This is an introductory account of social theory and the central role of enlightenment within it. Tom Osborne argues that: contemporary social theory can only fail when viewed as a "science of society", and rather than focusing upon the question of society or even "modernity" should focus on the question of human nature. The most immediate and central topic of such a social theory should be the question of enlightenment.; However, the book departs from traditional accounts locating the vocation of social theory in the system of values established in the original Enlightenment by the French philosophers and others.; Rather it makes a strong argument for the ethical status of enlightenment, going on to analyze particular "regimes of enlightenment" in modernity, namely those associated with the social ethics of science, expertise, intellect and art.
The Enlightenment was the age in which the world became modern, challenging tradition in favor of reason, freedom, and critical inquiry. While many aspects of the Enlightenment have been rigorously scrutinized—its origins and motivations, its principal characters and defining features, its legacy and modern relevance—the geographical dimensions of the era have until now largely been ignored. Placing the Enlightenment contends that the Age of Reason was not only a period of pioneering geographical investigation but also an age with spatial dimensions to its content and concerns. Investigating the role space and location played in the creation and reception of Enlightenment ideas, Charles W. J. Withers draws from the fields of art, science, history, geography, politics, and religion to explore the legacies of Enlightenment national identity, navigation, discovery, and knowledge. Ultimately, geography is revealed to be the source of much of the raw material from which philosophers fashioned theories of the human condition. Lavishly illustrated and engagingly written, Placing the Enlightenment will interest Enlightenment specialists from across the disciplines as well as any scholar curious about the role geography has played in the making of the modern world.
This engaging and lucid book explains and assesses Kant's philosophy of Enlightenment. Including helpful chapter summaries and guides to further reading, it is ideal for anyone studying Kant or the Enlightenment, as well students of politics, history and religious studies.
This concise literary history of the American Enlightenment captures the varied and conflicting voices of religious and political conviction in the decades when the new nation was formed. Robert Ferguson's trenchant interpretation yields new understanding of this pivotal period for American culture.
"This volume is both a formal study of the anecdote's properties and possibilities and an inquiry into the anecdote's intellectual function in Enlightenment culture. The author contends that anecdotes acted in Enlightenment writing as mediators between the incidents of human life and the laws of human nature, connecting the abstractions of philosophical reflection with lived experience. Successive chapters take a specific genre (the essay), a single writer (David Hume), a historical event (the Endeavour voyage), and a literary project (the Lyrical Ballads) as nets for collecting anecdotes. Each chapter is committed to the particularities of individual anecdotes and the specificities of the uses to which these anecdotes were put. However, the book also outlines a larger historical narrative in which the anecdote moves from a central place in the science of human nature to holding a particular place in poetry, even as the anecdote began to lose its currency in the emerging human sciences"--
INSTANT NEW YORK TIMES BESTSELLER A NEW YORK TIMES NOTABLE BOOK OF 2018 ONE OF THE ECONOMIST'S BOOKS OF THE YEAR "My new favorite book of all time." --Bill Gates If you think the world is coming to an end, think again: people are living longer, healthier, freer, and happier lives, and while our problems are formidable, the solutions lie in the Enlightenment ideal of using reason and science. By the author of the new book, Rationality. Is the world really falling apart? Is the ideal of progress obsolete? In this elegant assessment of the human condition in the third millennium, cognitive scientist and public intellectual Steven Pinker urges us to step back from the gory headlines and prophecies of doom, which play to our psychological biases. Instead, follow the data: In seventy-five jaw-dropping graphs, Pinker shows that life, health, prosperity, safety, peace, knowledge, and happiness are on the rise, not just in the West, but worldwide. This progress is not the result of some cosmic force. It is a gift of the Enlightenment: the conviction that reason and science can enhance human flourishing. Far from being a naïve hope, the Enlightenment, we now know, has worked. But more than ever, it needs a vigorous defense. The Enlightenment project swims against currents of human nature--tribalism, authoritarianism, demonization, magical thinking--which demagogues are all too willing to exploit. Many commentators, committed to political, religious, or romantic ideologies, fight a rearguard action against it. The result is a corrosive fatalism and a willingness to wreck the precious institutions of liberal democracy and global cooperation. With intellectual depth and literary flair, Enlightenment Now makes the case for reason, science, and humanism: the ideals we need to confront our problems and continue our progress.
Blamed for the bloody disasters of the 20th century: Auschwitz, the Gulags, globalisation, Islamic terrorism; heralded as the harbinger of reason, equality, and the end of arbitrary rule, the Enlightenment has been nothing if not divisive. To this day historians disagree over when it was, where it was, and what it was (and sometimes, still is). Kieron O'Hara deftly traverses these conflicts, presenting the history, politics, science, religion, arts, and social life of the Enlightenment not as a simple set of easily enumerated ideas, but an evolving conglomerate that spawned a very diverse set of thinkers, from the radical Rousseau to the conservative Burke.
Jaques-Louis Menetra's journal reads like a historian's dream come true. It conveys his understanding of what it meant to grow up in Paris, where he was born in 1738; to tramp around provincial shops on a journeyman's tour de France; to settle down as a Parisian master with a shop and family of his own; and to live through the great events of the Revolution as a militant in his local Section.
The idea of enlightenment entails liberty, equality, rationalism, secularism, and the connection between knowledge and human well being. In spite of the setbacks of revolutionary violence, political mass murder, and two world wars, the spread of enlightenment values has become the yardstick by which moral, political, and even scientific advances are measured. Indeed, most critiques of the enlightenment ideal point to failure in implementation rather than principle. By contrast, David Stove, in On Enlightenment, attacks the intellectual roots of enlightenment thought, to define the limitations of its successes and the areas of its likely failures. Stove is not insensitive to the many valuable aspects of enlightenment thought. He champions the use of reason and rationality, and recognizes the falsity of religious claims as well as the importance of individual liberty. What he rejects is the enlightenment's uncritical optimism regarding social progress and its willingness to embrace revolutionary change. What evidence is there that the elimination of superstition will lead to happiness? Or that it is possible to accept Darwinism without Social Darwinism? Or that the enlightenment's liberal, rationalistic outlook will ever lead to the kind of social progress envisioned by its advocates. Despite their best intentions, social reformers who attempt to improve the world as a whole inevitably make things worse. He advocates a conservative "go slow" approach to change, pointing out that today's social structures are so large and complex that any widespread social reform will have innumerable unforeseen consequences. For example, the welfare state may diminish individual initiative, the use of pesticides may increase the food supply while polluting the water supply, the popularizing of university education may lead to a decline in academic standards. Since government has a virtual monopoly on large-scale change, it follows, in Stove's view, that its powers must be limited in order to prevent large-scale damage. Instead, he argues that reforms, when they are to be made at all, must be realistic, local, necessary and never coercive. Writing in the conservative tradition of Edmund Burke with the same passion for clarity and intellectual honesty as George Orwell, David Stove was one of the most precise, articulate, and insightful philosophers of his day. "Never just an academic, Stove was also a prominent, often crotchety, public intellectual of a conservative and, all too often, reactionary bent, many of whose views were extremist on any account, and his targets were many. ... For Stove the important question about a belief is not whether it is extreme or mainstream, but whether it is true, or probable, or has sound evidentiary and/or rational credentials. In this he was surely right." -D. D. Todd, Philosophy in Review David Stove (1927-1994) taught philosophy at the University of New South Wales and the University of Sydney. He is the author of Against the Idols of the Age and Scientific Irrationalism, both available from Transaction. Andrew Irvine is professor of philosophy at the University of British Columbia, Vancouver. Roger Kimball is managing editor of the New Criterion.
