One enduring legacy of the twentieth century will be the slow, certain transformation of the world from insular civilizations to interactive societies enmeshed in global systems of electronic communication, economics, and politics. Financial news from Thailand or Brazil is often more important globally than political events in the old centers of power. Some bemoan the uncertainty and flux of all this. However, the mutual definition of the world’s societies presents an extraordinary opportunity to humanize a situation that all too quickly (...) could degenerate into a Weberian ‘iron cage’ of truly global proportions. What contribution can the world’s great philosophical traditions make toward humanity’s common task of civilizing the rise of globalization? Here the ancient concept of paideia walks upon the stage of the twenty-first century. (shrink)

One enduring legacy of the twentieth century will be the slow, certain transformation of the world from insular civilizations to interactive societies enmeshed in global systems of electronic communication, economics, and politics. Financial news from Thailand or Brazil is often more important globally than political events in the old centers of power. Some bemoan the uncertainty and flux of all this. However, the mutual definition of the world’s societies presents an extraordinary opportunity to humanize a situation that all too quickly (...) could degenerate into a Weberian ‘iron cage’ of truly global proportions. What contribution can the world’s great philosophical traditions make toward humanity’s common task of civilizing the rise of globalization? Here the ancient concept of paideia walks upon the stage of the twenty-first century. (shrink)

One enduring legacy of the twentieth century will be the slow, certain transformation of the world from insular civilizations to interactive societies enmeshed in global systems of electronic communication, economics, and politics. Financial news from Thailand or Brazil is often more important globally than political events in the old centers of power. Some bemoan the uncertainty and flux of all this. However, the mutual definition of the world’s societies presents an extraordinary opportunity to humanize a situation that all too quickly (...) could degenerate into a Weberian ‘iron cage’ of truly global proportions. What contribution can the world’s great philosophical traditions make toward humanity’s common task of civilizing the rise of globalization? Here the ancient concept of paideia walks upon the stage of the twenty-first century. (shrink)

In this lively look at current debates in American philosophy, leading philosophers talk candidly about the changing character of their discipline. In the spirit of Emerson's The American Scholar , this book explores the identity of the American philosopher. Through informal conversations, the participants discuss the rise of post-analytic philosophy in America and its relations to European thought and to the American pragmatist tradition. They comment on their own intellectual development as well as each others' work, (...) charting the course of American philosophy over the past few decades. Giovanna Borradori, in her substantial introduction, explains the history of the analytic movement in America and the home-grown reaction against it. In the late nineteenth and early twentieth centuries, American philosophy was a socially engaged interdisciplinary enterprise. In transcendentalism and pragmatism, then the dominant currents in American thought, philosophy was connected to history, psychology, and public issues. But in the 1930s, the imported European movement of logical positivism redefined philosophical discourse in terms of mathematical logic and theory of language. Under the influence of this analytic view, American philosophy became a professionalized discipline, divorced from public debate and intellectual history and antagonistic to the other, more humanistic tradition of continental thought. The American Philosopher explores the opposition between analytic and continental thought and shows how recent American work has begun to bridge the gap between the two traditions. Through a reexamination of pragmatism, and through an attempt to understand philosophy in a more hermeneutical way, the participants narrow the distance between America's distinctly scientific philosophy and Europe's more literary approach. Moving beyond classical analytic philosophy, the participants confront each other on a number of topics. The logico-linguistic orientations of Quine and Davidson come up against the more discursive, interdisciplinary agendas of Rorty, Putnam, and Cavell. Nozick's theory of pluralist anarchism goes face-to-face with the aesthetic neo-foundationalism of Danto. And Kuhn's hypothesis of paradigm shifts is measured against MacIntyre's ethics of "virtues." Borradori's conversations offer an unconventional portrait of the way philosophers think about their work scholars and students will not be its only beneficiaries, so will everyone who wonders about the current state of American philosophy. (shrink)

What could be more certain than the fact that 2 plus 2 equals 4? Since the time of the ancient Greeks mathematicians have believed there is little---if anything---as unequivocal as a proved theorem. In fact, mathematical statements that can be proved true have often been regarded as a more solid foundation for a system of thought than any maxim about morals or even physical objects. The 17th-century German mathematician and philosopher Gottfried Wilhelm Leibniz even envisioned a ``calculus'' of reasoning such (...) that all disputes could one day be settled with the words ``Gentlemen, let us compute!'' By the beginning of this century symbolic logic had progressed to such an extent that the German mathematician David Hilbert declared that all mathematical questions are in principle decidable, and he confidently set out to codify once and for all the methods of mathematical reasoning. (shrink)

Many of the philosophical questions raised by Latin American thinkers are problems that have concerned philosophers at different times and in different places throughout the Western tradition. But in fact the issues are not altogether the same-- for they have been adapted to capture problems presented by new circumstances, and Latin Americans have sought resolutions in ways that are indeed novel. This book explains how well-established philosophical traditions gave rise in the "New World" to a distinctive manner of thinking. (...) There was no clean sweep of the past and an attempt to start over: rather, Latin American thinkers mostly welcomed European ideas at whatever pace such traditions happened to arrive. It is then no surprise that, for instance, Scholasticism became the accepted view under Spanish rule, and began to lose its grip only when the rulers did.But what does seem surprising is the radical way in which those traditions were transformed to account for problems that, though familiar, were now seen intake light of new circumstances. A distinctive Latin American way of thinking about such problems emerged from the project of "recycling" European philosophical traditions, some of which were already obsolete in Europe at the time their transplant took place. Thus theories commonly taken to be incompatible within Western traditions in philosophy were absorbed by Latin American thought-- and, in their newly acquired forms, such theories are even now at the basis of proposed solutions to many practical and philosophical problems.The book explores that recycling process. Above all, it aims to determine whether the various cultures that met in the "New World" could now be said to have come to share a common identity. This is in fact an issue which has preoccupied Latin Americans since at least the beginning of the 19th century, when their countries won their independence. But, in connection with this, it is also important to ask how Latin Americans have thought about the relationship between philosophy and rationality, and about other issues belonging to the major areas of philosophy such as epistemology, moral philosophy, and political philosophy, as well their application to vital social issues, including education and the emancipation of women. These are all taken up by the author, who pays special attention to questions of gender discrimination, justice, human rights, reparation for historically dispossessed peoples, and the role of education-- all matters of continuing concern in Latin American thought, from its earliest stirrings to the present day. (shrink)

The article contains a comparative analysis of philosophical and religious views of the Indian thinker and public figure Swami Vivekananda and the philosophers of the American transcendentalism movement. The author focuses on understanding by the intellectuals of various aspects of the Divine. As representatives of American transcendentalism, the most prominent figures of this movement are considered, in whose works the main transcendentalism ideas are expressed – philosophers Ralph Waldo Emerson, Henry David Thoreau and William Ellery Channing. Hermeneutical and (...) historical-philosophical methods are used in the study. As a result, the obvious similarity of many positions in the teachings of thinkers is recognized, caused by common sources of their views. At the same time, significant differences in the views of Western philosophers and Indian thinker are revealed. They are represented in the ideas about the divinity of man, about nature as a metaphysical force, as well as in the question of the search for and knowledge of God. The conclusion about Vivekananda’s adequate comprehension of the works of American transcendentalists and his using of transcendentalism ideas for forming a masterful interpretation of the foundations of Indian culture for Western society is done. (shrink)

The primary purpose of this volume is to introduce these philosophers to readers who do not yet know their writings at first hand.

The term postmodern is generally used to refer to current work in philosophy, literary criticism, and feminist thought inspired by Continental thinkers such as Friedrich Nietzsche and Jacques Derrida. In this book, Nancey Murphy appropriates the term to describe emerging patterns in Anglo-American thought and to indicate their radical break from the thought patterns of Enlightened modernity.The book examines the shift from modern to postmodern in three areas: epistemology, philosophy of language, and metaphysics. Murphy contends that whole clusters of (...) terms in each of these disciplines have taken on new uses in the past fifty years and that these changes have radical consequences for all areas of academia, especially in philosophy of science, philosophy of religion, and ethics. (shrink)

Latin America - its people, its politics, its economy - has burst upon the world scene with powerful images that have captured the curiosity of many English-speaking North Americans. The strategic importance of this vast region to the stability of the Wes.

This book shows what it means to be an American philosopher by bringing key figures of contemporary American philosophy together to reflect upon the meaning and import of their life’s work.

(1974). The American Philosophical Society and the rise of astronomy in the United States in the middle of the nineteenth century. Annals of Science: Vol. 31, No. 5, pp. 407-427.

A special issue of Philosophical Studies containing selected papers from the 1999 meeting of the Pacific Division American Philosophical Association (Elizabeth S. Radcliffe, guest editor).

For Latin American philosophers, the quality of their own philosophy is a recurrent issue. Why hasn’t it produced any internationally recognized figure, tradition, or movement? Why is it mostly unknown inside and outside Latin America? Although skeptical answers to these questions are not new, they have recently shifted to some critical-thinking competences and dispositions deemed necessary for successful philosophical theorizing. Latin American philosophers are said to lack, for example, originality in problem-solving, problem-making, argumentation, and to some extent, interpretation. (...) Or does the problem arise from their vices of “arrogant reasoning?” On my view, all of these answers are incomplete, and some even self-defeating. Yet they cast some light on complex, critical-thinking virtues and vices that play a significant role in philosophical thinking. (shrink)

This book presents Latin American Perspectives on women philosophers, comprising selected articles from the First International Conference of Women in Modern Philosophy that took place in Rio de Janeiro City, Brazil, Latin America, in June of 2019. The conference brought together over twenty national, transnational, and international philosophers from seven countries, whose work combines historical and analytical insight to recover the philosophical legacy of women philosophers. Historical and analytical work on women’s philosophical thought constitute efforts to re-conceptualize what counts (...) as philosophical knowledge and re-appraise the epistemic relevance of written material that women thinkers produced for most of history. This collection and the conference that gave origin to it are testimony to the enduring power of multinational and multicultural philosophical collaboration. (shrink)

A history of the British thinkers who developed the Enlightenment-era ideas and ideals that drove the American Revolution.

African-American Philosophers brings into conversation seventeen of the foremost thinkers of color to discuss issues such as Black existentialism, racism, Black women philosophers within the academy, affirmative action and the conceptual parameters of African-American philosophy.

_A Companion to the Philosophers_ surveys the major philosophical thinkers in Western and non-Western traditions. Multicultural in its approach, it provides authoritative coverage of the major Chinese, Indian, Japanese, African, Jewish, and Islamic philosophers, as well as European and American thinkers.

This comprehensive collection, bringing together significant essays by leading philosophers of the twentieth century, represents one prominent school of American thought philosophic naturalism. Naturalism holds that nature is objective and can be studied to gain knowledge that is not determined by methodology, perspective, belief, or theory. For the naturalist, "nature" is an all-encompassing concept; nothing is other than natural and any notion of a supernatural realm is rejected. Naturalism, however, cannot be equated with materialistic reductionism or strict determinism. Certain (...) nonmaterial aspects of human existence thoughts, feelings, meanings, values, beliefs, ideals, and free will are included within the scope of the naturalist's approach. (shrink)

This paper discusses an exercise that Alida Liberman facilitated among participants at a Teaching and Learning workshop sponsored by the American Association of Philosophy Teachers (AAPT) aimed at helping instructors become more learner-centered in their pedagogy. The exercise was designed to place participants in the role of inadequately supported learners by asking them to fold an origami crane with varying levels of instruction and feedback. The failure of many participants to successfully fold cranes functioned as a striking analogy for (...) student failures to learn without explicit how-to instruction, goal-directed practice, and frequent, targeted feedback. In reflecting on the activity, participants developed strategies to become more learner-centered and to better support student success. This paper explains the origami exercise and the lessons it illustrates, and discusses how the lessons learned from the exercise can translate into specific tangible strategies for the classroom. (shrink)

International migration is increasing not only in absolute terms but also as a percentage of the global population. In 2019, international migrants made up 3.5 per cent of the global population, compared to 2.8 per cent in the year 2000. Over the past two decades, a philosophical literature has emerged to investigate what justice requires with respect to these vast migrant flows. My article criticizes much of this philosophical work. Building on the work of Charles Mills (2015), I argue that (...) the terms in which many Anglo-American philosophers presently debate migration justice neglect and even obscure consideration of the ways in which current migration flows may be shaped by Euro-American colonialism and neo-colonialism. Such exclusions produce systematic biases in much of our philosophical literature. To develop less biased understandings of migration justice, I propose that Anglo-American philosophers should revise our methods and our conceptual frameworks to enable exploring the possible extent and ethical implications of colonial and neo-colonial influence. This is one part of the much larger task of decolonizing our political philosophy. (shrink)

A special issue of _The Philosophical Forum_, one of the most prestigious philosophy journals, is now available to a wider readership through its publication in book form. The volume includes twelve essays in three sections-- Philosophical Traditions; the African-American Tradition; and Racism, Identity, and Social Life. Contributors are: K. Anthony Appiah, Kwasi Wiredu, Lucius Outlaw, Leonard Harris, Bernard Boxill, Frank M. Kirkland, Tommy L. Lott, Adrian M.S. Piper, Laurence Thomas, Michele M. Moody-Adams, Anita L. Allen, and Howard McGary. The (...) introduction is by John P. Pittman. (shrink)

In this volume of the Dictionary of Literary Biography, notable philosophers of the Anglo-American tradition, analytical philosophy, are represented as well as other philosophers who made significant contributions to American philosophy in the latter half of the twentieth century.

The practice and task of the philosophical interpretation of Scripture has been treated as a conversation-stopper within the academy. This collection corrects that tendency by offering substantive accounts of the role of Scripture in the philosophical thought of fifteen American philosophers.

In this volume of the Dictionary of Literary Biography, early philosophers of the classical period, the "golden age," are represented as well as a number of other figures whose contributions gave shape and direction to philosophy in America in the nineteenth and twentieth century.

At the 1969 annual meeting of the American Association for the Ad vancement ofScience, held in Boston on December 27-29, a sequence of symposia on the philosophical foundations of science was organized jointly by Section L of the Association and the Boston Colloquium for the Philosophy of Science. Section L is devoted to the history, philos ophy, logic and sociology of science, with broad connotations extended both to 'science' and to 'philosophy'. With collaboration generously extended by other and more (...) specialized Sections of the AAAS, the Section L program took an unusually rich range of topics, and indeed the audiences were large, and the discussions lively. This book, regrettably delayed in publication, contains the major papers from those symposia of 1969. In addition, it contains the distin guished George Sarton Memorial Lecture of that meeting, 'Boltzmann, Monocycles and Mechanical Explanation' by Martin J. Klein. Some additions and omissions should be noted: In Part 1, dedicated to the 450th anniversary of the birth of Leonardo da Vinci, we have been una bie to include a contrihution by Elmer Belt who was prevented by storms from participating. In Part II, on physics and the explanation of life, we were unable to persuade Isaac Asimov to overcome his modesty about the historical remarks he made under the title 'Arrhenius Revisited'. (shrink)

: This paper is a response to a series of five papers—by Michael Eldridge, Bruce Kuklick, John Lachs, Erin McKenna, and John Ryder—that examine my recently published volume, A Thoughtful Profession: The Early Years of the American Philosophical Association. It discusses those papers in two phases: What they have to say about the volume's account of the history of the philosophy profession in America, and what they have to say about the present and future of the profession based upon (...) its past. Each of the papers demonstrates a sincere interest in exploring the history or the meaning of the APA. (shrink)

As the American President Jimmy Carter put it, “Penalties for possession of a drug should not be more damaging to an individual than the use of the drug itself”. I infer that cannabis prohibition is morally unjustified.

Books Received listing for: American Catholic Philosophical Quarterly: Journal of the American Catholic Philosophical Association. Winter2013, Vol. 87 Issue 1, p219-220. 2p.

Susanne K. Langer is best known as a philosopher of culture and student of Ernst Cassirer. In this chapter, however, I argue that this standard picture ignores her contributions to the development of analytic philosophy in the 1920s and 1930s. I reconstruct the reception of Langer’s first book *The Practice of Philosophy*—arguably the first sustained defense of analytic philosophy by an American philosopher—and describe how prominent European philosophers of science such as Moritz Schlick, Rudolf Carnap, and Herbert Feigl viewed (...) her as one of the most important allies in the United States. In the second half of this chapter, I turn to Langer’s best-selling *Philosophy in a New Key* and reconstruct her attempts to broaden the scope of the, by then, rapidly growing U.S. analytic movement. I argue that her book anticipated various developments in analytic philosophy but was largely ignored by her former colleagues. I end the chapter by offering some clues as to why New Key did not incite the same laudatory responses from analytic philosophers as her earlier work. (shrink)

In this highly original work, Mathew A. Foust breaks new ground in comparative studies through his exploration of the connections between Confucianism and the American Transcendentalist and Pragmatist movements. In his examination of a broad range of philosophers, including Confucius, Mencius, Xunzi, Ralph Waldo Emerson, Henry David Thoreau, Charles Peirce, William James, and Josiah Royce, Foust traces direct lines of influence from early translations of Confucian texts and brings to light conceptual affinities that have been previously overlooked. Combining resources (...) from both traditions, Confucianism and American Philosophy offers fresh insights into contemporary problems and exemplifies the potential of cross-cultural dialogue in an increasingly pluralistic world. (shrink)

Philosophers since Aristotle have explored emotion, and the study of emotion has always been essential to the love of wisdom. In recent years Anglo-American philosophers have rediscovered and placed new emphasis on this very old discipline. The view that emotions are ripe for philosophical analysis has been supported by a considerable number of excellent publications. In this volume, Robert Solomon brings together some of the best Anglo-American philosophers now writing on the philosophy of emotion, with chapters from philosophers (...) who have distinguished themselves in the field of emotion research and have interdisciplinary interests, particularly in the social and biological sciences. The reader will find a lively variety of positions on topics such as the nature of emotion, the category of "emotion," the rationality of emotions, the relationship between an emotion and its expression, the relationship between emotion, motivation, and action, the biological nature versus social construction of emotion, the role of the body in emotion, the extent of freedom and our control of emotions, the relationship between emotion and value, and the very nature and warrant of theories of emotion. In addition, this book acknowledges that it is impossible to study the emotions today without engaging with contemporary psychology and the neurosciences, and moreover engages them with zeal. Thus the essays included here should appeal to a broad spectrum of emotion researchers in the various theoretical, experimental, and clinical branches of psychology, in addition to theorists in philosophy, philosophical psychology, moral psychology, and cognitive science, the social sciences, and literary theory. (shrink)

This chapter provides the background to the American women philosophers’ works that are introduced and collected in Knowledge, Mind and Reality: An Introduction by Early Twentieth-Century American Women Philosophers. We describe the institutional context which made these works possible and their methodological and theoretical background. We also provide biographies for their authors.

This well crafted volume provides unflinching assessments of the philosophical values that are beginning to unite - and that continue to divide - the cultures of America and Europe. Its contributors offer arguments that are once timely, provocative, and accessible. - Larry A. Hickman, The Center for Dewey Studies, Southern Illinois University Carbondale, Carbondale IL American and European Values is a far richer book than a misreading of its title might suggest: it is truly a both (American)-and (European), (...) not an either-or. The perspectives of its contributors range over time and place, from the anarchic California of Gold Rush days to modern Poland, Russia, and Turkey. Eclectic in the best sense of that word, it combines philosophy, literature, history, and even religion without ever straying far from its central theme. And, somewhat incidentally, it also demonstrates just how multifaceted and complex is the idea of pragmatism. - William McBride, Ph.D. is Arthur G. Hansen Distinguished Professor in the Department of Philosophy at Purdue University, Indiana. (shrink)

This paper offers a composite portrait of the concept of magnanimity in nineteenth-century America, focusing on Ralph Waldo Emerson, Margaret Fuller, and Henry David Thoreau. A composite portrait, as a method in the history of philosophy, is designed to bring out characteristic features of a group's philosophizing in order to illuminate characteristic features that may still resonate in today's philosophy. Compared to more standard methods in the historiography of philosophy, the construction of a composite portrait de-privileges the views of individual (...) authors. These philosophers saw the virtue of magnanimity as a remedy for a number of modern ills. American philosophers suggest that the best sort of magnanimity is acquired by adopting the correct relation to the natural world, including new forms of inquiry, or by adopting a life of voluntary poverty. Magnanimous individuals are critics of capitalism and offer themselves as exemplars of a better, experimental life. (shrink)

i am humbled by the opportunity to address you today as the President of the Society for the Advancement of American Philosophy. From my first experience at the annual meeting in Boston in 1995 to this meeting more than two decades later, SAAP has been my philosophical home. Here I have come to know many of the philosophers who have most influenced me: John Lachs, Peter Hare, John Ryder, Charlene Haddock Seigfried, Jim Campbell, Marilyn Fischer, Erin McKenna, and John (...) McDermott, whose work, in particular, helped me find my philosophical voice by inspiring both the research that led to my first book and my approach to teaching American philosophy. It was McDermott, the second president of this society, who delivered... (shrink)

This highly original work introduces the ideas and arguments of the ancient Chinese philosophies of Confucianism and Daoism to some of the most intractable social issues of modern American life, including abortion, gay marriage, and assisted suicide. Introduces the precepts of ancient Chinese philosophers to issues they could not have anticipated Relates Daoist and Confucian ideas to problems across the arc of modern human life, from birth to death Provides general readers with a fascinating introduction to Chinese philosophy, and (...) its continued relevance Offers a fresh perspective on highly controversial American debates, including abortion, stem cell research, and assisted suicide. (shrink)

A special issue of The Philosophical Forum , one of the most prestigious philosophy journals, is now available to a wider readership through its publication in book form. The volume includes twelve essays in three sections-- Philosophical Traditions; the African-American Tradition; and Racism, Identity, and Social Life. Contributors are: K. Anthony Appiah, Kwasi Wiredu, Lucius Outlaw, Leonard Harris, Bernard Boxill, Frank M. Kirkland, Tommy L. Lott, Adrian M.S. Piper, Laurence Thomas, Michele M. Moody-Adams, Anita L. Allen, and Howard McGary. (...) The introduction is by John P. Pittman. (shrink)

For an American philosopher participating in a cultural exchangeprogram with the Soviet Union in 1964–65, a year spent in thePhilosophy Faculty of Moscow State University, studying and doingresearch in the history of Russian philosophy, provided manyinteresting insights – some of them surprising – into the theoryand practice of Marxism-Leninism and the nature of philosophicaleducation in Russia in the 1960s.

This two-part paper reconstructs the analytic turn in American philosophy through a comparative longitudinal study of three major philosophy departments: Princeton, Yale, and Columbia. I trace their hiring policies, tenure decisions, curriculum designs, and the external pressures that forced them to continuously adapt their strategies; and I use those analyses to distill some of the factors that contributed to the rapid growth of analytic philosophy between 1940 and 1970. In this first part, I show that philosophers at Princeton, Yale, (...) and Columbia actively tried to promote a ‘humanistic’ conception of philosophy until the early 1950s. I argue that logical positivism and related ‘scientific’ approaches were seen as a fundamental threat to the discipline and that this opposition influenced decision making at all three institutions. While many students and recent graduates saw philosophy as a scientific discipline, senior members of the community deplored the decline of the humanities and appointed mostly humanistic philosophers. I show that this generational conflict was reinforced by demographic, political, and economic developments and argue that these discriminatory practices helped forge a coalition between logical empiricists, scientific pragmatists, and ordinary language philosophers, who all began to identify as ‘analytic’ philosophers after the war. (shrink)

This book focuses on the political thought of American statesmen. These statesmen have had consistent and comprehensive views of the good of the country and their actions have been informed by those views. The editors argue that political life in America has been punctuated by three great crises in its history-the crisis of the Founding, the crisis of the House Divided, and the crisis of the Great Depression. The Second World War was a crisis not just for America but (...) for the whole of Western Civiliation and, in the wake of that war, a new crisis arose which came to be called the "Cold War." Just when that gave the appearance of being resolved, the world reached a new juncture, a new crisis, which Samuel P. Huntington dubbed the "clash of civiliations." The statesmen having political responsibility in confronting the first three crises in America's history came as close to philosophic grasp of the problems of liberal democracy as one could demand from those embroiled in the active resolution of events. Their reflection of political philosophy in the full sense informed their actions. Since we cannot confidently explain the future, Aristotle warned us to call no man happy while he still lives. Thus the book, in its third edition, keeps to its settled pattern of dealing with settled matters. The preface to the third edition confronts the three later crises and, to the extent consistent with truth, attempts to relate them to the first three. Morton J. Frisch was professor emeritus of political science at Northern Illinois University. He was the author or editor of several books, including Selected Writings and Speeches of Alexander Hamilton; Alexander Hamilton and the Political Order; and Franklin D. Roosevelt: The Contribution of the New Deal to American Political Thought and Practice. Richard G. Stevens retired from National Defense University as professor of political science in 1994. Since then he has taught as an adjunct professor of government at American University. He is co-editor with Matthew J. Franck of Sober as a Judge: The Supreme Court and Republican Liberty, and the author of The American Constitution and Its Provenance; Reason and History in Judicial Judgment: Felix Frankfurter and Due Process; and Political Philosophy: An Introduction. (shrink)