Includes contributions from an international team of leading Locke experts, covering all the key themes and topics, Locke's life, context, reception and ...

This volume traces the evolution of Whig and Tory, Puritan and Anglican ideas across a tumultuous period of British history, from the mid-seventeenth century through to the Age of Enlightenment. This volume, a tribute to Mark Goldie, traces the evolution of Whig and Tory, Puritan and Anglican ideas across a tumultuous period of British history, from the mid-seventeenth century through to the Age of Enlightenment. Mark Goldie, Fellow of Churchill College and Professor of Intellectual History at Cambridge University, is one (...) of the most distinguished historians of later Stuart Britain of his generation and has written extensively about politics, religion and ideas in Britain from the Restoration through to the Hanoverian succession. Based on original research, the chapters collected here reflect the range of his scholarly interests: in Locke, Tory and Whig political thought, and Puritan, Anglican and Catholic political engagement, as well as the transformative impact of the Glorious Revolution. They examine events as well as ideas and deal not only with England but also with Scotland, France and the Atlantic world. Politics, Religion and Ideas in Seventeenth- and Eighteenth-Century Britain will be of interest to later Stuart political and religious historians, Locke scholars and intellectual historians more generally. JUSTIN CHAMPION is Professor of History at Royal Holloway, University of London. JOHN COFFEY is Professor of Early Modern History at the University of Leicester. TIM HARRIS is Professor of History at Brown University. JOHN MARSHALL is Professor of History at John Hopkins University. CONTRIBUTORS: Justin Champion, John Coffey, Conal Condren, Gabriel Glickman, Tim Harris, Sarah Irving-Stonebraker, Clare Jackson, Warren Johnston, Geoff Kemp, Dmitri Levitin, John Marshall, Jacqueline Rose, S.-J. Savonius-Wroth, Hannah Smith, Delphine Soulard. (shrink)

The purported failures of ergodic theory (seen in its often proved ineptitude to ground a mechanical explanation of thermodynamics) are shown to arise from misconception of the functions served by scientific explanation. In fact, the predictive failures of ergodic theory are precisely its points of greatest physical utility, where genuinely new knowledge about actual physical systems can be obtained, once the links between explanation and reconstructive estimation are recognized.

Charles S. Peirce has a great deal to contribute both to understanding and to solving many of the philosophical problems which puzzle contemporary thinkers. In fact it is probably true that in some ways philosophers of our time are in a better position to understand Peirce's thought than those of his own day. In this paper I would like to consider two puzzling notions: 1) the substantiality of things, and 2) the foundations of human knowledge.

In lieu of an abstract, here is a brief excerpt of the content:"A Unity of Order":Aquinas on the End of PoliticsWilliam McCormick S.J.Nonspecialists are often surprised to learn that Aquinas's thought on Church and state is a matter of obscurity. After all, Aquinas is the most famous medieval thinker in the West, and the question of Church and state is one of the best-known medieval political questions. And yet his thought on that polemical topic remains obscure. As John Watt puts (...) it: "There are too many ambiguities in his doctrine and too many unanswerable questions about what he did or did not hold."1Why is his view not better understood? Part of its obscurity is the relative infrequency with which he writes on politics.2 Another is the relative lack of interest in medieval political thought among political scientists and historians of political thought, an obscurity dating back to the Renaissance.3 Those who do study Aquinas's thought, moreover, have been mired in a controversy over two key texts: one from book II of his Scriptum or commentary on Peter Lombard's Sentences (d. 44, q. 2, a. 3, exp. text.), and the other in book II of De regno (On kingship), chapter 3 (no. 110). For brevity, I will use S for the Scriptum passage and R for the De regno passage.4 These two [End Page 1019] appear to contradict each other, and with respect to fundamental political questions. The debate over these two texts points to what most contributes to the obscurity of Aquinas's teaching on Church and state: confusion about his vision of politics in human life. As I will show in this paper, Aquinas transcends modern categories of the "secular" and "belief" in his treatment of politics. Aquinas valorizes the integrity of political activity: that autonomy is not just a concession to the modern condition. It is in fact when Aquinas is most theological that he is most open to that integrity. The integrity of the political speaks to the intrinsic goodness of that order: it mirrors God's unity in its complex and ordered diversity.In this paper I examine R and S to show their concordance. I argue that they are complementary in what they prescribe for relations between Church and state, and indeed grounded in the same account of the origins of political authority. Through this investigation we will uncover key principles of Aquinas's political thinking that show him to have a capacious vision of politics where humans achieve the actualization of their full beings as human.A key notion will be unitas ordinis, or unity of order: the form of human cooperation in political life. As we will see, that form strikes a middle path between the simple unity of the individual person and the orderless collectivity of a crowd. For Aquinas, that order is itself a common good of politics, and an intrinsic one at that, before any "extrinsic" common good achieved by the people through that order. Part of why this seemingly secular consideration is good is its theological importance: it mirrors God.Further, if Aquinas does not elaborate on political arrangements as much as one would like, nevertheless he offers sure guidance for the principles which ought to guide the prudent development of those arrangements in a particular time and place. Ultimately Aquinas shows that medieval political thought is in key respects not as alien and hostile to us as we might imagine, but in its own way equally concerned about the integrity of the political life.5The Teaching of SAquinas's teaching on Church and state in S is widely accepted as his mature "two powers" teaching. Aquinas's most famous work, the Summa theologiae [ST], would eventually replace Lombard's Sentences, but in Thomas's own thirteenth century it was that compendium of quotations and arguments [End Page 1020] from Christian sources compiled by the twelfth-century theologian-bishop Lombard that was the standard theology textbook in the Latin West—the Ur-text for theological teaching and scholarship.6The Sentences is perhaps the most important Western book no one has heard of. It was so influential not only because it collected a rich trove of... (shrink)

Collingwood argues that art is a remedy for what he calls a “corrupt consciousness.” Consciousness becomes corrupted when agents do not admit that they are starting to experience an emotion. Instead of becoming conscious of the emerging emotion, which is usually a difficult one, agents become conscious of an emotion that is easier to handle. Collingwood sees the corruption of consciousness as epistemically and morally problematic mainly because it is a form of dishonesty that infects the activity of the imagination (...) and the intellect. While highlighting the importance of Collingwood’s notion of the corruption of consciousness, this paper argues that this notion would benefit from being situated in an explicitly top-down model of attention and emotion as opposed to the bottom-up model that Collingwood proposes. This shift preserves the central insights of Collingwood’s aesthetics – most especially his emphasis on the specificity involved in the expression of emotion – while ironing out some of the implausibility in his underlying analysis. (shrink)

Republicans are divided on the question of whether domination is best understood in terms of capacities to act intentionally or of certain structural aspects of society. I offer a model combining each aspect derived from Frederick Douglass’s philosophy. Douglass referred to slavery in both interpersonal terms (to individuals) and structural (to the community), focussing on the unique and pervasive role played by social prejudice which distorts public reason thereby disabling the functioning of republican institutions. While Douglass’s insights constitute a significant (...) contribution to neo-republican theory in their own right, they also offer a slave’s perspective on the central republican concept of domination and shows how historic African American writers made innovative theoretical contributions to republicanism. Both of these have long been overlooked by republican scholars to the philosophical detriment of the tradition. (shrink)

Introdução a Levinas a partir da discussão sobre a problemática da subjetividade.

The advent of moral pluralism in the post-modern age leads to a set of issues about how pluralistic societies can function. The questions of biomedical ethics frequently highlight the larger issues of moral pluralism and social cooperation. Reflection on these issues has focused on the decision making roles of the health care professionals, the patient, and the patient's family. One species of actor that has been neglected has been those institutions which are part of the public, secular realm and which (...) have a particular moral heritage. Keywords: approval, compromise, condemnation, integrity, toleration CiteULike Connotea Del.icio.us What's this? (shrink)

Sic effata et osculis hiantibus filium diu ac pressule saviata proximas oras reflui litoris petit, plantisque roseis vibrantium fluctuum summo rore calcato ecce iam profundi mans sudo resedit vertice, et ipsum quod incipit velle, set statim, quasi pridem praeceperit, non moratur marinum obsequium: adsunt Nerei filiae chorum canentes et Portunus caerulis barbis hispidus et gravis piscoso sinu Salacia et auriga parvulus delphini Palaemon….

Introduction -- Tending the dark fire: the Boehmian notion of drive -- The night-side of nature: the early Schellingian unconscious -- The speculative psychology of dissociation: the later Schellingian unconscious -- Schellingian libido theory.