The book tackles the fundamental issue underlying all social theory by critically scrutinizing philosophical approaches prevalent in Western thought. After all, the problem of freedom founds the two key elements grounding any overarching reflection on social matters: causality and agency.

This work - the first full-length account of its theme in English - identifies Kant’s doctrine of inner sense as a central, and problematic, element within the ‘architectonic of pure reason’ of the first Critique. Its exegesis exposes two, variant construals of the character and capacities of inner sense: the first, ‘positive’ construal functions in Kant’s account of the nature of knowledge in the Transcendental Analytic, while the second, ‘negative’ construal functions in Kant’s account of the limits of knowledge in the Transcendental Dialectic. Green shows how this variance underlies, and destabilizes, the basic intention of Kant’s theoretical philosophy, to give an account of both the nature, and the limits, of cognition. The work complements detailed analysis with an exhaustive review of English, French, and German scholarship on the doctrine. An Appendix on Kant’s recently discovered ‘Vom inneren Sinne’ fragment evinces Kant’s continued concern with this doctrine, and a Conclusion intimates the importance of Fichte’s and Schelling’s identification of the ‘aporia of inner sense’ to the subsequent development of transcendental idealism.

Of Jon Sobrino's first book, 'Christology at the Crossroads', the 'Church Times' wrote: It is radical without being reductionist. It is relentless in its refusal to let us avoid the challenge of Jesus by sliding into theological or cultic abstractions. It will stimulate, illuminate, and infuriate those whose minds are jaded by the current state of British theology. And, like all great theology, it will bring you uncomfortably close to the living Jesus. This second book, also written out of the hell of El Salvador, is if anything even more powerful and uncomfortable. Dedicated To all men and women of El Salvador who have given their lives for the kingdom of God, it took shape while Bishop Romero, his priests, Christian peasant leaders, and catechists lived and died. Doing theology in this situation requires that theology not only follows a specific method but that it also has a specific character. Theology in this situation becomes responsible. Theologians do not arbitrarily decide to study this or that theme; the theme is forced upon them by reality. Theology becomes practical because its motivating concern is not pure thought nor even pure truth but rather the building of the kingdom of God and of a church that will be at the service of this kingdom. Theology becomes evangelical in the true sense of that word: it is done with pleasure in the Good News and with joy that there is salvation for the poor. Finally, theology becomes a response of gratitude because its starting point is the primordial Christian experience that 'something has been given to us'. What has been given to us is the mystery of God present in Jesus and in a church that is poor and is of the poor.

The Aporia of Rights is an exploration of the perplexities of human rights, and their inevitable and important intersection with the idea of citizenship. Written by political theorists and philosophers, essays canvass the complexities involved in any consideration of rights at this time. Yeatman and Birmingham show through this collection of works a space fora vital engagement with the politics of human rights.

From Descartes to the present, there has been a call for a new beginning in philosophy. Contemporary continental philosophy and American pragmatism continue to proclaim the end of one philosophic tradition and the beginning of another. The basis for many of these developments is the repudiation of metaphysics. The purpose of this book is to rethink the metaphysical traditions in terms of the continental and pragmatist critiques, rejecting a single view. The major works in the tradition are viewed as heretical. Philosophy has recurrently acknowledged aporia: "moments in the movement of thought in which it finds itself faced with unconquerable obstacles resulting from conflicts in its understanding of its own intelligibility." A chapter is devoted to each of the eight major philosophers and movements in the Western canonical tradition: the pre-Socratics, Plato, Aristotle, Spinoza, Leibniz, empiricism, Kant, and Hegel. The last three chapters are devoted to contemporary discussions of the end of metaphysics, including the development of a "local" metaphysics that is able to express its own locality and aporia.

Through a radical reading of Hegel's oeuvre, The Architecture of Freedom sets forth a theory of open borders centered on a new interpretation of the German philosopher's related conceptions of language and the aesthetic, mastery and servitude, and subjectivity and the state. The book's argument turns on Hegel's identification of “Africa” as a fluid, utopic space enabling the traversal of the East-West binary. As Hegel's figure for the non-historical, Africa emerges as the negativity that propels the movement of the dialectic in time. Mirroring the “shrouded” continent's relation to history, Kantian “architectonics” step out of the realm of logic in Hegelian thought and drive the historical unfolding of the aesthetic. In a foundational move, Hegel hypostatizes the aesthetic entanglement of built and linguistic form as the colossus of Memnon, an African warrior memorialized in ancient architecture, myth, and art. Reaching for freedom, the Memnon marks the architectonic modality through which the African slave, at the telos of history, will fulfill the spiritual promise of the human and bring about the politically mature state. The book examines the syncretic figure of the Memnon and slave across Hegel's lecture courses, the Phenomenology of Spirit, the Encyclopedia, and the Philosophy of Right. Ultimately the book calls for a reassessment of a range of Hegelian philosophemes across disciplines in the humanities. This book will be of particular interest to scholars in philosophy, postcolonial and African studies, political theory, architecture, and historiography.

Christophe Bouton's Time and Freedom addresses the problem of the relationship between time and freedom as a matter of practical philosophy, examining how the individual lives time and how her freedom is effective in time. Bouton first charts the history of modern philosophy's reengagement with the Aristotelian debate about future contingents, beginning with Leibniz. While Kant, Husserl, and their followers would engage time through theories of knowledge, Schopenhauer, Schelling, Kierkegaard, and (later), Heidegger, Sartre, and Levinas applied a phenomenological and existential methodology to time, but faced a problem of the temporality of human freedom. Bouton's is the first major work of its kind since Bergson's Time and Free Will (1889), and Bouton's "mystery of the future," in which the individual has freedom within the shifting bounds dictated by time, charts a new direction.

Commentaries on his intricate works by twelve former colleagues and students explore various aspects of Doull's history and place it within the context of contemporary scholarship, allowing the reader to judge the depth and rigour of Doull's writing.

Rogues, published in France under the title Voyous, comprises two major lectures that Derrida delivered in 2002 investigating the foundations of the sovereignty of the nation-state. The term "État voyou" is the French equivalent of "rogue state," and it is this outlaw designation of certain countries by the leading global powers that Derrida rigorously and exhaustively examines. Derrida examines the history of the concept of sovereignty, engaging with the work of Bodin, Hobbes, Rousseau, Schmitt, and others. Against this background, he delineates his understanding of "democracy to come," which he distinguishes clearly from any kind of regulating ideal or teleological horizon. The idea that democracy will always remain in the future is not a temporal notion. Rather, the phrase would name the coming of the unforeseeable other, the structure of an event beyond calculation and program. Derrida thus aligns this understanding of democracy with the logic he has worked out elsewhere. But it is not just political philosophy that is brought under deconstructive scrutiny here: Derrida provides unflinching and hard-hitting assessments of current political realities, and these essays are highly engaged with events of the post-9/11 world.

Over the last two centuries, Beethoven's music has been synonymous with the idea of freedom, in particular a freedom embodied in the heroic figure of Prometheus. This image arises from a relatively small circle of heroic works from the composer's middle period, most notably the Eroica Symphony. However, the freedom associated with the Promethean hero has also come under considerably critique by philosophers, theologians and political theorists; its promise of autonomy easily inverts into various forms of authoritarianism, and the sovereign will it champions is not merely a liberating force but a discriminatory one. Beethoven's freedom, then, appears to be increasingly problematic; yet his music is still employed today to mark political events from the fall of the Berlin Wall to the attacks of 9/11. Even more problematic, perhaps, is the fact that this freedom has shaped the reception of Beethoven music to such an extent that we forget that there is another kind of music in his oeuvre that is not heroic, a music that opens the possibility of a freedom yet to be articulated or defined. By exploring the musical philosophy of Theodor W. Adorno through a wide range of the composer's music, Beethoven and Freedom arrives at a markedly different vision of freedom. Author Daniel KL Chua suggests that a more human and fragile concept of freedom can be found in the music that has less to do with the autonomy of the will and its stoical corollary than with questions of human relation, donation, and a yielding to radical alterity. Chua's work makes a major and controversial statement by challenging the current image of Beethoven, and by suggesting an alterior freedom that can speak ethically to the twenty-first century.