"Struck by the absence of love affairs, adventures, travels, and political engagement in Immanuel Kant's life, a noted commentator describes him as unformed, to a degree surpassing all other philosophers, by challenging life events. Declaring that Kant 'can be understood only through his work in which he immerses himself with unwavering discipline,' the writer evokes the image of a body of writing demanding to be understood through text-internal analytical methods alone. The theme of the enclosed Kantian text is virtually irresistible. It dominates in teaching practice and in a large percentage of the expository literature, where Kant's ideas are paraphrased in more, or even less transparent prose. It is attributable to the fact that Kant is a difficult author, a fact that, despite his scorn for popular philosophy, he knew and to some extent regretted. The commentator too is apt to immerse him or herself in Kant's writings with unwavering discipline, leaving little time and energy for a study of Kant's surrounding context. Like Wordsworth's Isaac Newton, whose innate powers enable him to teach the truth to himself, Kant is seen as a walled-off genius whose innovations nevertheless reached to the whole world. But Kant's famous domesticity and addiction to routine did not preclude contact with an external world. His mind was formed--as was Newton's, as is that of any one of us-- by his encounters with books and essays, by his exchanges with correspondents and dinner guests, from whom he learned and by whom he was provoked and challenged. The name index of the Academy Edition of Kant's works and the range of authors in the catalogue of Kant's library books published by Arthur Warda in 1922 leave no doubt as to the breadth of his personal and literary acquaintances"

Kant's philosophy is usually treated according to 'internalist' textual methodology rather than contextually according to 'externalist' methodology. This book presents transcendental idealism, the metaphysics of morals, and other Kantian innovations in philosophy as a reaction to 18th century developments in the life and human sciences. It interprets Kant's metaphysics as motivated by, on one hand, anxiety over the moral dangers he perceived in the empiricism of Buffon, Hume, Smith, and certain German materialists; and, on the other, his theological scepticism.

The essays in this volume provide new readings of Kant’s account of human nature. Despite the relevance of human nature to Kant’s philosophy, little attention has been paid to the fact that the question about human nature originally pertains to pure reason. The chapters in this volume show that Kant’s point is not to state once and for all what the human being actually is, but to unite pure reason’s efforts within a unitary teleological perspective. The question about human nature is the cornerstone of reason’s unity in its different activities and domains. Kant’s question about human nature goes beyond our empirical inquiries to show that the notion of humanity represents the point of convergence and unity of pure reason’s most fundamental interests. Kant on Freedom and Human Nature will appeal to scholars and advanced students working on Kant’s philosophy.

This volume is dedicated to questions about the nature and method of metaphysics in Classical German Philosophy. Its chapters offer original investigations into the metaphysical projects of many of the major figures in German philosophy between Wolff and Hegel. The period of Classical German Philosophy was an extraordinarily rich one in the history of philosophy, especially for metaphysics. It includes some of the highest achievements of early modern rationalism, Kant’s critical revolution, and the various significant works of German Idealism that followed in Kant’s wake. The contributions to this volume critically examine certain common themes among metaphysical projects across this period, for example, the demand that metaphysics amount to a science, that it should be presented in the form of a system, or that it should proceed by means of demonstration from certain key first principles. This volume also includes material on influential criticisms of metaphysical projects of this kind. Metaphysics as a Science in Classical German Philosophy is a useful resource for contemporary metaphysicians and historians of philosophy interested in engaging with the history of the methodology and epistemology of metaphysics.

What makes us human beings? Is it merely some corporeal aspect, or rather some specific mental capacity, language, or some form of moral agency or social life? Is there a gendered bias within the concept of humanity? How do human beings become more human, and can we somehow cease to be human? This volume provides some answers to these fundamental questions and more by charting the increased preoccupation of the European Enlightenment with the concepts of humankind and humanity. Chapters investigate the philosophical concerns of major figures across Western Europe, including Montesquieu, Diderot, Rousseau, Locke, Hume, Ferguson, Kant, Herder, Johann Friedrich Blumenbach and the Comte de Buffon. As these philosophers develop important descriptive and comparative approaches to the human species and moral and social ideals of humanity, they present a view of the Enlightenment project as a particular kind of humanism that is different from its Ancient and Renaissance predecessors. With contributions from a team of internationally recognized scholars, including Stephen Gaukroger, Michael Forster, Céline Spector, Jacqueline Taylor, and Günter Zöller, this book offers a novel interpretation of the Enlightenment that is both clear in focus and impressive in scope.

This volume offers critical responses to philosophical naturalism from the perspectives of four different yet fundamentally interconnected philosophical traditions: Kantian idealism, Hegelian idealism, British idealism, and American pragmatism. In bringing these rich perspectives into conversation with each other, the book illuminates the distinctive set of metaphilosophical assumptions underpinning each tradition’s conception of the relationship between the human and natural sciences. The individual essays investigate the affinities and the divergences between Kant, Hegel, Collingwood, and the American pragmatists in their responses to philosophical naturalism. The ultimate aim of Responses to Naturalism is to help us understand how human beings can be committed to the idea of scientific progress without renouncing their humanistic explanations of the world. It will appeal to scholars interested in the role idealist and pragmatist perspectives play in contemporary debates about naturalism.

This bold and innovative series of essays addresses the encounter between the biblical exegesis and liberal democratic thought. Explores how early modern liberal democratic thinkers such as Hobbes, Spinoza, Locke, and Kant employ the Bible in the development of their political theories. The introductory essay focuses on the tension between Reason, Revelation, and liberal democracy, and a concluding essay proposes a substantive method for serious reflection about the issues. $79.95 196pp. 1992

Vols. for 1969- include a section of abstracts.