Since the publication of Edmund Gettier's challenge to the traditional epistemological doctrine of knowledge as justified true belief, Roberts and Wood claim that epistemologists lapsed into despondency and are currently open to novel approaches. One such approach is virtue epistemology, which can be divided into virtues as proper functions or epistemic character traits. The authors propose a notion of regulative epistemology, as opposed to a strict analytic epistemology, based on intellectual virtues that function not as rules or even as skills (...) but as habits of the heart. To that end, they divide the task of clarifying and expounding their notion in the book's two parts.In the first part, Roberts and Wood examine various components that constitute their notion of regulative epistemology. The first are the epistemic goods or goals that drive the epistemic process. What is needed, claim Roberts and Wood, is an enriched notion of these goods rather than the restricted notion of justified true belief. Epistemic agents are more than calculating devices in that …. (shrink)

The first English-language anthology to provide a compendium of primary source material on the sublime. The book takes a chronological approach, covering the earliest ancient traditions up through the early and late modern periods and into contemporary theory. It takes an inclusive, interdisciplinary approach to this key concept in aesthetics and criticism, representing voices and traditions that have often been overlooked. As such, it will be of use and interest across the humanities and allied disciplines.

This important collection of more than twenty original essays by prominent Kant scholars covers the multiple aspects of Kant’s teaching in relation to his published works. With the Academy edition’s continuing publication of Kant’s lectures, the role of his lecturing activity has been drawing more and more deserved attention. Several of Kant’s lectures on metaphysics, logic, ethics, anthropology, theology, and pedagogy have been translated into English, and important studies have appeared in many languages. But why study the lectures? When they (...) are read in light of Kant’s published writings, the lectures offer a new perspective of Kant’s philosophical development, clarify points in the published texts, consider topics there unexamined, and depict the intellectual background in richer detail. And the lectures are often more accessible to readers than the published works. This book discusses all areas of Kant's lecturing activity. Some essays even analyze in detail the content of Kant's courses and the role of textbooks written by key authors such as Baumgarten, helping us understand Kant’s thought in its intellectual and historical contexts. Contributors: Huaping Lu-Adler; Henny Blomme ; Robert Clewis; Alix Cohen; Corey Dyck; Faustino Fabbianelli; Norbert Fischer; Courtney Fugate; Paul Guyer; Robert Louden; Antonio Moretto; Steve Naragon; Christian Onof; Stephen Palmquist; Riccardo Pozzo; Frederick Rauscher; Dennis Schulting; Oliver Sensen; Susan Shell; Werner Stark; John Zammito; Günter Zöller. (shrink)

In this significant contribution to Hegel scholarship, Robert Williams develops the most comprehensive account to date of Hegel's concept of recognition. Fichte introduced the concept of recognition as a presupposition of both Rousseau's social contract and Kant's ethics. Williams shows that Hegel appropriated the concept of recognition as the general pattern of his concept of ethical life, breaking with natural law theory yet incorporating the Aristotelian view that rights and virtues are possible only within a certain kind of community. (...) He explores Hegel's intersubjective concept of spirit as the product of affirmative mutual recognition and his conception of recognition as the right to have rights. Examining Hegel's Jena manuscripts, his _Philosophy of Right_, the _Phenomenology of Spirit_, and other works, Williams shows how the concept of recognition shapes and illumines Hegel's understandings of crime and punishment, morality, the family, the state, sovereignty, international relations, and war. A concluding chapter on the reception and reworking of the concept of recognition by contemporary thinkers including Derrida, Levinas, and Deleuze demonstrates Hegel's continuing centrality to the philosophical concerns of our age. (shrink)

This text by an established specialist in French deconstruction, written after his many years in Asia and in the West, celebrates both Buddhist and Christian cultures and the negative but fertile differences between them.

Commonly regarded as one of the most serious philosophers of all time (this is a man who took his daily walk at precisely the same time each day), Kant's Humorous Writings explores a dimension of Kant's work that has hitherto been almost entirely ignored but which casts his philosophy into a new light. With entirely new translations of Kant's bon mots, quips, and anecdotes, supplemented by historical commentary and numerous illustrations, this guide outlines just why these pieces were important to (...) both the man and his work. (shrink)

Investigates the concept of recognition (anerkennen) under which term the German idealists discussed the Other, intersubjectivity, the interhuman.

Uteroferrin, a purple‐colored, iron‐containing acid phosphatase, with many of the properties of a lysosomal hydrolase, transports iron from the mother to the conceptus in pregnant pigs. Uteroferrin, however, is but one member of what may be a broad class of iron‐containing phosphatases with unusual spectral properties which result from a novel type of di‐iron active site. The biological function of uteroferrin is unknown. We argue here that the in vivo function of uteroferrin, despite its undoubted ability to act as a (...) potent acid phosphatase, is that of a transplacental iron transporter. (shrink)

Organized around eight themes central to aesthetic theory today, this book examines the sources and development of Kant's aesthetics by mining his publications, correspondence, handwritten notes, and university lectures. Each chapter explores one of eight themes: aesthetic judgment and normativity, formal beauty, partly conceptual beauty, artistic creativity or genius, the fine arts, the sublime, ugliness and disgust, and humor. Robert R. Clewis considers how Kant's thought was shaped by authors such as Christian Wolff, Alexander Baumgarten, Georg Meier, Moses Mendelssohn, (...) Johann Sulzer, Johann Herder, Francis Hutcheson, David Hume, Edmund Burke, Henry Home, Charles Batteux, Jean-Jacques Rousseau, and Voltaire. His resulting study uncovers and illuminates the complex development of Kant's aesthetic theory and will be useful to advanced students and scholars in fields across the humanities and studies of the arts. (shrink)

This article focuses on the conceptual relationship between awe and the experience of the sublime. I argue that the experience of the sublime is best conceived as a species of awe, namely, as aesthetic awe. I support this conclusion by considering the prominent conceptual relations between awe and the experience of the sublime, showing that all of the options except the proposed one suffer from serious shortcomings. In maintaining that the experience of the sublime is best conceived as aesthetic awe, (...) I draw from historical theories of the sublime as well as recent work in empirical psychology. (shrink)

THE CARTESIAN IDEA that a self is a private consciousness has been subject to criticisms from many points of view. The most basic of these criticisms are that once we admit that the self is private, we cannot be certain of a common world, cannot conceive of outward actions of the self, and cannot have reasonable assurance of the existence of other selves. Those who hold fast to the private self might be willing to admit these criticisms and to hold (...) that the private self is indeed the only immediate object of experience and to regard the common world and other selves as objects of problematic hypotheses to explain the contents of the private self; on the other side, those who find these criticisms decisive might be willing on this account to deny private consciousness altogether and to regard the self as a form of behavior of the human organism. The one side seems to lose the world to save the self; the other side seems to lose the self to save the world. My aim in this article is to show that we can maintain that a self is a private consciousness without giving up the immediate certainty of a common world, outward action of the self, or assurance of the existence of other selves and that we are therefore not faced with the alternatives that the critics of Descartes suppose. (shrink)

The Anthropology of Sport and Human Movement represents a collection of work that reveals and explores the often times dramatic relationship of our biology and culture that is inextricably woven into a tapestry of movement patterns. It explores the underpinning of human movement, reflected in play, sport, games and human culture from an evolutionary perspective and contemporary expression of sport and human movement.

Photography tears the subject from itself -- Plastic intimacies -- Corneal abrasion -- Opticalterities -- The delirium of images -- Baroque vision -- Phanomenology -- The collector of eyes.

I wish to thank Prof. Houlgate for his thoughtful article, especially in view of his agreement with so much of the argument of Recognition. I welcome his concurrence with many of my theses: that there is an account of intersubjectivity in German idealism, that reason is social, that love is the most important form of reciprocal recognition, and that Hegel does not reduce the other to the same. His analysis of both Fichte and Hegel is sophisticated and perceptive. Before responding (...) directly to his criticisms, which focus chiefly on the topic of absolute knowledge, I should like to indicate briefly my objectives in writing Recognition, how and at what levels the question of the other comes to be posed, and its significance for basic issues in Hegel interpretation. (shrink)

Although Elliot L. Jurist’s review of Recognition: Fichte and Hegel on the Other was not unfavorable and indeed very helpful in showing the importance of the topic of recognition for contemporary philosophy, he nevertheless so fundamentally misrepresents my position that I am obliged to reply. For those who may have missed the review, the central issues are the following: Jurist asserts.