R. S. Peters on Education and Ethics reissues seven titles from Peters' life's work. Taking an interdisciplinary approach, the books are concerned with the philosophy of education and ethics. Topics include moral education and learning, authority and responsibility, psychology and ethical development and ideas on motivation amongst others. The books discuss more traditional theories and philosophical thinkers as well as exploring later ideas in a way which makes the subjects they discuss still relevant today.

Shaḥrūr, Muḥammad; Islamic philosophy; Qurʼan; hermeneutics; criticism, interpretation, etc.

R. S. Bluck’s engaging volume provides an accessible introduction to the thought of Plato. In the first part of the book the author provides an account of the life of the philosopher, from Plato’s early years, through to the Academy, the first visit to Dionysius and the third visit to Syracuse, and finishing with an account of his final years. In the second part contains a discussion of the main purpose and points of interest of each of Plato’s works. There (...) is a chapter on Plato’s central doctrine, the Theory of Ideas, and a translation of Plato’s Seventh Letter , which not only provides valuable additional material for the study of Plato’s thought but also contains a vivid account of many incidents in Plato’s life. (shrink)

R S Downie; Health Promotion and Health Education, Journal of Philosophy of Education, Volume 22, Issue 1, 30 May 2006, Pages 3–11, https://doi.org/10.1111/j.14.

R S Downie; Personal and Impersonal Relationships, Journal of Philosophy of Education, Volume 5, Issue 2, 30 May 2006, Pages 125–138, https://doi.org/10.1111/j.

This volume collects together some of Leibniz's most important texts including the Discourse on Metaphysics, the New System, and the Monadology. Also included are critical reactions to the works by some of Leibniz's contemporaries: Antoine Arnauld, Pierre Bayle, and Simon Foucher, together with Leibniz's responses. The texts are supplemented by a substantial editorial introduction, summaries of each of the texts, extensive endnotes, and full bibliography, making this an invaluable introduction to Leibniz's philosophy.

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Besides the observable properties it exhibits and the actual processes it undergoes, a thing is full of threats and promises. The dispositions or capacities of a thing — its flexibility, its inflammability, its solubility — are no less important to us than its overt behaviour, but they strike us by comparison as rather ethereal. And so we are moved to inquire whether we can bring them down to earth; whether, that is, we can explain disposition terms without any reference to (...) occult powers. (shrink)

R. S. Downie; IX—Can there be a Private Morality?, Proceedings of the Aristotelian Society, Volume 68, Issue 1, 1 June 1968, Pages 167–186, https://doi.org/10.1.

R S Peters; Postscript 2, Journal of Philosophy of Education, Volume 7, Issue 2, 30 May 2006, Pages 179–180, https://doi.org/10.1111/j.1467-9752.1973.tb00480.x.

"Williams's masterful translation satisfies (at last!) a long-standing need. There are lots of good translations of Augustine's great work, but until now we have been forced to choose between those that strive to replicate in English something of the majesty and beauty of Augustine's Latin style and those that opt instead to convey the careful precision of his philosophical terminology and argumentation. Finally, Williams has succeeded in capturing both sides of Augustine's mind in a richly evocative, impeccably reliable, elegantly readable (...) presentation of one of the most impressive achievements in Western thought--Augustine's Confessions." --Scott MacDonald, Professor of Philosophy and Norma K. Regan Professor in Christian Studies, Cornell University. (shrink)

In Religion Within the Boundaries of Mere Reason, Kant claims that all human beings are originally and radically evil: they choose to adopt a ‘supreme maxim’ that gives preference to sensibility over the moral law. Because Kant thinks that all agents have a duty to develop good character, part of his task in the Religion is to explain how moral conversion is possible. Four years after Kant publishes the Religion, J. G. Fichte takes up the issue of conversion in slightly (...) different terms: he is interested in how people he characterizes as ‘dogmatists’ become ‘idealist’. Against recent interpreters, I argue that Fichte characterizes the choice to convert from dogmatism to idealism as one that is grounded in a non-rational choice. Along the way, I consider Daniel Breazeale and Allen Wood’s recent arguments to the contrary, alternative accounts of what it might mean for a conversion to count as ‘rational’, and how well my conclusion harmonizes with Fichte’s views on education. (shrink)