"Drawing on a wide range of primary sources, Darrin M. McMahon shows that well before the French Revolution, enemies of the Enlightenment were warning that the secular thrust of modern philosophy would give way to horrors of an unprecedented kind. Greeting 1789, in turn, as the realization of their worst fears, they fought the Revolution from its onset, profoundly affecting its subsequent course. The radicalization - and violence - of the Revolution was as much the product of militant resistance as any inherent logic."--BOOK JACKET.

This book discusses the Counter-Enlightenment, from its origins in Rousseau's Discourse on the Arts and Sciences through to contemporary debates about postmodernism and the relationship between liberalism and Enlightenment.

The Enlightenment of the late 17th and 18th century is characterized by an emphasis on reason and empiricism . As a major shaping philosophy of Western culture, it had a historical impact on the religious, cultural, academic, and social institutions of 18th century Europe. In this compelling volume, the author explores the lasting impact of Enlightenment thinking on modern Western societies and other democracies. With an interdisciplinary, comparative-historical approach this volume explores the impact of Enlightenment ideals such as liberty, equality, and social justice on current social institutions. Combining sociological theory with concrete examples, the author provides a unique framework for understanding modern cultural development, including a picture of how it would look without this Enlightenment basis. This work provides a multi-faceted approach, including: an historical overview, analysis of the Enlightenment’s influence on modern democratic societies, modern culture, political science, civil society and the economy, as well as exploring the counter-Enlightenment, Post-Enlightenment, and Neo-Enlightenment philosophies.

In Enemies of Mankind Walter Rech offers a contextual history of the collective security doctrine articulated by Swiss international lawyer Emer de Vattel (1714-67) in the authoritative treatise Droit des gens of 1758.

Enlightenment confidence in the power of human reason was earned by grappling with the challenge of philosophical skepticism. The ancient Greek philosophy of Pyrrhonian skepticism spread across a wide spectrum of disciplines in the 1600s, casting a shadow over the European learned world. The early modern skeptics expressed doubt concerning the existence of an objective reality independent of human perception. They also questioned long-standing philosophical assumptions and, at times, undermined the foundations of political, moral, and religious authorities. How did eighteenth-century scholars overcome this skeptical crisis of confidence to usher in the so-called Age of Reason? In The Specter of Skepticism in the Age of Enlightenment, Anton Matytsin describes how skeptical rhetoric forced philosophers to formulate the principles and assumptions that they found to be certain or, at the very least, highly probable. In attempting to answer the deep challenge of philosophical skepticism, these thinkers explicitly articulated the rules for attaining true and certain knowledge and defined the boundaries beyond which human understanding could not venture. Matytsin explains the dialectical outcome of the philosophical disputes between the skeptics and their various opponents in France, the Dutch Republic, Switzerland, and Prussia. He shows that these exchanges transformed skepticism by mitigating its arguments while broadening the learned world’s confidence in the capacities of reason by moderating its aspirations. Ultimately, the debates about the powers and limits of human understanding led to the making of a new conception of rationality that privileged practicable reason over speculative reason. Matytsin also complicates common narratives about the Enlightenment by demonstrating that most of the thinkers who defended reason from skeptical critiques were religiously devout. By attempting either to preserve or to reconstruct the foundations of their worldviews and systems of thought, they became important agents of intellectual change and formulated new criteria of doubt and certainty. This complex and engaging book offers a powerful new explanation of how Enlightenment thinkers came to understand the purposes and the boundaries of rational inquiry.

Forgetfulness occurs when those who have been long inured to civilized order can no longer remember a time in which they had to wonder whether their crops would grow to maturity without being stolen or their children sold into slavery by a victorious foe....They forget that in time of danger, in the face of the enemy, they must trust and confide in each other, or perish....They forget, in short, that there has ever been a category of human experience called the enemy. "That, before 9/11, was what had happened to us. The very concept of the enemy had been banished from our moral and political vocabulary. An enemy was just a friend we hadn't done enough for yet. Or perhaps there had been a misunderstanding, or an oversight on our part -- something that we could correct.... "Our first task is therefore to try to grasp what the concept of the enemy really means. The enemy is someone who is willing to die in order to kill you. And while it is true that the enemy always hates us for a reason, it is his reason, and not ours." So begins Civilization and Its Enemies, an extraordinary tour de force by America's "reigning philosopher of 9/11," Lee Harris. What Francis Fukuyama did for the end of the Cold War, Lee Harris has now done for the next great conflict: the war between the civilized world and the international terrorists who wish to destroy it. Each major turning point in our history has produced one great thinker who has been able to step back from petty disagreements and see the bigger picture -- and Lee Harris has emerged as that man for our time. He is the one who has helped make sense of the terrorists' fantasies and who forces us most strongly to confront the fact that our enemy -- for the first time in centuries -- refuses to play by any of our rules, or to think in any of our categories. We are all naturally reluctant to face a true enemy. Most of us cannot give up the myth that tolerance is the greatest of virtues and that we can somehow convert the enemy to our beliefs. Yet, as Harris's brilliant tour through the stages of civilization demonstrates, from Sparta to the French Revolution to the present, civilization depends upon brute force, properly wielded by a sovereign. Today, only America can play the role of sovereign on the world stage, by the use of force when necessary. Lee Harris's articles have been hailed by thinkers from across the spectrum. His message is an enduring one that will change the way readers think -- about the war with Iraq, about terrorism, and about our future.

This book examines the reception of the works of the Baron d'Holbach throughout Francophone Europe. It insists that d'Holbach's historical importance has been understated, argues the case for the existence of a significant 'Christian Enlightenment', and much more.

A revisionist account of the effects of the Enlightenment process on German Benedictines which contributes to a better understanding not only of monastic culture in Central Europe, but also of Catholic religious culture in general.

Here is an idea that just might save the world. It is that science, properly understood, provides us with the methodological key to the salvation of humanity. A version of this idea can be found in the works of Karl Popper. Famously, Popper argued that science cannot verify theories but can only refute them, and this is how science makes progress. Scientists are forced to think up something better, and it is this, according to Popper, that drives science forward.But Nicholas Maxwell finds a flaw in this line of argument. Physicists only ever accept theories that are unified – theories that depict the same laws applying to the range of phenomena to which the theory applies – even though many other empirically more successful disunified theories are always available. This means that science makes a questionable assumption about the universe, namely that all disunified theories are false. Without some such presupposition as this, the whole empirical method of science breaks down.By proposing a new conception of scientific methodology, which can be applied to all worthwhile human endeavours with problematic aims, Maxwell argues for a revolution in academic inquiry to help humanity make progress towards a better, more civilized and enlightened world.