Hume's moral theory' was the most important contribution to the sustained debate among the British Moralists of the 17th and 18th centuries. J. L. Mackie's classic text examines this debate and provides an excellent introduction to some of the main problems of moral philosophy.
First published in 1981, this book traces the history of the National Union of Women’s Suffrage Societies (NUWSS) from 1897-1914. Whereas most historians have focused on the more militant aspect of the struggle for female enfranchisement, embodied by the Women’s Political and Social Union (WPSU), this work provides an essential overview of the often dismissed non-violent and constitutional NUWSS — by 1914 the largest single women’s suffrage organisation. The author argues that, although a less dramatic organisation than the WPSU, the NUWSS was far more responsible for laying the pre-war groundwork for the enfranchisement of women in 1918.
These three volumes - devoted to Jeremy Bentham, James Mill, and John Stuart Mill - represent a triumph of the contextual method rather than a pure contribution to the History of Philosophy. The Utilitarians, Stephen argues, were social reformers first and philosophers second. Volume One consists largely of a catalogue of the social evils that provided Bentham with his problem and his stimulus. He realized that the ruling classes did not always desire 'the greatest happiness of the greatest number', and this in turn propelled him towards political radicalism. Volume Two contains an extended discussion of the problems of the new science of political economy (Malthus, Ricardo) which provided the framework for much of James Mill's thought. In Volume Three we find that even seemingly pure philosophical problems, such as those treated in J.S. Mill's Logic, are not entirely divorced from social and political vested interests.
Americans have long believed that the private lives of their politicians are important indicators of their fitness to lead and of their ability to defend and uphold American values. For many, a sex scandal renders a person ineligible, or at the very least questionably qualified, for public service. In Compromising Positions, Leslie Dorrough Smith questions the assumption that sex scandals are really about sex-- that is, that they are primarily concerned with the discovery of sexual misconduct. She argues that they are, instead, a form of cultural storytelling that uses racial and gendered symbols to create a collective sense of national worth and strength. Smith shows that sex scandals involve the use of four very powerful social tools--gender, race, politics, and religion-- that together create a rhetoric about what America is, who is eligible to formally represent it, and what types of symbolic religiosity such leaders must display to legitimize their power. Americans tend to condemn or excuse the sexual misdeeds of their politicians depending on the degree to which the individual in question reinforces evangelical interpretations of "American values" and a "Christian nation." Such values include not just moral integrity, but strength, courage, and conquest. As a consequence, sex scandals are less likely to occur in cultural moments when the public is open to reading a politician's moral lapse as a symbolic form of national dominance. Put simply, when a leader is perceived as strong, domineering, and necessary for national health, many people will find ways either to overlook his illicit sexual behavior or somehow read it as an American act.
The Heart of Judgment explores the nature, historical significance, and continuing relevance of practical wisdom. Primarily a work in moral and political thought, it also relies extensively on research in cognitive neuroscience to confirm and extend our understanding of the faculty of judgment. Ever since the ancient Greeks first discussed practical wisdom, the faculty of judgment has been an important topic for philosophers and political theorists. It remains one of the virtues most demanded of our public officials. The greater the liberties and responsibilities accorded to citizens in democratic regimes, the more the health and welfare of society rest upon their exercise of good judgment. While giving full credit to the roles played by reason and deliberation in good judgment, the book underlines the central importance of intuition, emotion, and worldly experience.
Sublime' and 'Milton' - no other pairing is used more frequently in early discussions of the author of Paradise Lost: Addison finds Milton's genius 'wonderfully turned to the Sublime', John Dennis calls Milton 'the sublimist of all our poets', while Jonathan Richardson concludes that Milton's mind 'is truly poetical. Great, strong, elegant and sublime'. Modern critics look askance at these 'sublime Miltonists', who are charged with forcing Paradise Lost, they took what was essentially a Restoration term and challenged it with an alternative aesthetic category - the beautiful. Though beauty did mark a certain generic stability (in a Burkean sense), it came increasingly to represent generic transformation, which in its most radical form recast the notion of a 'sublime Milton'. It is this play of oxymorons - sublime epic and beautiful sublime - that marks the brilliance of the early eighteenth century' criticism of Paradise Lost. To explore the early-eighteenth-century view of the 'sublime Milton', the author analyzes the work of five readers of Paradise Lost during the years 1701-34: Joseph Addison, the only writer of the five who attained any lasting fame; John Dennis, by far the most important - and overlooked - of the early Miltonists; Anne Finch, Countess of Winchilsea, author of a brilliant parody of Book 8 and of even more remarkable accounts of Eve; Jane Adams, a lyric poet from Scotland who re-imagined the domestic hierarchy of Adam and Eve; and Jonathan Richardson, who attempted the first Christian interpretation of Paradise Lost and who authored the first biography of Milton as a 'sublime poet'. Together these critics represent the richness, cohesion, and variety of the interpretive community reading Paradise Lost in the first decades of the eighteenth century.
During the Scottish Enlightenment the relationship between aesthetics and ethics became deeply ingrained: beauty was the sensible manifestation of virtue; the fine arts represented the actions of a virtuous mind; to deeply understand artful and natural beauty was to identify with moral beauty; and the aesthetic experience was indispensable in making value judgments. This book reveals the history of how the Scots applied the vast landscape of moral philosophy to the specific territories of beauty - in nature, aesthetics and ethics - in the eighteenth century. The author explores a wide variety of sources, from academic lectures and institutional record, to more popular texts such as newspapers and pamphlets, to show how the idea that beauty and art made individuals and society more virtuous was elevated and understood in Scottish society.
Thank you for visiting our website. Would you like to provide feedback on how we could improve your experience?
This site does not use any third party cookies with one exception — it uses cookies from Google to deliver its services and to analyze traffic.Learn More.