'A brilliant and revelatory book about the history of ideas' David Runciman 'Fascinating and important' Ruth Scurr The Enlightenment is popularly seen as the Age of Reason, a key moment in human history when ideals such as freedom, progress, natural rights and constitutional government prevailed. In this radical re-evaluation, historian Richard Whatmore shows why, for many at its centre, the Enlightenment was a profound failure. By the early eighteenth century, hope was widespread that Enlightenment could be coupled with toleration, the progress of commerce and the end of the fanatic wars of religion that were destroying Europe. At its heart was the battle to establish and maintain liberty in free states – and the hope that absolute monarchies such as France and free states like Britain might even subsist together, equally respectful of civil liberties. Yet all of this collapsed when states pursued wealth and empire by means of war. Xenophobia was rife and liberty itself turned fanatic. The End of Enlightenment traces the changing perspectives of economists, philosophers, politicians and polemicists around the world, including figures as diverse as David Hume, Adam Smith, Edmund Burke and Mary Wollstonecraft. They had strived to replace superstition with reason, but witnessed instead terror and revolution, corruption, gross commercial excess and the continued growth of violent colonialism. Returning us to these tumultuous events and ideas, and digging deep into the thought of the men and women who defined their age, Whatmore offers a lucid exploration of disillusion and intellectual transformation, a brilliant meditation on our continued assumptions about the past, and a glimpse of the different ways our world might be structured - especially as the problems addressed at the end of Enlightenment are still with us today.

While post- and decolonial theorists have thoroughly debunked the idea of historical progress as a Eurocentric, imperialist, and neocolonialist fallacy, many of the most prominent contemporary thinkers associated with the Frankfurt School—Jürgen Habermas, Axel Honneth, and Rainer Forst—have defended ideas of progress, development, and modernity and have even made such ideas central to their normative claims. Can the Frankfurt School's goal of radical social change survive this critique? And what would a decolonized critical theory look like? Amy Allen fractures critical theory from within by dispensing with its progressive reading of history while retaining its notion of progress as a political imperative, so eloquently defended by Adorno. Critical theory, according to Allen, is the best resource we have for achieving emancipatory social goals. In reimagining a decolonized critical theory after the end of progress, she rescues it from oblivion and gives it a future.

The End of the Experiment ties together Stanley Rothman's theory of post-industrialism and his four decades of research on American politics and society. Rothman discusses the rise and fall of the New Left, the sixties' impact on America's cultural elites, and the emergence of new post-industrial humanistic values. The first part of this book explains how cultural shifts in post-industrial society increased the influence of intellectuals and redefined America's core values. The second part examines how the shift in American social and cultural values led to a crisis of confidence in the American experiment. And in a final section, Rothman's contemporaries provide insight into his work, reflecting on his continued influence and his devotion to traditional liberalism. Rothman presents a quantitative study of personality differences between traditional American elites and new cultural elites. Rothman argues that the experiment of America—as a new nation rooted in democracy, morality, and civic virtue—is being destroyed by a disaffected intellectual class opposed to traditional values.

New third edition of this acclaimed accessible overview of the Enlightenment, with a new chapter and guidance on further research.

Radically reorienting our understanding of the Enlightenment, this book explores the complex relations between "englightened" values and the making of scientific knowledge. Here monsters and automata, barometers and botanical gardens, polite academics and boisterous clubs, plans for violent wars and for universal peace, are all relocated in the landscape of enlightened Europe. The contributors show how changing forms of discipline, machinery, and instrumentation affected the emergence of new kinds of knowledge; consider how institutions of public rate taste and conversation helped provide a common frame for the study of human and nonhuman natures; and explore the regional operations of scientific culture at the geographical fringes of Europe. Covering a wide range of scientific disciplines, both in the principal European countries and in areas peripheral to Europe, the book also includes ample illustrations and an extensive bibliography. Implicated in the rise of both fascism and liberal secularism, the moral and political values that shaped the Enlightenment remain controversial today. Through careful scrutiny of how these values influenced and were influenced by the concrete practices of its sciences, this book gives us an entirely new sense of the Enlightenment. -- from back cover.

This book provides a straightforward introduction to teleology in biology, the work it did and the work it can do. Informed by history and philosophy, it focuses on scientific concerns. Seventeenth, eighteenth, and nineteenth century biologists proposed a menagerie of biological “actors” to explain power without appealing to Aristotelian vegetable souls and final causes. Three constraints on teleology narrowed the field, selecting among the various actors as they mutated and recombined. Methodological naturalism, local adaptation, and blind chance each represent a significant philosophical advance in biology. Kant, Darwin, and the Modern Synthesis provided a new teleology, grounded in natural selection, an etiological recursion of form and function, and the details of carbon chemistry on Earth. They naturalized teleology, but they also finalized nature, shifting conceptions about the world and science. Understanding these links – historical, philosophical, and theoretical – sets the stage for new work moving forward.

More than any earlier period of European intellectual history, the age of Enlightenment infused the republic of letters with social and political significance; this long-awaited new collection from Routledge brings together in five volumes the very best scholarship on the period and its legacy. It also incorporates historical and critical essays addressed to the Enlightenment' s alleged responsibility for institutions or policies prevalent in the twentieth century, including economic globalization and the Holocaust.

As we face new global challenges – from climate change to the international political order – the need to re-examine the historical roots of cosmopolitanism and liberal principles on a global scale has become increasingly central to the political conversation. Cosmopolitanism and the Enlightenment brings together leading scholars in cultural history, the history of ideas and global politics in order to reassess the complexity of cosmopolitanism during the Enlightenment and its various interpretations over time. Through a fresh and revisionist perspective, the volume explores issues of universalism and cultural diversity, the idea of civilization, race, gender, empire, colonialism, global inequality, national patriotism, international and civil conflict, and other forms of political discourse, challenging the simple negative stereotype that the Enlightenment was inevitably hierarchical and Eurocentric. This timely intervention into the debate about the legacy of the Enlightenment highlights both the plurality and the continuing relevance of Enlightened cosmopolitanism to contemporary global concerns.

This fascinating introduction to the intersection between religion, neuroscience, and moral philosophy asks: Can there be a Buddhism without karma, nirvana, and reincarnation that is compatible with the rest of knowledge? If we are material beings living in a material world—and all the scientific evidence suggests that we are—then we must find existential meaning, if there is such a thing, in this physical world. We must cast our lot with the natural rather than the supernatural. Many Westerners with spiritual (but not religious) inclinations are attracted to Buddhism—almost as a kind of moral-mental hygiene. But, as Owen Flanagan points out in The Bodhisattva's Brain, Buddhism is hardly naturalistic. In The Bodhisattva's Brain, Flanagan argues that it is possible to discover in Buddhism a rich, empirically responsible philosophy that could point us to one path of human flourishing. Some claim that neuroscience is in the process of validating Buddhism empirically, but Flanagan'’ naturalized Buddhism does not reduce itself to a brain scan showing happiness patterns. “Buddhism naturalized,” as Flanagan constructs it, offers instead a fully naturalistic and comprehensive philosophy, compatible with the rest of knowledge—a way of conceiving of the human predicament, of thinking about meaning for finite material beings living in a material world.