In Out of Eden, Paul W. Kahn offers a philosophical meditation on the problem of evil. He uses the Genesis story of the Fall as the starting point for a profound articulation of the human condition.

In this strikingly original work, Paul W. Kahn rethinks the meaning of political theology. In a text innovative in both form and substance, he describes an American political theology as a secular inquiry into ultimate meanings sustaining our faith in the popular sovereign. Kahn works out his view through an engagement with Carl Schmitt's 1922 classic, _Political Theology: Four Chapters on the Concept of Sovereignty_. He forces an engagement with Schmitt's four chapters, offering a new version of (...) each that is responsive to the American political imaginary. The result is a contemporary political theology. As in Schmitt's work, sovereignty remains central, yet Kahn shows how popular sovereignty creates an ethos of sacrifice in the modern state. Turning to law, Kahn demonstrates how the line between exception and judicial decision is not as sharp as Schmitt led us to believe. He reminds readers that American political life begins with the revolutionary willingness to sacrifice and that both sacrifice and law continue to ground the American political imagination. Kahn offers a political theology that has at its center the practice of freedom realized in political decisions, legal judgments, and finally in philosophical inquiry itself. (shrink)

On her seventy-fifth birthday, the author’s mother confessed to an affair more than three decades past. His father’s response was unforgiving. Her need to confess met his limitless rage. She acted out of love; he sought revenge. Their battle consumed everything and everyone around them. In the middle of this struggle, she was diagnosed with cancer. Two years later, she died. Testimony is a son’s memoir of this struggle. Paul Kahn finds here a story of the twentieth century, (...) beginning with poverty in the Depression and immigration from Hitler’s Germany. He follows his father’s experience of the war and his return with PTSD. He traces his parents’ movement through the turbulent 60s. More than a study of twentieth-century culture, Testimony is a philosophical inquiry into the possibility of faith in a secular age. History, philosophy, and theology flow together as Kahn finds in his parents’ lives the resources for a series of essays on the nature of truth, memory, death, and faith. Testimony is most of all a meditation on love in a time in which the very possibility of faith is constantly put to the test. (shrink)

_An examination of how two fundamental concepts of order influence our ideas about sovereignty, citizenship, law, and history_ Western accounts of natural and political order have deployed two basic ideas: project and system. In a project, order is produced by the intentional act of a subject; in a system, order is immanent in the world. In the former, order is made; in the latter, discovered. Paul W. Kahn shows how project and system have long been at work in (...) our theological and philosophical tradition. Against this background, Kahn explains the development of the modern legal imagination in the nineteenth century as a movement from project to system. Americans began the century imagining the constitutional order as their common project: a deliberate construction of We the People. They ended the century imagining that order is continuous with the common law: an immanent development of the principles of civilization. This imaginative shift affected ideas of legal text, sovereignty, citizenship, interpretation, history, and science. (shrink)

In this wide-ranging interdisciplinary work, Paul W. Kahn argues that political order is founded not on contract but on sacrifice. Because liberalism is blind to sacrifice, it is unable to explain how the modern state has brought us to both the rule of law and the edge of nuclear annihilation. We can understand this modern condition only by recognizing that any political community, even a liberal one, is bound together by faith, love, and identity.Putting Liberalism in Its Place (...) draws on philosophy, cultural theory, American constitutional law, religious and literary studies, and political psychology to advance political theory. It makes original contributions in all these fields. Not since Charles Taylor's The Sources of the Self has there been such an ambitious and sweeping examination of the deep structure of the modern conception of the self.Kahn shows that only when we move beyond liberalism's categories of reason and interest to a Judeo-Christian concept of love can we comprehend the modern self. Love is the foundation of a world of objective meaning, one form of which is the political community. Arguing from these insights, Kahn offers a new reading of the liberalism/communitarian debate, a genealogy of American liberalism, an exploration of the romantic and the pornographic, a new theory of the will, and a refoundation of political theory on the possibility of sacrifice.Approaching politics from the perspective of sacrifice allows us to understand the character of twentieth-century politics, which combined progress in the rule of law with massive slaughter for the state. Equally important, this work speaks to the most important political conflicts in the world today. It explains why American response to September 11 has taken the form of war, and why, for the most part, Europeans have been reluctant to follow the Americans in their pursuit of a violent, sacrificial politics. Kahn shows us that the United States has maintained a vibrant politics of modernity, while Europe is moving into a postmodern form of the political that has turned away from the idea of sacrifice. Together with its companion volume, Out of Eden, Putting Liberalism in Its Place finally answers Clifford Geertz's call for a political theology of modernity. (shrink)

Abstract. To understand the problem of torture in a democratic society, we have to take up a political-theological perspective. We must ask how violence creates political meaning. Torture is no more destructive and no more illiberal than other forms of political violence. The turn away from torture was not a turn away from violence, but a change in the locus of sacrifice: from scaffold to battlefield. Torture had been a ritual of mediation between sovereign and subject. Once sovereignty is located (...) in the people, it no longer makes sense to speak of being sacrificed for the sovereign. Instead, sovereign presence is now realized in an act of self-sacrifice. The wars of modern nation-states have been acts of reciprocal self-sacrifice. Terror invokes torture in response because both speak a primitive language of political sacrifice, denying the enemy the privilege of self-sacrifice. (shrink)

Academic philosophy may have lost its audience, but the traditional subjects of philosophy--love, death, justice, knowledge, and faith--remain as compelling as ever. To reach a new generation, Paul W. Kahn argues that philosophy must take up these fundamental concerns as we find them in contemporary culture. He demonstrates how this can be achieved through a turn to popular film. Discussing such well-known movies as _Forrest Gump_ (1994), _The American President_ (1995), _The Matrix_ (1999), _Memento_ (2000), _The History of (...) Violence_ (2005), _Gran Torino_ (2008), _The Dark Knight_ (2008), _The Road_ (2009), and _Avata_r (2009), Kahn explores powerful archetypes and their hold on us. His inquiry proceeds in two parts. First, he uses film to explore the nature of action and interpretation, arguing that narrative is the critical concept for understanding both. Second, he explores the narratives of politics, family, and faith as they appear in popular films. Engaging with genres as diverse as romantic comedy, slasher film, and pornography, Kahn explores the social imaginary through which we create and maintain a meaningful world. He finds in popular films a new setting for a philosophical inquiry into the timeless themes of sacrifice, innocence, rebirth, law, and love. (shrink)

The COVID-19 pandemic has presented an important case study, on a global scale, of how democracy works - and fails to work - today. From leadership to citizenship, from due process to checks and balances, from globalization to misinformation, from solidarity within and across borders to the role of expertise, key democratic concepts both old and new are now being put to the test. The future of democracy around the world is at issue as today's governments manage their responses to (...) the pandemic. Bringing together some of today's most creative thinkers, these essays offer a variety of inquiries into democracy during the global pandemic with a view to imagining post-crisis political conditions. Representing different regions and disciplines, including law, politics, philosophy, religion, and sociology, eighteen voices offer different outlooks - optimistic and pessimistic - on the future. (shrink)

War After September 11 considers the just aims and legitimate limits of the United States' response to the terrorist attacks of September 11, 2001.

In Chapter Seven of his book, The Moral Point of View, Professor Kurt Baier draws our attention to an important difference between morality on the one hand and legal systems and customs on the other. He brings out this difference by considering the following questions.

In his new book Origins of Order: Project and System in the American Legal Imagination, Paul Kahn uses a conceptual array that consists of two concepts: system and project. These two concepts are c...

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 477 (p. 32), although some might consider him to have been an important historian of logic. I am not certain that citing Carnap and Heideggar (p. 75) can do much to clarify Vires. When one reads 'Henrique Estienne' and "Hipotiposes pirronicas" (p. 266) in an Italian book he is a bit taken aback and wonders whether the author has done his homework. The writer missed a golden (...) opportunity to connect Galileo to the tradition, for his still unpublished Quaestiones on logic and the De motu (both written before 1600) have many interesting comments which tie in directly with the material developed in this volume. This could have provided an excellent bridge to the next'century, when the analytic method began to take a more central role in scientific and methodological discussions. There is still room for a number of studies on the evolution of the analytic method during the Renaissance. Unfortunately Crescini's study barely scratches the surface of this immense subject. Let us hope that his book will at least have the effect of encouraging others to treat the matter with more care, in greater depth, and more exhaustively. The volume is provided with a preface by Giorgio Radetti, who claims more for it than it actually provides, as well as noting that it is the first part of a more comprehensive study by the same author on the formation of the analytic method in Cartesian philosophy (p. 5). The book has a useful index, but unfortunately no bibliography. CHARLESB. ScxiMrrr The University of Leeds Le thomisme et la pens#e italienne de la Renaissance. By Paul Oskar Kristeller. Conference Albert-le-Grand 1965. (Montr6ah Institut d'~tudes m~di~vales, and Paris: Vrin, 1967. Pp. 287. $6) Surprisingly little is known about the later history of Thomism. This brief but very rich lecture by Professor Kristeller, renowned historian of Italian Renaissance philosophy, examines one period in the later career of St. Thomas' thought. This study, based chiefly on unpublished source material, shows that Thomas was very much present to both the humanists and to the academic philosophers during the Renaissance. Such leading humanists as Lorenzo Valla, Giovanni Pico della Mirandola, and Marsilio Ficino, quote St. Thomas frequently and with approval. Even the unfavorable attitudes of Ermolao Barbaro or Baptista Mantuanus show that Thomas was already the most celebrated of mediaeval philosophers. The professors of philosophy at Italian universities, such as Pierre Pomponazzi, speak of Thomas with great respect and regard his theology as in conformity with the truths of faith, even when they reject his philosophy as being in disaccord with the authentic teaching of Aristotle. St. Thomas made a continuous contribution to the development of Renaissance theology and philosophy. Yet the principal Italian thinkers did not follow him strictly nor fall under his exclusive influence. Thomas is merely one of the most important sources, not the prevailing influence, in Renaissance thought. Ficino, for example, is,178 HISTORY OF PHILOSOPHY in accord with Thomas on certain important points, but his own theology is more in the spirit of Plato and Augustine. Professor Kristeller's vast learning is at the service of admirably balanced conclusions. Not everyone will agree with all his interpretations; Ficino perhaps did not imagine himself to be "constructing a system of philosophy" (p. 96) since the very title of his work, Theologia platonica, suggests that he continues, with new materials, the labor of mediaeval theolo#ans. And Ficino's doctrine of the continuity of the supernatural life of the soul in this world and the next (p. 120) seems to be completely in accord with Thomas. But the author's very careful scholarly method and sound general conclusions are beyond criticism. Two hitherto unpublished Latin texts are printed in critical edition at the end of the French lecture, the Opus aureum in Thomistas by Baptists Mantuanus, which is anti-Thomas, and the Opusculum ad Laurentium Medicem on beatitude, by Vincentius Bandellus, which is pro-Thomas. Like Professor Kristeller's fine lecture, these new texts are a permanent contribution to scholarship. PAUL J. W. MILLER University of Colorado The Anatomy of Leviathan. By F. S. McNeilly. (New York: St. Martin's Press, 1968. Pp... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 249 Girolamo Balduino: Ricerche sulla logica della Scuola di Padova nel Rinascimento. By Giovanni Papuli. (Bark Lacerta, Universith di Bari, Pubblicazioni dell'lstituto di filosofia, 12, 1967. Pp. 313. no price.) The philosophers at the University of Padua during the late Middle Ages and Renaissance arc attracting much renewed interest. This study makes accessible again the logical philosophy of Girolamo Balduino, professor at Padua during the second (...) quarter of the sixteenth century. Like other thinkers of his period, 13alduino follows the logic of Aristotle, and looks for progress within the ancient and mediaeval tradition, not for radically new doctrines. He continues the traditional interpretation of Aristotle by Averroes, for whom logic is only an instrumental habitus, a tool or method of demonstration. About the final contribution of the school of Padua to the improvement of Aristotelian logic was the doctrine of regressive demonstration, where demonstration terminates in or discloses the definition. Zabarella's well-known teaching on this point seems to be derived entirely from Balduino. Contrary to the interpretation of Cassirer, followed by Randall, this regressive demonstration is not a universal method of inquiry and is not at all like, and not the historical source of, the new method of Galileo. Papuli's book is solidly based on the original Latin texts, in notes, which are of great value in view of the fact that Balduino's works have been out of print since 1573. Not all of Papuli's interpretations are beyond criticism (e.g., p. 296), but he has done a service in enabling us to reestablish contact with one of the last significant commentators on Aristotle's logic. PAUL J. W. MILLER University of Colorado Documents sur la vie de Jules-Cdsar Vanini de Taurisano. By Emile Namer. (Bari: Adriatica Editrice, n.d.=Univcrsith degli Studi di Bari, Pubblicazioni delFIstituto di Filosofia, II serie, Testi e Documenti, I. Pp. 196+22 facsimile illustrations) Giulio Cesare Vanini (1585-1619) ranks with Giordano Bruno as a modern hero of freedom of philosophical expression. He was tortured and then burned at the stake in Toulouse at the age of thirty-four, because of the unorthodoxy of his views. For this reason, he has drawn more attention than is perhaps deserved on the basis of his rather mediocre writings, which are little more than a tissue of plagiarisms culled from Pomponazzi, Cardano, J. C. Scaliger, and others. In this volume, Emile Namer has collected the scattered documents dealing with Vanini's life and activities. This is a valuable service, for it should enable scholars to disentangle fact from fiction and reality from myth. There has been so much heated discussion regarding Vanini that it is now time that someone should attempt to establish the precise facts and to reevaluate Vanini's place in intellectual history. In the past, writings about him have been governed more often by emotion than by reason. Namer prints documents from Naples, London, Paris, Simancas, and Toulouse. Some of these have been printed before in various journal articles, but it is valuable to have them all together in a single volume. In addition, he prints relevant excerpts concerning--as one of them put it--le douzi~me apostre de Satan, including material from Mersenne, Garasse, and others. He also includes a series of facsimiles of sample pages from the documents which he prints. All in all Namer's work is competently 250 HISTORY OF PHILOSOPHY done, though perhaps a bit more annotation to put the documents in historical perspective would have been desirable. In any case this little volume must be one of the bases for any future serious biographical or interpretative studies dealing with Vanini. Moreover, it shouM also be useful for scholars dealing with more general questions of seventeenth-century intellectual, religious, and social history. Unfortunately, there is no index, nor bibliography of earlier literature on Vanini, and the Introduction is perhaps too brief to orient the reader who has little previous knowledge of Vanini. CHARLES B. SCHMITT University oJ Leeds Tommaso Campanella: Renaissance Pioneer o[ Modern Thought. By Bernardino M. Bonansea. (Washington: Catholic University of America Press, 1969. Pp. xi 421. $14.50) This excellent critical study of the life and... (shrink)

Book Reviews Michael Marder, Dialogue: Canadian Philosophical Review/Revue canadienne de philosophie, FirstView Article.

This collection of essays, offered in honor of the distinguished career of prominent political philosophy professor Clifford Orwin, brings together internationally renowned scholars to provide a wide context and discuss various aspects of the virtue of “humanity” through the history of political philosophy.

This collection of essays, offered in honor of the distinguished career of prominent political philosophy professor Clifford Orwin, brings together internationally renowned scholars to provide a wide context and discuss various aspects of the virtue of “humanity” through the history of political philosophy.

Paul W. Kahn, profesor de la facultad de derecho de la Universidad de Yale, ha sido uno de los principales impulsores de los estudios culturales del derecho en los Estados Unidos.1 Esta aproximación a la investigación jurídica, poco discutida en América Latina, tiene como principal objetivo examinar las estructuras simbólicas que constituyen la imaginación jurídico-política de los individuos. Busca, más precisamente, explorar la manera como el derecho construye nociones de sujeto...

Nomina Sacra : Versuch einer Geschichte der christlichen Kürzung. Von Ludwig Traube, o. ö. Professor der Philologie an der Universitat, München. . Munich: C. H. Beck'sche Verlagsbuchhandlung. 1907. Pp. x + 295. M. 15.Vorlesungen und Abhandlungen. Von Ludwig Traube. Herausgegeben von Franz Boll. Erster Band. Zur Paläographie und Handschriftenkunde. Herausgegeben von Paul Lehmann. Mit biographischer Einleitung von Franz Boll. Munich: C. H. Beck'sche Verlagsbuchhandlung. 1909. Pp. lxxv+263.

In lieu of an abstract, here is a brief excerpt of the content:156 BOOK REVIEWS human being with happiness" (p. 34). I would only add that happiness is the reward of any reader who gives this book the attention that it deserves. Center for Thomistic Studies Houston, Texas JOHN F. x. KNASAS Henry VIII and the Conforming Catholics. By PAUL O'GRADY. Collegeville, Minnesota: The Liturgical Press, 1990. Pp. 186. $11.95 (paper). The careers and writings of what this author has (...) called " Conforming Catholics " have been generally neglected by historians of the English Reformation, at least until recently. That is why it is even more remarkable that not only one, but two books should be published in 1990 on this subject. Glyn Redworth's life of Stephen Gardiner, bishop of Winchester (Jn Defense of the Church Catholic, London: Basil Blackwell) is primarily a historical and biographical account of this pivotal anti-papal Catholic, with particular emphasis on the period from 1540-1547. This book, while complete and well written, concentrated on the life of Bishop Gardiner almost to the exclusion of his writings, though some of these were mentioned in passing. Paul O'Grady's book suffers from almost the reverse of that problem. In his Introduction, he contends that " intellectual systems, once generated, have a logic of their own." His concentration on the " intellectual system " of anti-papal Catholicism at times overwhelms the historical considerations of the period, and he falls into at least the neglect of what Professor Geoffrey Elton calls " uncertainty as to what actually happened." Dates are plentiful in this consideration, to be sure, but the events selected are limited, and one gets the impression that there is quite a bit more to the story than the author is letting on. Quite a bit of familiarity with the period is assumed by the author on the part of the reader, and much that is quite germane to the topic and useful to following the text is relegated to footnotes. The great contribution of this study is that it raises a number of names to a higher profile, and highlights their writings. Gardiner, though relatively neglected (at least until recently), is one of the few names that surface about which a biography has been written. There has been a significant amount of groundwork done for this book, and merely the listing of titles by these authors is a valuable contribution. But there are problems, some of which are hardly the fault of the author. O'Grady uses the term "Henrician Catholic" in a number of BOOK REVIEWS 157 places, which causes one to wonder, what was the Catholicism of Henry VIII himself? J. J. Scarisbrick, in his magisterial biography of the king, certainly goes over the evidence, and O'Grady adds nothing new. The sources are scanty, and one is forced at times to make a series of assumptions (based on Henry's choice of bishops and councilors, for example) about what Henry actually believed that eventually become a series of assumptions piled on top of other assumptions. Noticeably and significantly absent from the consideration of Henry's management of his ecclesiastics is any attention to Henry's plan for the formation of a strong Tudor monarchy within England, the long standing work of Professor Elton. Foreign policy, another issue in the religious settlement of the period, is mentioned occasionally and briefly (here Professor Redworth's book more than makes up the difference). One cannot attempt to determine the king's theological positions in a vacuum, and although Henry VIII did (and still does) have some reputation as an " amateur theologian " in the period in question, there are few purely theological statements by that monarch. Theology, to all appearances, was just one lever used by Henry in erecting a strong modern state: the imposition of theological and liturgical uniformity was almost always a means to political uniformity, as the Prayer Book Revolts in Cornwall and the West showed in Edward's reign. Another problem arises in determining who, exactly, is an Henrician Catholic? It is fairly simple to differentiate this group from the Reformers -the controversies over the Sacrament and justification by faith do this clearly. But how can they he separated from the Roman Catholics? O'Grady... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Phenomenalistic Interpretation of Kant's Theory of Knowledge PAUL MARHENKEt Introduction THw FOLLOWINGARTXCLEwas one of two previously unpublished papers found in the effects of the late Paul Marhenke (1899-1952), who was a professor at the University of California from 1927 until his death. Because of the intrinsic interest of the paper, the editors of the Journal o/the History of Philosophy have kindly consented to publish it. (...) I have made a few revisions in the manuscript in order to prepare it for publication. These revisions do not affect the sense of the argument in any way, being confined mainly to the expansion of abbreviations, the correction of typographical mistakes, and so on. It is not known when this paper was written, or for what occasion. Professor W. R. Dennes, who wrote the biographical sketch of Paul Marhenke which is included in the In Memoriam volume published by the University of California, informs me that he was unaware of the existence of this paper. Professor Dennes writes in this connection: I can only say that ever since our year of graduate study together (1919-19207) Paul and I often discussed the question how far Kant's apparatus of Categories and so on merely expressed a strong confidence in various sorts of regularities in phenomena; and if the apparatus really grounded the confidence, did it do so by a question-begging procedure of, for example, assuming causal regularity, and then grounding and guaranteeing such regularity by a "deduction" of the category of causation. In our discussions that went on, off and on, for thirty years, Paul at various times took various positions--all interesting-and I often urged him to write out his views on the matter. I wish I knew at which stage he did write them out, but I do not. This was one subject upon which I think Paul changed his mind a good deal in the course of his years of study and teaching. Paul Marhenke's main interests in philosophy lay in epistemology and particularly in the realist-phenomenalist issue which he here discusses in the context of Kant's philosophy. For those readers who will be making their [47] 48 HISTORY OF PHILOSOPHY first acquaintance with his work, this paper will provide an impressive illustration of the subtlety of his mind and of the care with which he drew distinctions. For those of us who were familiar with the cast of his mind, former students and colleagues alike, it will evoke the man himself, with his insistence upon rigor and precision as viae mediae toward an understanding of philosophical issues--AvRuM STROLL Two CURRENTSRUN through the Kantian theory of knowledge, one subjective, the other objective. These two currents follow very often in extreme proximity, so that we find Kant speaking in the same paragraph or even in successive sentences of the object of knowledge as being nothing but a synthesis of representations, i.e., sensations, and as being distinct from those sensations and merely represented by them in the individual mind of the perceiver. The former position is indistinguishable from Berkeleyan subjectivism as far as the existential status of the objects of immediate awareness is concerned; the world perceived is merely a subjective representation of the real world of things in themselves. The argument by which this position is reached presupposes, however, the truth of the realistic assumption which is denied in the conclusion based on the argument. For the argument presupposes the causal theory of perception with its realistic presupposition of real objects, sense-organs, nerves, a brain, etc. According to Kant sensations arise in the mind due to the impinging of physical stimuli on our senseorgans. Henceforth, however, it is denied that we perceive anything but these sensations and the truth of the realistic premises on which the conclusion is based must therefore be denied. The manifold of sensations constitutes the originally given material of the mind. The question to which Kant now attempts to give an answer is how this manifold becomes organized into a world of objects. This answer is given in the Transcendental Deduction of the Categories. The Kantian solution of the problem is a failure if for no... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Phenomenalistic Interpretation of Kant's Theory of Knowledge PAUL MARHENKEt Introduction THw FOLLOWINGARTXCLEwas one of two previously unpublished papers found in the effects of the late Paul Marhenke (1899-1952), who was a professor at the University of California from 1927 until his death. Because of the intrinsic interest of the paper, the editors of the Journal o/the History of Philosophy have kindly consented to publish it. (...) I have made a few revisions in the manuscript in order to prepare it for publication. These revisions do not affect the sense of the argument in any way, being confined mainly to the expansion of abbreviations, the correction of typographical mistakes, and so on. It is not known when this paper was written, or for what occasion. Professor W. R. Dennes, who wrote the biographical sketch of Paul Marhenke which is included in the In Memoriam volume published by the University of California, informs me that he was unaware of the existence of this paper. Professor Dennes writes in this connection: I can only say that ever since our year of graduate study together (1919-19207) Paul and I often discussed the question how far Kant's apparatus of Categories and so on merely expressed a strong confidence in various sorts of regularities in phenomena; and if the apparatus really grounded the confidence, did it do so by a question-begging procedure of, for example, assuming causal regularity, and then grounding and guaranteeing such regularity by a "deduction" of the category of causation. In our discussions that went on, off and on, for thirty years, Paul at various times took various positions--all interesting-and I often urged him to write out his views on the matter. I wish I knew at which stage he did write them out, but I do not. This was one subject upon which I think Paul changed his mind a good deal in the course of his years of study and teaching. Paul Marhenke's main interests in philosophy lay in epistemology and particularly in the realist-phenomenalist issue which he here discusses in the context of Kant's philosophy. For those readers who will be making their [47] 48 HISTORY OF PHILOSOPHY first acquaintance with his work, this paper will provide an impressive illustration of the subtlety of his mind and of the care with which he drew distinctions. For those of us who were familiar with the cast of his mind, former students and colleagues alike, it will evoke the man himself, with his insistence upon rigor and precision as viae mediae toward an understanding of philosophical issues--AvRuM STROLL Two CURRENTSRUN through the Kantian theory of knowledge, one subjective, the other objective. These two currents follow very often in extreme proximity, so that we find Kant speaking in the same paragraph or even in successive sentences of the object of knowledge as being nothing but a synthesis of representations, i.e., sensations, and as being distinct from those sensations and merely represented by them in the individual mind of the perceiver. The former position is indistinguishable from Berkeleyan subjectivism as far as the existential status of the objects of immediate awareness is concerned; the world perceived is merely a subjective representation of the real world of things in themselves. The argument by which this position is reached presupposes, however, the truth of the realistic assumption which is denied in the conclusion based on the argument. For the argument presupposes the causal theory of perception with its realistic presupposition of real objects, sense-organs, nerves, a brain, etc. According to Kant sensations arise in the mind due to the impinging of physical stimuli on our senseorgans. Henceforth, however, it is denied that we perceive anything but these sensations and the truth of the realistic premises on which the conclusion is based must therefore be denied. The manifold of sensations constitutes the originally given material of the mind. The question to which Kant now attempts to give an answer is how this manifold becomes organized into a world of objects. This answer is given in the Transcendental Deduction of the Categories. The Kantian solution of the problem is a failure if for no... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Some Suggestions about the Moral Philosophy of George Berkeley* PAUL J. OLSCAMP WHILE TRAVELLINGIN ITALYin 1716, Berkeley lost the second part of his Principles of Human Knowledge. Much later he wrote to Dr. Johnson in America, saying that he did not have the energy to do something so disagreeable as writing the same thing twice? This manuscript contained Berkeley's ethics and metaphysics, but in spite of its loss, (...) there is much to be learned about Berkeley's moral philosophy from his extant writings. Surprisingly, very little has been written about Berkeley's ethics, and what has been written usually concentrates on Passive Obedience and virtually ignores the rest of his worksY Most of the terminology now used to classify and criticize ethical theories was, of course, unknown to Berkeley. In spite of this, much of what he says may be fruitfully compared with some of the claims of modern ethicists. I shall try to show that many of his claims might have been strikingly modern, a In this paper however, I can only deal with what would now be called the normative part of Berkeley's theory, so, perhaps, it would be of some use to give a general *All references to Berkeley's writings are to the Jessop and Luee edition, The Works o] George Berkeley, Bishop o] Cloyne (9 vols.; London: Nelson and Sons Ltd., 1948). I shall abbreviate the titles of the works in this collection as follows: A/c. for A/~phron, or the Minute Ptdlosopher; DraJt for The First Dra]~ o] the Introduction to the Priuciple8 o] Human Knowledge; Principles for The Principles o] Human Knowledge; P.O. for Passive Obedience; Disc. for A Discourse to the Macistrates; T.V. for An Essay Towards a New Theory o] Vision; T.V~E. for The Theory o] Vision Vindicated and Explained; P.C. for philosophical Commentaries; Corr ]or Philosophical Correspondence; DHP for Three Dialooucs Between Hylas and Philonous. I am deeply indebted to Professor Richard T. Garner for his help in the preparation of thispaper. 1Corr., II, 282. 'The other references are: C. D. Broad, "Berkeley's Theory of Morals," Revue Internationale de Philosophie (1953); Graham P. Conroy, "Berkeley on Moral Demonstration, Journal o] the HisLory o] Ideas, XXII (1961), and Conroy's doctoral dissertation, Language and Morals in Berkeley's Philosophy (Berkeley, 1957); H. D. Aiken, "The Fate of Philosophy in the Twentieth Century," The Kenyon Review (Spring, 1962); kvrum Stroll, The Emotive Theory o] Ethics (Berkeley and Los Angeles: University of California Press, 1954); Ernest Albee, A History o] English Utilitarianism (London: Alien & Unwin, 1901), chap. xv; I. A. Richards and C. K. Ogden, The Meaning o] Meaning (New York: Harcourt Brace and Co., 1923), p. 42; P. J. Olscamp, A Berlceleyan Analysis o] the Uses o] Language in Ethics, (doctoral dissertation, University of Rochester, 1962); W. V. Denard, "Berkeley's Theological Utilitarianism," Acres de XI" eongr~s internationale de philosophic, XIII (1953), 87-93; G. A. Johnston, "The Development of Berkeley's Ethical Theory," Philosophical Review, XXIV, 419-430; H. W. Orange, "Berkeley as a Moral Philosopher," Mind, XV (old series), 514-523. =The definitions of any technical terms I may use will be found in William K. Frankena, Ethies, (Englewood Cliffs, New Jersey: Prentice-Hall Foundations of Philosophy Series, 1963). [147] 148 HISTORY OF PHILOSOPHY outline of the main features of what I think his entire system would have been, before examining part of it in more detail. Berkeley was first and last a Christian clergyman, and he therefore believed in the existence of a personal, wise, and benevolent God whose being was relevant to our daily lives. He was convinced that the natural world provides evidence for this belief, evidence as sound as that which we have for the existence of other minds. Given that the esse of objects consists in their being perceived, that only minds are active, and that no human perceiver perceives all things at all times, it follows that a cosmic mind maintains the universe it created. Moreover, the system of nature is not random, but regular; it is, in fact, a divine language in which God makes his intentions known to us, and demonstrates his wisdom... (shrink)

continent. 1.2 (2011): 129-135. Introduction Vincent W.J. van Gerven Oei Successions of words are so agreeable. It is about this. —Gertrude Stein Nachoem Wijnberg (1961) is a Dutch poet and novelist. He also a professor of cultural entrepreneurship and management at the Business School of the University of Amsterdam. Since 1989, he has published thirteen volumes of poetry and four novels, which, in my opinion mark a high point in Dutch contemporary literature. His novels even more than his poetry (...) are criticized for being inaccessible, which I generally take to be a compliment. It would be like saying that Fernando Pessoa is inaccessible, which he is not. Neither is Wijnberg. When we think of the combination economist-poet we are immediately reminded of the American poet Wallace Stevens, who, as the story goes, had two stacks of paper on his desk, one for contracts, one for poems. We also know that Stevens wrote on the economy and that questions of economy and insurance surface at multiple points in his poems. The following text is a very preliminary attempt to point at the intersections between poems, novels, business, and poetry in Wijnberg’s work. On the back cover of his novel De opvolging ( The Succession , 2005), Wijnberg states the following: “[This is] a novel for whomever is interested in the workings of a company as much as in the workings of a poem.” Wijnberg thus claims that the way in which a company “works” may be similar to the way in which a poem “works.” The question is the obvious one, what does this similarity consist in? De opvolging tells the story of company in which bosses and company doctors, secretaries, children, clowns, and beggars have tons of meetings, recite poems, perform plays, tell jokes, and succeed each other, climbing up and down in the company’s hierarchy. De opvolging is a novel in which the career of people follows the career of words. It resonates with Gertrude Stein's sentences, "Grammar. What is it. Who was it" (1975, 50). The words in Wijnberg's poems are like he characters in his novel. And if we keep in mind this allegorical reading of De opvolging , which is obviously only one of the possible readings, we may be able to understand some aspects of Wijnberg’s poetry. A repetition is already a pun. Look, that word is trying it again, as if it is afraid that by not doing it it would give up the hope that it will ever be able to do something. A pun is the opposite of the first word coming to the mind of someone who shouts it when he suddenly discovers something. (104) The repetition, the succession of the same word, is already a pun, a joke. The succession of the father by the son after the revolution is a joke. "Look he's trying it again!" The essence of a joke is a repetition. Archimedes’ “Eureka!” is its opposite. Poems can easily become jokes, depending on the way the words follow and repeat each other. In De opvolging , the careers of the bosses, good and bad secretaries, and company doctors easily become jokes, as they are “afraid that by not doing it [they] would give up the hope that [they] will ever be able to do something.” Not only the repetition, but also the distance and difference between the words in a poem, their cause and effect relations can be read as company relations. This becomes clear when we, for example, read the first lines of the poem “Cause, sign” from Het leven van ( The Life Of , 2009). A sign lets know what is going to happen, a cause lets it happen. If the sign also lets happen there is no reason to isolate it, because then I would isolate some- thing only because it’s different for me. If I didn’t have to write this myself, but would have secretaries to whom I could dictate it, I would be able to say more about it. (49) Upon reading the first two lines we can already conclude that any word may be cause or sign or both. If a sign is also a cause there is no reason to discriminate it, yet to the poet they are still different. This difference only becomes expressible the moment he would have a secretary. Just like in De opvolging , the secretary introduces a distance; not in a company but in a poem. Hence the difference between “good” and “bad” secretaries in a company, where the good secretary of one boss may be the bad secretary of another one. The more we can say about the bosses of the company, or signifiers of the poem, the greater the distance we introduce between them and us. We should take serious the relation between Wijnberg’s novels and poems. Although they operate on different scales, they explain and converse with each other. Another example may be the novel Politiek en liefde ( Politics and Love , 2002), which deals with the relation, precisely, between politics and love. In the novel, Nicolai, a lieutenant in the Dutch army, is sent to Africa on a military mission. Upon leaving a receives a letter from his father. Dear son, Don’t do anything stupid before your father has advised you to do so. Your mother asked me to write a wise letter. I have been looking for wisdom for half a day and haven’t found much. If you borrow a small amount from a bank you become the bank’s slave, but if you borrow a couple of millions and spend them as quickly as possible the bank becomes your slave. What I want to say is that you have to return from Africa in good health, and before you know it the world will be your slave [....] Signed with a kiss from your father. (88) The line, “If you borrow a small amount from a bank you become the bank’s slave, but if you borrow a couple of millions and spend them as quickly as possible the bank becomes your slave,” returns as the title of poem in Het leven van: “If I borrow enough money the bank becomes my slave” (12-3), which elaborates this theme. So both in the way that these poems are structured and in their subject matter, they refer to the structures of our economy, to the ever-continuing line of CEOs succeeding each other like words, to the distance between them introduced by bureaucracy, and giving and receiving as economical and poetical acts. Poem and economy map onto each other, as in another episode from De opvolging : Edward reads two of the beggar’s poems about presents. Of a holiday nothing remains, except for memories, and if some of them are bad I’d rather forget them all; if I get a present I’d rather get something that’s useful to me for a long time. If I may choose, I choose what I can use longest, long enough to partially forget that this was the present, because it feels bad when nothing is left of it. […] Giving away becomes destruction in the stock destruction economy [ voorraadvernie -tigings-economie ], that is a gift economy [ geschenkeneconomie ], encountering for the first time an economy in which there’s selling and buying on markets. Instead of destroying supplies someone can also quickly say that they aren’t worth anything anymore; if someone wants to take them I’d gladly give him something extra. In a stock destruction economy he is someone who each day wants to work more hours than his colleagues. If around a company there is a gift economy in which someone’s rank is determined and made visible by the gifts someone can give someone else, a company will be more often character- ized by an invisible or unclear system of ranks. (152) Two poems about gifts present two different economical models, described by Wijnberg with the terms “stock destruction economy” and “gift economy.” Here we immediately recall the opposition introduced by George Bataille’s work on the concept of expenditure in The Accursed Share , where a “general economy” would surpass the stock destruction economy based on scarcity (capitalism) and become a gift economy (potlatch) and an egalitarian (communist) society. These claims are made both on the level of the poems and in their discursive explanation. They follow each other and on each other. I would like to finish this introduction to Wijnberg’s writing with a translation from his novel De joden ( The Jews , 1999), which develops the story of Hitler abdicating as chancellor of the Third Reich, appointing philosopher Martin Heidegger as his successor. In a conversation with two Russian actor-spies, sent by Stalin to figure out the situation, philosopher Walter Benjamin describes the abdication scene. Maimon: You were there when Hitler resigned? Benjamin: In the room we’re right now. The desk and the chairs are new. After his resignation Hitler would like to take his furniture to his new house. Martin naturally agrees. It is a sunny day. Martin is very nervous and complains about the heat. Martin is wearing his best dark blue suit, not his professor’s robe. Hitler is wearing his uniform. We enter the room and Hitler gets up and embraces Martin. Martin is not very good at embracing. Hitler shakes his hand. Hitler’s cap is on the desk. The cap has a metal lining. Hitler has strong neck muscles. Hitler says: A man is unclean. He takes a bath. Does he make the bath water unclean? I say: a man is unclean. He steps into a river. A little further a man steps into the river; does he become unclean? Hitler nods. I say: a man is standing in music. Another man hears the music but also sees the first man moving on the beat of the music in a way that he is certain that the music would excite different feelings in him if he wouldn’t to see the first man. Hitler says: a man is clean, listens to music, is suddenly touched and he doesn’t know by what. The conversation ends in the way you know it ends. Hitler picks up his cap from the desk and puts it on Martin’s head. (73-4) Aware of the never ending debate on the question of Heidegger’s involvement in the Nazi regime, Wijnberg has the audacity to present the arguments of complicity in the religious terminology of cleanliness and uncleanliness, while at the same time recalling overtones of Hitler’s supposed love for Wagner, suggesting a relation between Benjamin and Hitler, and so on. The space of this introduction is to small to treat a novel like De joden , a reading of which together with passages from Philippe Lacoue-Labarthe's Heidegger, Art, and Politics: The Fiction of the Political , Jacques Derrida's Of Spirit , Christopher Fynsk's Heidegger: Thought and Historicity , and Avital Ronell's The Telephone Book would be extremely elucidating and potentially open new avenues in thinking Heidegger's emphasis on poetry after the fall of the Nazi empire. But at this point we will have to curb our curiosity and follow the poet himself. The themes of the relation between business and poetry, but also Chinese landscape painting, love, Indian and Japanese poetry, and Western philosophy are analyzed and assimilated in Wijnberg’s work without ever losing the clarity of expression. It may be that, according to Alain Badiou, the “Age of the Poets” is over, but its end (Paul Celan) has exactly brought a new balance between philosophy and poetry, and it is this playful, but nonetheless serious balance that makes one hope that one day Wijnberg’s complete oeuvre might become available to readers across the planet. Tiranë, Albania February 15, 2011 English translations (all of them translated by David Colmer, who is preparing an English collection of Wijnberg’s poems entitled Advanced Payment ): Poetry International Words Without Borders Green Integer Review from Het leven van ( The Life of ) THE LIFE OF KANT, OF HEGEL As if every day he takes a decision that is as good as when he’d been able to think about it all his life. The life of Kant, of Hegel, the days of the life of, select three or four of them. Tell what he has discovered during those days as if he were the last one who knew so little. Give me something that I can cancel against then I can prepare myself for it. The reward is that I may continue with what I’m doing, it doesn’t matter how long it takes. This has nothing to do with everything remaining the same if I say that I no longer want anything else. I wouldn’t be able to say in which one and the other occur in a way that I if I knew something to cancel that one against it wouldn’t be possible now. The stars above my head and being able to say what belongs to what if I’ve let them in. FOLLOWING MY HEART WITHOUT BREAKING THE RULES Observing the rules without observing the rules by going where the rules no longer apply. I could also observe the rules there by applying them to what at great distance may resemble what the rules are about. But why would I do that, not to confuse someone who is seeing me from a great distance? Behind this morning the morning prepares itself when the rules are everything I have. IF I BORROW ENOUGH MONEY THE BANK BECOMES MY SLAVE A bank lends me money, if I don’t pay it back they tell my boss that he has to pay them my salary. But they have to leave me enough to eat and sleep and an umbrella when it’s raining. They can also empty my house, the furniture isn’t worth a lot, but every little helps. Each morning I leave for work, if I don’t start early they’ll soon get someone else, no bank will lend me money when the sun is shining. My boss has given me a cat to raise as a dog. Of course I know that it won’t work out, but I’ve asked for a week—maybe the cat gets lucky, maybe I get lucky. My hands around a cup of coffee, before I leave for work, warm-empty, cold-empty, as if hidden in the mist over a lawn. What I make when there’s no work left for me, I’m ashamed to say how little it is. Once I’m outside I check it, if they watch out of the window they can see me doing it. Suppose it is so much that I’d stay counting for hours, it’s getting dark and I’m still there. They stay watching for a while once they’ve finished their work, but have to go home, I get that, sure, I could also go home and continue counting there. If it’s too little running back immediately won’t help, because nobody’s there anymore, and if I come back tomorrow I may have spent what’s missing tonight. Going somewhere where it’s warm enough to walk around without clothes during daytime, it helps me to know that something’s more there than here. For someone like me there’s work anywhere, it shouldn’t take a week to find work for me there. Three times work and a home close to work, I may choose one and try for a week whether I want to stay there. If at the end of the week I don’t want to stay I’m back on the next day, then it was a week’s holiday. RULES If that’s against a rule, it’s yet another one that I cannot observe, or only so briefly that I cannot re- member it later. Anyways the rules are only there to help me remember what I need in order to do better what I do. In that respect there’s no difference between the rules that I find in a book and the rules that I think of early in the morning. I know that because I’ve made a rule just now nothing has yet to observe it. CAUSE, SIGN A sign lets know what is going to happen, a cause lets it happen. If the sign also lets happen there is no reason to isolate it, because then I would isolate something only because it’s different for me. If I didn’t have to write this down myself, but would have secretaries to whom I could dictate it, I could to say more about it. If something is taken away from me I consider how it would be if the opposite had been taken from me. That is what causes or signifies what is farthest away from what is caused or signified by what has been taken away from me. note: For the translations of “The life of Kant, of Hegel” and “If I borrow enough money the bank becomes my slave” I was able to consult David Colmer’s wonderful translations. (shrink)

Richard P. Haynes, founding editor of _Agriculture and Human Values_, was an Associate Professor in the Department of Philosophy at the University of Florida. His personal interests in the environmental dimensions of agriculture led him to found the journal in the 1980s with support from the W.K. Kellogg Foundation. Later in life, he published on ethical treatment of lab and farm animals. Haynes understood _Agriculture and Human Values_ as a broadly multidisciplinary and interdisciplinary platform for critical studies of agriculture (...) and food systems. As he took over the editorship of _The Journal of Agricultural and Environmental Ethics_ in the 1990s, he fashioned it as a complementary outlet for more traditionally philosophical studies of environmental and agricultural topics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"The Fittest Man in the Kingdom":Thomas Reid and the Glasgow Chair of Moral PhilosophyPaul Wood (bio)Paul Wood Paul Wood is at the Department of History, University of Victoria, PO Box 3045, MS 7381, Victoria BC V8W 3P4 Canada. email: [email protected] August 1996Revised January 1997Notes. An earlier version of this paper was delivered at a plenary session of the 23rd International Hume Conference held at the University of (...) Nottingham. For comments and/or references, the author wishes to thank Roger Emerson, Carol Gibson-Wood, Knud Haakonssen, Ian Simpson Ross, Stephen Snobelen, M. A. Stewart, and the anonymous Hume Studies referees. For permission to cite and quote from manuscripts, he is grateful to the Keeper of the Manuscripts of Scotland as well as to the Librarians of Aberdeen University Library, Edinburgh University Library, Glasgow University Archives and Business Records Centre, Glasgow University Library (Department of Special Collections), the Mitchell Library Glasgow, and Dr. Williams' Library.1. Although little information survives regarding Law's teaching, we do know that he discussed Pufendorf in his classes; see Christine Mary King [Shepherd], "Philosophy and Science in the Arts Curriculum of the Scottish Universities in the Seventeenth Century," (Unpublished Ph.D. Dissertation, University of Edinburgh, 1974), 177. Carmichael's edition of Pufendorf first appeared in Glasgow in 1718, and a second edition was published in Edinburgh in 1724 while Hume was still a student there.2. The surviving correspondence between the two men from this period is to be found in The Letters of David Hume, ed. J.Y.T. Greig, 2 vols. (Oxford: Clarendon Press, 1932), I 32-35; 36-40; 45-48 (hereafter abbreviated as HL).3. The first detailed discussion of the 1745 election appeared in the introduction to David Hume, A Letter from a Gentleman to His Friend in Edinburgh, edited by Ernest C. Mossner and John V. Price (Edinburgh: Edinburgh University Press, 1967). This account has recently been challenged in Roger L. Emerson, "The 'Affair' at Edinburgh and the 'Project' at Glasgow: The Politics of Hume's Attempts to become a Professor," in Hume and Hume's Connexions, edited by M. A. Stewart and John P. Wright (Edinburgh: Edinburgh University Press, 1994), 1-22; and M. A. Stewart, The Kirk and the Infidel (Lancaster: Lancaster University Publications Office, 1995). For historically sensitive contextual analysis of Hume's philosophical relations with Hutcheson, see inter alia James Moore, "Hume and Hutcheson," in Stewart and Wright, 23-57, and M. A. Stewart, Warmth in the Cause of Virtue (Edinburgh: Edinburgh University Press, forthcoming).4. In January 1752, "Mr. Smith read an Account of some of Mr. David Hume's Essays on Commerce" to the Society, and Hume was elected a member in 1753; see Notices and Documents Illustrative of the Literary History of Glasgow, During the Greater Part of Last Century, edited by W. J. Duncan (Glasgow: T. D. Morison, 1886), 132-133. Hume's failed candidacy is discussed in Emerson, "The 'Affair' at Edinburgh," 14-16, and Ian Simpson Ross, The Life of Adam Smith (Oxford: Clarendon Press, 1995), 112-113. Smith's Glasgow colleague from 1751 to 1755, William Cullen, was also sympathetic to Hume's philosophy, as was John Millar, who was elected Professor of Law in 1761. On Cullen and Hume see J.R.R. Christie, "Ether and the Science of Chemistry: 1740-1790," in Conceptions of Ether: Studies in the History of Ether Theories 1740-1900, edited by G. N. Cantor and M.J.S. Hodge (Cambridge: Cambridge University Press, 1981), 90-96.5. David Hume to William Strahan, 26 October 1775, HL II 301.6. See, for example, The Works of Thomas Reid, D.D., edited by Sir William Hamilton, 4th ed. (Edinburgh: Maclachlan and Stewart, 1854), 30n; James McCosh, The Scottish Philosophy, Biographical, Expository, Critical, from Hutcheson to Hamilton (London: Macmillan, 1875), 36; James Veitch, "Philosophy in the Scottish Universities," Mind 2 (1877): 207-234 (209).7. John Rae, Life of Adam Smith (London and New York: Macmillan, 1895); William Robert Scott, Francis Hutcheson: His Life, Teaching and Position in the History of Philosophy (Cambridge: Cambridge University Press, 1900); idem., Adam Smith as Student and Professor (Glasgow: Jackson... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:274 HISTORY OF PHILOSOPHY poisoning, spying, etc., which would render postwar mutual confidence impossible, shall not be countenanced. It is mainly with an eye to these preliminary articles that Professor Wilhelm Miiller argues for Kant's relevance to contemporary political problems. Miiller begins by drawing an analogy between the Peace of Basle (1795) and the Treaty of Versailles: in both instances, it is claimed, secret reservations at the treaty (...) table, the identification of defeated nation with "guilty" nation, and the deprivation of an entire "guiltless" people of "the most primitive right to live" helped lay the foundations for future wars. Miiller sees in the willful dispersion, through motives of revenge and greed, of the possessions of conquered nations after both World Wars a "reversion to the wildest barbarism." He defends Kant's stricture against standing armies as being "simply and logically irrefutable" in spite of Kant's toleration--understandable in 1795--of limited and voluntary militias adequate for national defense. He infers from Kant's warning against national economic dependency the urgent need to exclude international capitalism from world politics. He suggests that Kant's principle of non-interference in the internal affairs of nations has been violated in the splitting of East from West Germany. And he insinuates that the present form of government in the U.S. is democratic and republican only in name, being in actuality a capitalist oligarchy whose two-party system tends to degenerate into a one-party system. Professor Miiller is entitled to his views. The reader, however, is entitled to a more objective exposition of Kant's essay and perhaps even to hope for a more critical and searching appraisal of Kant's doctrines. One opportunity for the latter surely offers itself in regard to Kant's analogy between personal and international morality. The analogy might conceivably break down over the difficulty of assigning collective moral and legal responsibility. If, as Kant maintains, a state is a moral person, it should follow that it and not merely its constituent members taken singly has moral responsibility for what it undertakes. Leaving aside the question of whether or not Kant thought through the implications of his premise, it is clear that Professor Miiller has not done so. Whereas he considers atrocious the branding of the German people as guilty of international crime in either World War, he allows himself the judgment that the "Christian" people of Europe and America were guilty of mass-murder on both occasions. The inconsistency is evident. Left unexamined and even unmentioned are the following: Kant's well-known ethical principles--the concept of practical reason, the phenomenal-noumenal duality, the notion of design in nature, the doctrine of the Categorical Imperative binding on any rational will--upon which he explicitly grounds Perpetual Peace; his efforts to refute the notion of theoretical conflict between morality and politics; his misleading use of the language of the social contract theorists throughout the essay; his proposal, anticipatory of later British philosophers, that the principle of publicity is a necessary if not sufficient condition of morally proper legislation. Perpetual Peace deserves more than Professor Mfiller has given it. PETER FUSS University of California, Riverside The Earlier Letters of John Stuart Mill 1812-1848. Edited by Francis E. Mineka, with an Introduction by F. A. Hayek. Two vols. (Toronto: University of Toronto Press, Routledge g: Kegan Paul. Pp. xxvii + 784. $20.00.) These two volumes of early correspondence are the first volumes to appear of a projected new edition of Mill's collected works. If the subsequent volumes maintain the high level of competence achieved here, the new edition will prove a valuable assistance to nineteenth- BOOK REVIEWS 275 century scholars. Of the 537 letters published, 238 have never before been in print, and 72 others have hitherto appeared only in part. Most of the work of assembling the letters was done by F. A. Hayek, but the extremely useful annotation was prepared by Francis E. Mineka. We are told that he and Dwight N. Lindley are planning an edition of the later letters (1849-1873). The earliest letter extant (printed in facsimile and hitherto unpublished) was written, at the age of 6, to Bentham. It... (shrink)