Showing papers on "Enlightenment published in 1986"

An Inquiry Into the Original of Our Ideas of Beauty and Virtue; In Two Treatises

Abstract: Francis Hutcheson's first book, An Inquiry into the Original of Our Ideas of Beauty and Virtue, was published in 1725, when its author was only thirty-one, and went through four editions during his lifetime. This seminal text of the Scottish Enlightenment is now available for the first time in a variorum edition based on the 1726 edition. The Inquiry was written as a critical response to the work of Bernard Mandeville and as a defense of the ideas of Anthony Ashley Cooper, Lord Shaftesbury. It consists of two treatises exploring our aesthetic and our moral abilities. Francis Hutcheson was a crucial link between the continental European natural law tradition and the emerging Scottish Enlightenment. Hence, he is a pivotal figure in the Natural Law and Enlightenment Classics series. A contemporary of Lord Kames and George Turnbull, an acquaintance of David Hume, and the teacher of Adam Smith, Hutcheson was arguably the leading figure in making Scotland distinctive within the general European Enlightenment.

The Second Treatise on Civil Government

Abstract: As one of the early Enlightenment philosophers in England, John Locke sought to bring reason and critical intelligence to the discussion of the origins of civil society. Endeavouring to reconstruct the nature and purpose of government, a social contract theory is proposed. "The Second Treatise" sets forth a detailed discussion of how civil society came to be and the nature of its inception. Locke's discussion of tacit consent, separation of powers, and the right of citizens to revolt against repressive governments, has made the Second Treatise one of the most influential essays in the history of political philosophy.

The Chinese Enlightenment : Intellectuals and the Legacy of the May Fourth Movement of 1919

Abstract: It is widely accepted, both inside China and in the West, that contemporary Chinese history begins with the May Fourth Movement. Vera Schwarcz's imaginative new study provides China scholars and historians with an analysis of what makes that event a turning point in the intellectual, spiritual, cultural and political life of twentieth-century China.

Kant on Enlightenment and revolution

Abstract: (1986). Kant on Enlightenment and revolution. Economy and Society: Vol. 15, No. 1, pp. 88-96.

The Chinese enlightenment

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The philosophy of the "Odyssey"

Abstract: The ancient critics are well known—some might say notorious—for their readiness to read literature, and particularly Homer, through moral spectacles. Their interpretations of Homeric epic are philosophical, not only in the more limited sense that they identified specific doctrines in the speeches of Homer's characters, making the poet or his heroes spokesmen for the views of Plato or Epicurus, but also in a wider sense: the critics demand from Homer not merely entertainment but enlightenment on moral and religious questions, on good and evil, on this life and the after-life. When they fail to find what they seek, they follow Plato and find him wanting.

The Rise of Nationalism in Korea

Abstract: The development of nationalism in Korea in the twentieth century must be seen in the light of late nineteenth century theories and movements. In response to confrontation with Japan and Western nations during the latter half of the 1800s, three prominent ideologies developed in Korea: the "defend orthodoxy, ban heterodoxy" [ wijŏng ch'ŏksa ], "enlightenment" [ kaehwa ], and "Eastern learning" [ Tonghak ] movements. These ideologies focused attention on issues of national identity and the appropriate response to the challenge of foreign penetration. The evolution of these three movements through the first decade of the twentieth century created the framework for the subsequent Korean response to colonialism and the later development of nationalism.

Justus Möser and the German Enlightenment

Abstract: Preface Acknowledgments Abbreviations 1. Justus Moser in the German Enlightenment 2. Moser's social universe: urban notability and Enlightenment intelligentsia 3. Moser's political universe: secular politics in a confessional state 4. Moser's historical universe: regional history and cosmopolitan history 5. The party of incremental movement: social and economic reform in Moser's Osnabruck 6. Moser's social theory: local patriotism and the defense of the estates 7. The dialectic of Enlightenment: the debate over theory and practice Bibliography Index.

Professor Hick on Religious Pluralism

Abstract: The major religious traditions clearly seem to be making very different claims about the nature of the religious ultimate and our relation to this ultimate. For example, orthodox Christians believe in an infinite creator God who has revealed himself definitively in the Incarnation in Jesus. But while affirming that there is one God who is creator and judge, devout Muslims reject as blasphemous any suggestion thatJesus was God incarnate. Theravada Buddhists, on the other hand, do not regard the religious ultimate as an ontologically distinct creator at all. And even within, say, the Buddhist family of traditions sharp differences emerge: followers of Jodo-Shinshu (True Sect of the Pure Land) Buddhism maintain that salvation/enlightenment is attainable simply through exercising faith in the Amida Buddha and the recitation of the nembutsu, whereas Zen monks reject as illusory any worldview which implies dualism and hold that enlightenment or satori (viz, a direct, unmediated apprehension of the ultimate nature of reality which transcends all distinctions) is to be attained only through rigorous self-discipline.

Philosophers and Pamphleteers: Political Theorists of the Enlightenment

Abstract: This volume discusses the ideas of six leading thinkers of the French Enlightenment: Montesquieu, Voltaire, Rousseau, Diderot, Holbach, and Condorcet. A general introduction surveys the political theories of the Enlightenment, setting them in the context of the political realities of 18th-century France. The first book of its kind on the subject, Philosophers and Pamphleteers brings a welcome, new perspective to the study of French political thought during a fascinating historical era.

Essay Review: Science in the Enlightenment: Science and the Enlightenment:

Abstract: Thomas Hankins's Science and the Enlightenment is in some ways a work inspired by the values of the Enlightenment itself. It is comprehensive (if not quite encyclopedic) in its coverage, lucid in its exposition, broadly progressivist in its narrative line, and pedagogic in its overall intentions. After a short introduction to the Enlightenment movement as a whole, it surveys developments across the whole range of the sciences in the eighteenth century, treating in successive chapters mathematical and experimental physics, chemistry, the life-sciences and the 'moral sciences'. In each case, Hankins gives wellsupported accounts of the essential developments, on the basis, by and large, of the best available authorities: Truesdell on rational mechanics, Heilbron on electricity, Roger on the life-sciences. In the case of chemistry, where a single work of the authoritative status of these is lacking, Hankins constructs a coherent and persuasive synthesis, based on the work of Guerlac and Gough. The exposition is straightforward, and will be easily comprehensible to the students at whom it is aimed. Hankins has taken well the lesson of the Enlightenment writers, that pedagogic success depends upon clarity of expression, or (as the Encyclopedie put it) that "the principles of the sciences would be very irksome if the belles lettres did not lend them their charm".1 My main criticism can be expressed by saying that Hankins nevertheless fails to produce a history of eighteenth century science which is fully in the Enlightenment spirit. To tell the parallel histories of independent disciplines would not have appeared an appropriate historiographical choice to the writers of the Enlightenment themselves. Their own historiographical and educational projects were dominated by the desire to see knowledge as an interconnected unity, and to understand the growth of the 'arts and sciences' in relation to the progress of their society as a whole. They perceived the scientific developments of their day as part of an overall process of cultural and social improvement, that of 'enlightenment' itself. Hankins, on the other hand, fails to accept the challenge of describing eighteenth century science in relation to the Enlightenment as a social and

Is Critical Thinking a Technique, Or a Means of Enlightenment?

Abstract: This paper proposes a theoretical basis for practicing and teaching critical thinking as both \"technique\" and \"means for enlightenment.\" Since the current state of the art (as reflected in journal articles as well as textbooks) seems to me more advanced in developing techniques, the stress here is on \"enlightenment.\" Thus, the ideas I explore are offered as a contribution on the \"basic theoretical underpinnings\" which Richard Paul recognizes are needed for \"critical thinking in the 'strong' sense.\"[1] This is to say that I will be proposing a theoretical basis for understanding that conception of critical thinking as a means for enlightenment. In order to do so, I will offer some thoughts on what enlightenment might be, why certain features in our cultural history have resulted in its atrophy, and how we might make a start toward changing that situation. The paper has three parts. Part ~ One presents the notion of \"instrumental reason\" as a mode of reasoning quite different from \"judgment.\" The former is concerned with developing techniques for achieving alreadystipulated ends by utilizing alreadygiven means. The latter is concerned with an extended sense of reasoning which examines those means and ends in the light of human needs and goals. In presenting this concept, I'll be relying on the work of Ian Angus, which is situated at the juncture of phenomenology (as developed by Edmund Husserl) and the Critical Theory deUniversity of Texas at Arlington

Nietzsche's Perspectivism and the Autonomy of the Master Type

Abstract: A key prong in Nietzsche's indictment of the nihilism of Western culture is his almost Lamarckian, psycho-social claim that we, the ongoing human "herd", are unlikely to produce (by way of philosophers and leaders) anything more than certain resentful and revenge-minded personality types. Such "slavish" types include for Nietzsche most great thinkers since Socrates and Euripides, extending through Christianity, the Enlightenment and German idealism; they are psychologically incapable of dealing with tasks of human cognition and valuation in a world where "God is dead." In Nietzsche's words: "God is dead: but as the human race is constituted, there will perhaps be caves for millenniums yet, in which people will show his shadow.-And we-we have still to overcome his shadow!" (1974 p. 108) To reverse this trend, Nietzsche proposes a new vision of the "'type'' man. Part of this vision is his description of a "master" type of morality.' Yet, Nietzsche seems to ascribe to this "master" two incompatible sets of qualities. On the one hand, Nietzsche writes exuberantly of the master's "legislative" and moral autonomy, its artistic creativity, and even responsibility, all in direct contrast to the slave's heteronomical, "herd" morality. On the other hand, with various biosocial metaphors he talks of the deplorable conditions for "breeding" a species of such masters out of, and in opposition to, the "herd" of slaves. It would seem, then, that Nietzsche has a variation of Kant's dilemma, i.e., trying to square a demand for moral autonomy (but where lack of heteronomy of the will is not necessarily a matter of being rationally motivated to obey the Moral Law) with an equally competing demand to account for the causal conditions for such a master. The goal of this essay is

The State and the Shepherds in Pre-Enlightenment Naples

Abstract: The Enlightenment invention of the science of political economy is generally dated from Adam Smith's 1776 publication of The Wealth of Nations. 1 The root assumptions of this new science are well documented from the seventeenth century in the practice of the Anglo-American economy and a shift of theoretical focus in moral philosophy.2 For Smith, the numerous vying and debilitating passions of his Theory of Moral Sentiments (1759) gave way to the overriding rational and positive motivation of self-interest for economic gain.3 The Scottish philosophers, however, did not found a new academic discipline, for economics remained only a minor question of "ethical and legal matter involving the application of natural law to civil contracts" in their courses on moral philosophy.4 Besides, the first university chair in the field had already established the

Unthinking faith and enlightenment : Hegel and the impasse of modernity.

Abstract: UNTHINKING FAITH AND FNLTGHTENM FNT : HEGEL AND THE IMPASSE OF MODERNITY*

Changing Sensibilities: the Puritan Mind and the Romantic Revolution in Early American Religious Thought

Abstract: The Puritan mind, influenced by John Locke and the Scottish institutionists, dominated the religious scene in America for well over 200 years. From Thomas Hooker, ‘that great physician of the soul and a veritable doctor of the church’, who led New England Puritanism in the seventeenth century, to the Yale divine Nathaniel Taylor, a strong and vocal Neocalvinist of the early nineteenth century, Puritan sensibilities were firmly established in the theological pursuits of the American intelligentsia. While Anglicans, Baptists, Lutherans and Quakers early on established religious communities in America, Sydney Ahlstrom points out that even as late as 1775 ‘the Puritans comprised seventy-five percent of the religious population in the United States’. With characteristic religious zeal and intellectual vigour, Puritanism established itself as a formidable foe to any religious or philosophical movement that threatened its spiritual tenets. Unitarianism posed little threat because the movement had too few converts until the nineteenth century. And, with surprising adaptability, the Puritans, who had always tended to emphasise an element of rationalism in their theological doctrines, incorporated many ideas of the Enlightenment into their own religious beliefs.

From Inspiration to Institution--The Rise of Sectarian Identity in Jodo Shinshu

Abstract: WHEN tracing their origins, religious organizations often depict themselves as springing into existence full-bodied from the inspiration of a founder. Whatever they may claim as their starting point -revelation, enlightenment experience, charismatic leader, or what notthey consider institutional forms to be a direct extension and an immediate and inevitable result of that inspired beginning. Hence sectarian histories draw institutional conclusions from formative visions, and emphasize the community of believers and the religious network that coalesce around that inspiration. The rise of religious organizations, however, is generally more protracted and complicated than this. It entails an elaborate and extended evolution wherein belief systems, ceremonies and ritual, hierarchies, legitimation of authority, and institutional structure are all gradually defined. The end result is a complex constellation of religious forms that are only intimated, if included at all, in the original vision of the founder. Nonetheless, that vision functions as a causal force and sets in motion the entire evolutionary chain; it provides the raw material from which subsequent interpretations are fashioned, so that what arises later does indeed have a link to what has gone before. The intricate process of sectarian evolution is well exemplified in the history of Jodo Shinshui , one of the largest schools of Buddhism in Japan. Jodo Shinshu, known more simply as Shinshu, emerged out of the teachings of Shinran 9Z, 1173-1262, and from the band of followers he left behind. Shinran did not consider himself the founder of a school of Buddhism, nor was his following clearly distinguishable from the broader Pure Land movement originated by his teacher Honen ie, 1133-1212. The entire movement arose in opposition to the organized religion of the period, the so-called eight