Based on a lecture given before the Vienna Law Society in 1889, this title had an extraordinary influence in the field of philosophy. It provided the basis for the theory of value as this was developed by Meinong, Husserl and Scheler. In addition, the doctrine of intentionality that is presented here is central to contemporary philosophy of mind.
Fred Feldman's fascinating new book sets out to defend hedonism as a theory about the Good Life. He tries to show that, when carefully and charitably interpreted, certain forms of hedonism yield plausible evaluations of human lives. Feldman begins by explaining what we mean when we ask what the Good Life is. He argues that this should not be taken to be a question about the morally good life or about the beneficial life. Rather, the question concerns the general features of the life that is good in itself for the one who lives it. Hedonism says (roughly) that the Good Life is the pleasant life. After showing that the usual formulations of hedonism are often confused or incoherent, Feldman presents a simple, clear, coherent form of sensory hedonism that provides a starting point for discussion. He then considers a webalogue of classic objections to hedonism, coming from sources as diverse as Plato, Aristotle, Brentano, Ross, Moore, Rawls, Kagan, Nozick, Brandt, and others. One of Feldman's central themes is that there is an important distinction between the forms of hedonism that emphasize sensory pleasure and those that emphasize attitudinal pleasure. Feldman formulates several kinds of hedonism based on the idea that attitudinal pleasure is the Good. He claims that attitudinal forms of hedonism - which have often been ignored in the literature — are worthy of more careful attention. Another main theme of the book is the plasticity of hedonism. Hedonism comes in many forms. Attitudinal hedonism is especially receptive to variations and modifications. Feldman illustrates this plasticity by formulating several variants of attitudinal hedonism and showing how they evade some of the objections. He also shows how it is possible to develop forms of hedonism that are equivalent to the allegedly anti-hedonistic theory of G. E. Moore, and the Aristotelian theory according to which the Good Life is the life of virtue, or flourishing. He also formulates hedonisms relevantly like the ones defended by Aristippus and Mill. Feldman argues that a carefully developed form of attitudinal hedonism is not refuted by objections concerning 'the shape of a life'. He also defends the claim that all of the alleged forms of hedonism discussed in the book genuinely deserve to be called 'hedonism'. Finally, after dealing with the last of the objections, he gives a sketch of his hedonistic vision of the Good Life.
Before now, there has been no comprehensive analysis of the multiple relations between A. Comte’s and J.S. Mill’s positive philosophy and Franz Brentano’s work. The present volume aims to fill this gap and to identify Brentano’s position in the context of the positive philosophy of the 19th century by analyzing the following themes: the concept of positive knowledge; philosophy and empirical, genetic and descriptive psychology as sciences in Brentano, Comte and Mill; the strategies for the rebirth of philosophy in these three authors; the theory of the ascending stages of thought, of their decline, of the intentionality in Comte and Brentano; the reception of Comte’s positivism in Whewell and Mill; induction and phenomenalism in Brentano, Mill and Bain; the problem of the "I" in Hume and Brentano; mathematics as a foundational science in Brentano, Kant and Mill; Brentano’s critique of Mach’s positivism; the concept of positive science in Brentano’s metaphysics and in Husserl’s early phenomenology; the reception of Brentano’s psychology in Twardowski; The Brentano Institute at Oxford. The volume also contains the translation of the most significant writings of Brentano regarding philosophy as science. I. Tănăsescu, Romanian Academy; A. Bejinariu, Romanian Society of Phenomenology; S. Krantz Gabriel, Saint Anselm College; C. Stoenescu, University of Bucharest.
From the end of the Baroque age and the death of Bach in 1750 to the rise of Hitler in 1933, Germany was transformed from a poor relation among western nations into a dominant intellectual and cultural force more influential than France, Britain, Italy, Holland, and the United States. In the early decades of the 20th century, German artists, writers, philosophers, scientists, and engineers were leading their freshly-unified country to new and undreamed of heights, and by 1933, they had won more Nobel prizes than anyone else and more than the British and Americans combined. But this genius was cut down in its prime with the rise and subsequent fall of Adolf Hitler and his fascist Third Reich-a legacy of evil that has overshadowed the nation's contributions ever since. Yet how did the Germans achieve their pre-eminence beginning in the mid-18th century? In this fascinating cultural history, Peter Watson goes back through time to explore the origins of the German genius, how it flourished and shaped our lives, and, most importantly, to reveal how it continues to shape our world. As he convincingly demonstarates, while we may hold other European cultures in higher esteem, it was German thinking-from Bach to Nietzsche to Freud-that actually shaped modern America and Britain in ways that resonate today.
This remarkably comprehensive Handbook provides a multifaceted yet carefully crafted investigation into the work of Immanuel Kant, one of the greatest philosophers the world has ever seen. With original contributions from leading international scholars in the field, this authoritative volume first sets Kant’s work in its biographical and historical context. It then proceeds to explain and evaluate his revolutionary work in metaphysics and epistemology, logic, ethics, aesthetics, philosophy of science, philosophy of religion, political philosophy, philosophy of history, philosophy of education, and anthropology. Key Features: • Draws attention to the foundations of Kant’s varied philosophical insights — transcendental idealism, logic, and the bridge between theoretical and practical reason • Considers hitherto neglected topics such as sexuality and the philosophy of education • Explores the immense impact of his ground-breaking work on subsequent intellectual movements Serving as a touchstone for meaningful discussion about Kant’s philosophical and historical importance, this definitive Handbook is essential reading for Kant scholars who want to keep abreast of the field and for advanced students wishing to explore the frontiers of the subject.
This volume presents new research on the epistemology of seemings. It features original essays by leading epistemologists on the nature and epistemic import of seemings and intuitions. Seemings and intuitions are often appealed to in philosophical theorizing. In fact, epistemological theories such as phenomenal conservatism and dogmatism give pride of place to seemings. Such views insist that seemings are of central importance to theories of epistemic justification. However, there are many questions about seemings that have yet to be answered satisfactorily. What kinds of seemings are there? How do seemings justify? Are seemings connected to truth? Do they play a significant role in inquiry? The chapters in this volume offer a range of useful arguments and fresh ideas about seemings, the nature of justification and evidential support, intuitions, inquiry, and the nature of inference. Seemings: New Arguments, New Angles will be of interest to researchers and advanced students working in epistemology and philosophy of mind.
Colin Marshall offers a ground-up defense of objective morality, drawing inspiration from a wide range of philosophers, including John Locke, Arthur Schopenhauer, Iris Murdoch, Nel Noddings, and David Lewis. Marshall's core claim is compassion is our capacity to perceive other creatures' pains, pleasures, and desires. Non-compassionate people are therefore perceptually lacking, regardless of how much factual knowledge they might have. Marshall argues that people who do have this form of compassion thereby fit a familiar paradigm of moral goodness. His argument involves the identification of an epistemic good which Marshall dubs "being in touch". To be in touch with some property of a thing requires experiencing it in a way that reveals that property - that is, experiencing it as it is in itself. Only compassion, Marshall argues, lets us be in touch with others' motivational mental properties. This conclusion about compassion has two important metaethical consequences. First, it generates an answer to the question "Why be moral?", which has been a central philosophical concern since Plato. Second, it provides the keystone for a novel form of moral realism. This form of moral realism has a distinctive set of virtues: it is anti-relativist, naturalist, and able to identify a necessary connection between moral representation and motivation. The view also implies that there is an epistemic asymmetry between virtuous and vicious agents, according to which only morally good people can fully face reality.
Franz Brentano is one of the founding fathers of twentieth century philosophy, celebrated for introducing the concept of intentionality to philosophy as well as making significant contributions to ethics and logic. His work exerted great influence on major philosophers such as Edmund Husserl, but also philosophers travelling in the opposite direction, such Gottlob Frege. He counted Sigmund Freud amongst his students and Freud expressed great admiration for his teacher in several letters. Psychology from an Empirical Standpoint is Brentano’s most important and brilliant work. It helped to establish psychology as a scientific discipline, but did so in a highly original and distinctive manner by arguing for a form of introspectionism. Brentano argued that consciousness is always unified and that the hallmark of the mind is that one’s thoughts are always directed towards something – his famous theory of ‘intentionality’ – arguments that have deep implications not just for philosophy but psychology, cognitive science and consciousness studies. With a new foreword by Tim Crane.
