With an introduction by Charlotte R. Brown and William Edward Morris. David Hume (1711–1776) was the most important philosopher ever to write in English, as well as a master stylist. This volume contains his major philosophical works. A Treatise of Human Nature (1739–1740), published while Hume was still in his twenties, consists of three books on the understanding, the passions, and morals. It applies the experimental method of reasoning to human nature in a revolution that was intended to make Hume the Newton of the moral sciences. Disappointed with the Treatise’s failure to bring about such a revolution, Hume later recast Book I as An Enquiry concerning Human Understanding (1751), and Book III as An Enquiry concerning the Principles of Morals, which he regarded as ‘incomparably the best’ of all his works. Both Enquiries went through several editions in his lifetime. Hume’s works, controversial in his day, remain deeply and widely influential in ours, especially for his contributions to our understanding of the nature of morality, political and economic theory, philosophy of religion, and philosophical naturalism. This volume also includes Hume’s anonymous Abstract of Books I and II of the Treatise, and the short autobiographical essay, ‘My Own Life’, which he wrote just before his death.
This book is a unique presentation of common but highly important issues that affect us all deeply. These are illustrated with personal anecdotes to which the readers can relate and compare with their own experiences in life. Each chapter is independent and presented in a conversational manner which makes reading easy. The book deals with a wide range of subjects, such as sex and sexuality, euthanasia, self-confidence, superstition, religion, evolution, parenting, conflicts, leadership, and the interpretation of scriptures, among others. In addition to presenting the essence of many philosophical concepts and contrasting them with scientific evidence, the book asserts that our world has never before been richer and more technically advanced, but that our unthinking brains have precipitated unhappiness, conflicts, poverty, greed, crime and selfishness. A book of huge interest generally, this is also useful as a handy source of information for the students of humanities, the linguists and translators of ancient languages.
This volume brings together Nussbaum's published papers on the relationship between literature and philosophy, especially moral philosophy. The papers, many of them previously inaccessible to non-specialist readers, deal with such fundamental issues as the relationship between style and content in the exploration of ethical issues; the nature of ethical attention and ethical knowledge and their relationship to written forms and styles; and the role of the emotions in deliberation and self-knowledge. Nussbaum investigates and defends a conception of ethical understanding which involves emotional as well as intellectual activity, and which gives a certain type of priority to the perception of particular people and situations rather than to abstract rules. She argues that this ethical conception cannot be completely and appropriately stated without turning to forms of writing usually considered literary rather than philosophical. It is consequently necessary to broaden our conception of moral philosophy in order to include these forms. Featuring two new essays and revised versions of several previously published essays, this collection attempts to articulate the relationship, within such a broader ethical inquiry, between literary and more abstractly theoretical elements.
The Western tradition has long held the view that while it is possible to know that God exists, it nevertheless remains impossible to know what God is. The ineffability of the monotheistic God extends to each of the Abrahamic faiths. In this volume, Tubbs considers Aristotle’s logic of mastery and questions the assumptions upon which God’s ineffability rests. Part I explores the tensions between the philosophical definition of the One as "thought thinking itself" (the Aristotelian concept of noesis noeseos) and the educational vocation of the individual as "know thyself" (gnothi seuton). Identifying vulnerabilities in the logic of mastery, Tubbs puts forth an original logic of education, which he calls modern metaphysics, or a logic of learning and education. Part II explores this new educational logic of the divine as a "logic of tears," as a "dreadful religious teacher," and as a way to cohere the three Abrahamic faiths in an educational concept of monotheism.
This guide highlights the place of translation in our culture, encouraging awareness of the process of translating and the choices involved, making the translator more 'visible'. Concentrating on major writers and works, it covers translations out of many languages, from Greek to Hungarian, Korean to Turkish. For some works (e.g. Virgil's Aeneid) which have been much translated, the discussion is historical and critical, showing how translation has evolved over the centuries and bringing out the differences between versions. Elsewhere, with less familiar literatures, the Guide examines the extent to which translation has done justice to the range of work available.
Essential readings in the philosophy of literature are brought together for the first time in this anthology. Contains forty-five substantial and carefully chosen essays and extracts Provides a balanced and coherent overview of developments in the field during the past thirty years, including influential work on fiction, interpretation, metaphor, literary value, and the definition and ontology of literature Includes an additional historical section featuring generous selections of the writings of early pioneers such as Plato, Aristotle, Nietzsche, and Hume Serves as an ideal introduction to the philosophy of literature or the philosophy of art, as well as a handy compilation of contributions to the field by its leading figures
This abridged edition of Bryan Van Norden's translation of the Mengzi (Mencius) provides the most frequently studied portions of the work along with relevant passages from the classic commentary of Zhu Xi -- one of the most influential and insightful interpreters of Confucianism. A glossary and bibliography are also included.
In both a philosophical and a practical work, Clausewitz defines the essential nature of war, debates the qualities of a great commander, assesses the relative strengths of defensive and offensive war, and - in highly controversial passages - considers the relationship between war and politics.
Merleau-Ponty's categories of the visible and the invisible are investigated afresh and with originality in this penetrating collection of literary and philosophical inquiries. Going beyond the traditional and current references to the mental and the sensory, mind and body, perceptual content and the abstract ideas conveyed in language, etc., these studies range from the `hidden spheres of reality', to the play of the visible and the invisible left as traces in works of human genius, the origins of intellect and language, the real and the imaginary in literature, and the `hidden realities' in the philosophy of the everyday world. These literary and philosophical probings collectively reveal the role of this disjoined/conjoined pairing in the ontopoietic establishment of reality, that is, in the manifestation of the logos of life. In tandem they bring to light the hidden play of the visible and the invisible in the emergence of our vital, societal, intimate, intellectual, and creative involvements.