts are translated from German into English for the first time, and all are accompanied by full commentaries and detailed notes. Bowman and Estes bring to an English speaking audience the full details of this controversy, which ended Fichte's career in Jena and profoundly influenced his approach to communicating philosophical and religious concepts.
Reinhold's 'Letters' provides a helpful introduction to Kant's philosophy and an explanation of how that philosophy can be understood as an appropriate Enlightenment solution to the 'pantheism dispute' which dominated thought in the era of German Idealism.
Current patterns of global economic activity are not only unsustainable, but unethical - this claim is central to Materialist Ethics and Life-Value. Grounding the definition of ethical value in the natural and social requirements of life-support and life-development shared by all human beings, Jeff Noonan provides a new way of understanding the universal conception of "the good life." Noonan argues that the true crisis affecting the world today is not sluggish rates of economic growth but the model of measuring economic and social health in terms of money-value. In response, he develops an alternative understanding of good societies where the breadth and depth of life-activity and enjoyment are dependent on dominant institutions. The more social institutions satisfy the necessary requirements of human life, the more they empower each person to develop and enjoy the capacities that make human life valuable and meaningful. A well-reasoned synthesis of traditional philosophical concerns and contemporary critiques of global capitalism, this book is a forward-looking treatise that defends political struggle and reconsiders what is most important for a happy life.
In Democratic Society and Human Needs Noonan examines the moral grounds for liberalism and democracy, arguing that contemporary democracy was created through needs-based struggles against classical liberal rights, which are essentially exclusionary. For him, a democratic society is one in which human beings collectively control necessary life-resources, using them to promote the essential human value of free capability realization. His critique of globalization and liberal-capitalism vindicates radical social and economic democratization and provides an essential step towards understanding the vast discrepancies between rich and poor within and between democratic countries.