New readings and perspectives on Nietzsche's work are brought together in this collection of essays by prominent scholars from North America and Europe. They question whether Nietzsche's work and the conventional interpretation of it is rhetorical and nih.

This article maintains that the process of globalization may be best understood as the spatial offspring of modern technology, just as “the end of history” is its temporal offspring. This conclusion is prefigured in the thought of four 20th-century thinkers who, despite their diverse personal and ideological background, came to almost identical conclusions about the role of technology in modernity. These thinkers, Kojève, Strauss, Schmitt, and Heidegger, may be considered as collaborators in deciphering the meaning of modern technology and its (...) planet-transforming capacities. (shrink)

According to Lewis's modal realism, all ways the world could be are represented by possible worlds, and all possible worlds represent some way the world could be. That there are just the right possible worlds to represent all and only the ways the world could be is to be guaranteed by the principle of recombination. Lewis sketches the principle , but does not spell out a precise version that generates just the right possibilities. David Efird and Tom Stoneham have offered (...) a principle that aims to do just that.In this paper, we argue that Efird's and Stoneham's principle of recombination is not successful – it fails to generate the right possibilities – but we also suggest ways that their account might be improved to solve the problem we raise. We also argue against Efird's and Stoneham's claim that the correct principle of recombination demonstrates the possibility of nothing concrete – it is true that their principle of recombination has models consistent with the existence of an empty world, but we only get the possibility of nothing if mereologically null individuals are possible. The Lewisian should only think mereologically null individuals are possible if he or she has some independent reason for believing in the possibility of an empty world, so the principle of recombination provides no new evidence for that possibility. We draw some morals from this for the correct way to formulate the principle of recombination. (shrink)

According to Lewis's modal realism, all ways the world could be are represented by possible worlds, and all possible worlds represent some way the world could be. That there are just the right possible worlds to represent all and only the ways the world could be is to be guaranteed by the principle of recombination. Lewis sketches the principle (put roughly: anything can co-exist with anything else), but does not spell out a precise version that generates just the right possibilities. (...) David Efird and Tom Stoneham have offered a principle that aims to do just that.In this paper, we argue that Efird's and Stoneham's principle of recombination is not successful – it fails to generate the right possibilities – but we also suggest ways that their account might be improved to solve the problem we raise. We also argue against Efird's and Stoneham's claim that the correct principle of recombination demonstrates the possibility of nothing concrete – it is true that their principle of recombination has models consistent with the existence of an empty world, but we only get the possibility of nothing if mereologically null individuals are possible. The Lewisian should only think mereologically null individuals are possible if he or she has some independent reason for believing in the possibility of an empty world, so the principle of recombination provides no new evidence for that possibility. We draw some morals from this for the correct way to formulate the principle of recombination. (shrink)

Few categories are as useful for illuminating the whole complex of correlative intellectual, spiritual and political problems of the modern world as the opposites of time and eternity. Tom Darby has made impressive use of the dialectic of time and its overcoming in the “eternal instant” not only to analyse the central preoccupations of Rousseau, Hegel and others, but also to reveal their representative significance within the peculiarly modern concern with existence. One is reminded of the Homeric distinction between (...) men and gods as that of mortals versus immortals, which was replaced by the Platonic redefinition of man as the mortal immortal who lives in the tension between life and death. For it is precisely the rejection of that tension that has formed the self-understanding of Western man since the Renaissance and has so completely absorbed the interest of the thinkers covered by Darby’s study. The search for perfection in individual and political existence is in essence the desire to escape the temporality of the human condition. Imperfection, finiteness, contingency and death are the inescapable fate of all creatures that live within time. It is only by escaping temporality that we can aspire to the being of eternity which, in Boethius’s formulation, is “the simultaneously whole and perfect possession of interminable life”. (shrink)

Few categories are as useful for illuminating the whole complex of correlative intellectual, spiritual and political problems of the modern world as the opposites of time and eternity. Tom Darby has made impressive use of the dialectic of time and its overcoming in the “eternal instant” not only to analyse the central preoccupations of Rousseau, Hegel and others, but also to reveal their representative significance within the peculiarly modern concern with existence. One is reminded of the Homeric distinction between (...) men and gods as that of mortals versus immortals, which was replaced by the Platonic redefinition of man as the mortal immortal who lives in the tension between life and death. For it is precisely the rejection of that tension that has formed the self-understanding of Western man since the Renaissance and has so completely absorbed the interest of the thinkers covered by Darby’s study. The search for perfection in individual and political existence is in essence the desire to escape the temporality of the human condition. Imperfection, finiteness, contingency and death are the inescapable fate of all creatures that live within time. It is only by escaping temporality that we can aspire to the being of eternity which, in Boethius’s formulation, is “the simultaneously whole and perfect possession of interminable life”. (shrink)

This is a book about Hobbes's philosophy as a whole, viewed through the lens of his philosophy of science. Political philosophy is claimed to have a certain autonomy within Hobbes's scheme of philosophy and science as a whole, and in particular, a kind of autonomy in relation to natural sciences. Hobbes's moral and political philosophies guide action --of both individual subjects and sovereigns. They have a role in a special kind of rhetorical product called counsel. In natural science Hobbes probably (...) exaggerates the explanatory powers of mechanics --the theory of matter in motion-- including by an attempted assimilation of geometry to the sciences of motion. (shrink)

"The well-known moral and political doctrines of Leviathan have tended to overshadow Hobbes's speculations in other fields. In this book doctrines familiar from the treatises on 'Policy', as well as less familiar empirical and metaphysical theories, are given balanced consideration against the background of his philosophy of science."--Bookjacket.

Contemporary experimental philosophers sometimes use versions of an argument from the history of philosophy to defend the claim that what they do is philosophy. Although experimental philosophers conduct surveys and carry out what appear to be experiments in psychology, making them methodologically different from most analytic philosophers working today, techniques like theirs were not out of the ordinary in the philosophy of the past, early modern philosophy in particular. Or so some of them argue. This paper disputes the argument, citing (...) important differences between early modern philosopher-scientists – Descartes, Hobbes and Boyle – and their supposed modern counterparts. Although there is some continuity between early modern philosopher-scientists and the contemporary experimentalists, it is mostly a continuity of interest in empirically informed philosophy, not a distinctively experimental philosophy. (shrink)

I evaluate Schurz's proposed meta-inductive justification of induction, a refinement of Reichenbach's pragmatic justification that rests on results from the machine learning branch of prediction with expert advice. My conclusion is that the argument, suitably explicated, comes remarkably close to its grand aim: an actual justification of induction. This finding, however, is subject to two main qualifications, and still disregards one important challenge. The first qualification concerns the empirical success of induction. Even though, I argue, Schurz's argument does not need (...) to spell out what inductive method actually consists in, it does need to postulate that there is something like the inductive or scientific prediction strategy that has so far been significantly more successful than alternative approaches. The second qualification concerns the difference between having a justification for inductive method and for sticking with induction for now. Schurz's argument can only provide the latter. Finally, the remaining challenge concerns the pool of alternative strategies, and the relevant notion of a meta-inductivist's optimality that features in the analytic step of Schurz's argument. Building on the work done here, I will argue in a follow-up paper that the argument needs a stronger dynamic notion of a meta-inductivist's optimality. (shrink)

Contemporary experimental philosophers sometimes use versions of an argument from the history of philosophy to defend the claim that what they do is philosophy. Although experimental philosophers conduct surveys and carry out what appear to be experiments in psychology, making them methodologically different from most analytic philosophers working today, techniques like theirs were not out of the ordinary in the philosophy of the past, early modern philosophy in particular. Or so some of them argue. This paper disputes the argument, citing (...) important differences between early modern philosopher-scientists – Descartes, Hobbes and Boyle – and their supposed modern counterparts. Although there is some continuity between early modern philosopher-scientists and the contemporary experimentalists, it is mostly a continuity of interest in empirically informed philosophy, not a distinctively experimental philosophy. (shrink)

Contemporary experimental philosophers sometimes use versions of an argument from the history of philosophy to defend the claim that what they do is philosophy. Although experimental philosophers conduct surveys and carry out what appear to be experiments in psychology, making them methodologically different from most analytic philosophers working today, techniques like theirs were not out of the ordinary in the philosophy of the past, early modern philosophy in particular. Or so some of them argue. This paper disputes the argument, citing (...) important differences between early modern philosopher-scientists – Descartes, Hobbes and Boyle – and their supposed modern counterparts. Although there is some continuity between early modern philosopher-scientists and the contemporary experimentalists, it is mostly a continuity of interest in empirically informed philosophy, not a distinctively experimental philosophy. (shrink)

Contemporary experimental philosophers sometimes use versions of an argument from the history of philosophy to defend the claim that what they do is philosophy. Although experimental philosophers conduct surveys and carry out what appear to be experiments in psychology, making them methodologically different from most analytic philosophers working today, techniques like theirs were not out of the ordinary in the philosophy of the past, early modern philosophy in particular. Or so some of them argue. This paper disputes the argument, citing (...) important differences between early modern philosopher-scientists – Descartes, Hobbes and Boyle – and their supposed modern counterparts. Although there is some continuity between early modern philosopher-scientists and the contemporary experimentalists, it is mostly a continuity of interest in empirically informed philosophy, not a distinctively experimental philosophy. (shrink)

Deflationists believe that the question “What is truth?” should be answered not by means of a metaphysical inquiry into the nature of truth, but by figuring out what use we make of the concept of truth, and the word ‘true’, in practice. This article accepts this methodology, and it thereby rejects pluralism about truth that is driven by ontological considerations. However, it shows that there are practical considerations for a pluralism about truth, formulated at the level of use. The theory (...) expounded by this article states that truth is a dual-purpose tool; it can be used as a device for transferring justificatory burdens and, for select areas of discourse, it can also be used as a standard, a norm. This contrast in how truth is used introduces a bifurcation in our discourse that is reminiscent of metaphysical divides traced by more traditional versions of alethic pluralism. However, my pluralism “at the level of use” states that truth is plural solely at the level of use. It is unified at both the conceptual as well as the metaphysical level. At those levels, the theory takes its cue from deflationism. As such, this theory is offered as a midway point and as a potential way forward in the debate between deflationism and pluralism. (shrink)

The no-free-lunch theorems promote a skeptical conclusion that all possible machine learning algorithms equally lack justification. But how could this leave room for a learning theory, that shows that some algorithms are better than others? Drawing parallels to the philosophy of induction, we point out that the no-free-lunch results presuppose a conception of learning algorithms as purely data-driven. On this conception, every algorithm must have an inherent inductive bias, that wants justification. We argue that many standard learning algorithms should rather (...) be understood as model-dependent: in each application they also require for input a model, representing a bias. Generic algorithms themselves, they can be given a model-relative justification. (shrink)

This paper offers an ethical framework for the development of robots as home companions that are intended to address the isolation and reduced physical functioning of frail older people with capacity, especially those living alone in a noninstitutional setting. Our ethical framework gives autonomy priority in a list of purposes served by assistive technology in general, and carebots in particular. It first introduces the notion of “presence” and draws a distinction between humanoid multi-function robots and non-humanoid robots to suggest that (...) the former provide a more sophisticated presence than the latter. It then looks at the difference between lower-tech assistive technological support for older people and its benefits, and contrasts these with what robots can offer. This provides some context for the ethical assessment of robotic assistive technology. We then consider what might need to be added to presence to produce care from a companion robot that deals with older people’s reduced functioning and isolation. Finally, we outline and explain our ethical framework. We discuss how it combines sometimes conflicting values that the design of a carebot might incorporate, if informed by an analysis of the different roles that can be served by a companion robot. (shrink)

This article poses a challenge to Schurz’s proposed metainductive justification of induction. It is argued that Schurz’s argument requires a notion of optimality that can deal with an expanding pool of prediction strategies.

Pragmatism and the correspondence theory of truth are longtime foes. Nevertheless, there is an argument to be made that pragmatists must embrace truth as correspondence. I show that there is a distinctive pragmatic utility to taking truth to be correspondence, and I argue that it would be inconsistent for pragmatists to accept the utility of the belief that truth is correspondence while resisting the premise that this belief is correct. -/- In order to show how pragmatists can embrace truth as (...) correspondence, I develop a kind of alethic pluralism, which treats pragmatist truth as theoretically fundamental to truth as correspondence. This theoretical fundamentality of pragmatist truth allows the pragmatist to conditionally accept truth as correspondence for certain discourses without falling prey to the typical pragmatist objections to correspondence. This pluralist account of truth thus allows pragmatists to concede that, for certain domains of discourse, truth is correspondence, without thereby betraying their pragmatist principles. (shrink)

The essays collected here demonstrate that the philosophy of habit is not confined to the work of just a handful of thinkers, but traverses the entire history of Western philosophy and continues to thrive in contemporary theory. A History of Habit: From Aristotle to Bourdieu is the first book to document the richness and diversity of this history. It demonstrates the breadth, flexibility, and explanatory power of the concept of habit as well as its enduring significance. It makes the case (...) for habit’s perennial attraction for philosophers, psychologists, and sociologists. (shrink)

In this thesis I investigate the theoretical possibility of a universal method of prediction. A prediction method is universal if it is always able to learn from data: if it is always able to extrapolate given data about past observations to maximally successful predictions about future observations. The context of this investigation is the broader philosophical question into the possibility of a formal specification of inductive or scientific reasoning, a question that also relates to modern-day speculation about a fully automatized (...) data-driven science. I investigate, in particular, a proposed definition of a universal prediction method that goes back to Solomonoff and Levin. This definition marks the birth of the theory of Kolmogorov complexity, and has a direct line to the information-theoretic approach in modern machine learning. Solomonoff's work was inspired by Carnap's program of inductive logic, and the more precise definition due to Levin can be seen as an explicit attempt to escape the diagonal argument that Putnam famously launched against the feasibility of Carnap's program. The Solomonoff-Levin definition essentially aims at a mixture of all possible prediction algorithms. An alternative interpretation is that the definition formalizes the idea that learning from data is equivalent to compressing data. In this guise, the definition is often presented as an implementation and even as a justification of Occam's razor, the principle that we should look for simple explanations. The conclusions of my investigation are negative. I show that the Solomonoff-Levin definition fails to unite two necessary conditions to count as a universal prediction method, as turns out be entailed by Putnam's original argument after all; and I argue that this indeed shows that no definition can. Moreover, I show that the suggested justification of Occam's razor does not work, and I argue that the relevant notion of simplicity as compressibility is already problematic itself. (shrink)

There are many questions we can ask about time, but perhaps the most fundamental is whether there are metaphysically interesting differences between past, present and future events. An eternalist believes in a block universe: past, present and future events are all on an equal footing. A gradualist believes in a growing block: he agress with the eternalist about the past and the present but not about the future. A presentist believes that what is present has a special status. My first (...) claim is that the familiar ways of articulating these views result in there being no substantive disagreement at all between the three parties. I then show that if we accept the controversial truthmaking principle, we can articulate a substantive disagreenment. Finally, I apply this way of formulating the debate to related questions such as the open future and determinism, showing that these do not always line up in quite the way one would expect. (shrink)

Douven (in press) observes that Schurz's meta-inductive justification of induction cannot explain the great empirical success of induction, and offers an explanation based on computer simulations of the social and evolutionary development of our inductive practices. In this paper, I argue that Douven's account does not address the explanatory question that Schurz's argument leaves open, and that the assumption of the environment's induction-friendliness that is inherent to Douven's simulations is not justified by Schurz's argument.

Contemporary experimental philosophers sometimes use versions of an argument from the history of philosophy to defend the claim that what they do is philosophy. Although experimental philosophers conduct surveys and carry out what appear to be experiments in psychology, making them methodologically different from most analytic philosophers working today, techniques like theirs were not out of the ordinary in the philosophy of the past, early modern philosophy in particular. Or so some of them argue. This paper disputes the argument, citing (...) important differences between early modern philosopher-scientists – Descartes, Hobbes and Boyle – and their supposed modern counterparts. Although there is some continuity between early modern philosopher-scientists and the contemporary experimentalists, it is mostly a continuity of interest in empirically informed philosophy, not a distinctively experimental philosophy. (shrink)

Putnam construed the aim of Carnap’s program of inductive logic as the specification of a “universal learning machine,” and presented a diagonal proof against the very possibility of such a thing. Yet the ideas of Solomonoff and Levin lead to a mathematical foundation of precisely those aspects of Carnap’s program that Putnam took issue with, and in particular, resurrect the notion of a universal mechanical rule for induction. In this paper, I take up the question whether the Solomonoff–Levin proposal is (...) successful in this respect. I expose the general strategy to evade Putnam’s argument, leading to a broader discussion of the outer limits of mechanized induction. I argue that this strategy ultimately still succumbs to diagonalization, reinforcing Putnam’s impossibility claim. (shrink)

SCIENTISM AND 'SCIENTIFIC EMPIRICISM' WHAT IS SCIENTISM? Scientism is the belief that science, especially natural science, is much the most valuable part of ...

This chapter is divided into three parts. In the first, I ask whether there is a human right to be spared extreme poverty. The answer is ‘Not necessarily’ if a human right is a legal right, and I argue that ‘human right’ either means a right in international law and associated policy, or else the term has an unacceptably wide sense. In the second section I consider microcredit as a poverty-alleviating mechanism, distinguishing between extreme and relative poverty in developing countries. (...) I argue that credit may not be a good way of alleviating extreme poverty, and that methods of collecting debt used by microcredit providers may have moral drawbacks. In the third section I consider the fit between the class of agents currently involved in offering financial services to the poor, and the class of agents recognized as duty-bearers by human rights law and policy. Unless states become highly involved in microcredit, it is not clear that microfinance providers are or can be human rights duty bearers. (shrink)

_Moral Theory and Anomaly_ considers and rejects the claim that moral theory is too utopian to apply properly to worldly pursuits like political office holding and business, and too patriarchal and speciesist to generate a theory of justice applicable to women and the non-human natural world.

More than once in his writings, Hobbes pronounced on the scope and organization of science. He had provocative views about the subjects that could be termed “scientific” about the scientific subjects that were basic, and about the relative benefits of the various sciences. Some of these views reflect his allegiance to the new mechanical philosophy and his opposition to Aristotelianism; others show the influence of Bacon, who was a virtuoso deviser of blueprints for science. Still others belong to a program (...) of self-advertisement: Hobbes wished to be seen as an important scientist himself - an important worker in the field of optics and no less than the inventor of the science of politics. After expounding Hobbes's views about the organization of science and considering some of the problems they raise, I shall suggest that they throw light on old questions about what has been called “Hobbes's system”. (shrink)

ABSTRACT ABSTRACT: Nietzsche, we are often told, had an account of 'self' or 'mind' or a 'philosophical psychology', in which what he calls our 'drives' play a highly significant role. This underpins not merely his understanding of mind, in particular, of consciousness and action. but also his positive ethics, be they understood as authenticity, freedom, knowledge, autonomy, self-creation, or power. But Nietzsche did not have anything like a coherent account of 'the drives' according to which the self, the relationship between (...) thought and action, or consciousness could be explained; consequently, he did not have a stable account of drives on which his positive ethics could rest. By this, I do not mean that his account is incomplete or that it is philosophically indefensible: both would leave open, misleadingly, the possibility of a rational reconstruction of Nietzsche’s views; both would already assume more unity and coherence than we find in his texts. Specifically, as I show through detailed analysis, Nietzsche provides varied and inconsistent accounts of what a 'drive' is, how much we can know about drives, and the relationship between drives and conscious deliberations about action. I conclude by questioning the hunt for a Nietzschean theory: is this the best way to be reading him? (shrink)

The aim of this paper is to begin a conversation about how we read and write about Nietzsche and, related to this, other figures in the history of philosophy. The principle of charity can appear to be a way to bridge two dif-ferent interpretative goals: getting the meaning of the text right and offering the best philosophy. I argue that the principle of charity is multiply ambiguous along three different dimensions, which I call “unit,” “mode,” and “strength”: consequently, it is (...) not a single, neutral or independent principle to which we can helpfully appeal and it cannot, in itself, perform this bridging function. Nietzsche, I suggest, is particularly ill suited to some forms of charitable reading. I compare charity to what I call “misreporting” a philosopher’s words, in order to highlight some problematic structural similarities. Finally, I assess what charity might be doing instead, if it is not intended to bridge meaning and best philosophy. (shrink)

The key role that animals play in our aesthetic appreciation of the natural world has only gradually been highlighted in discussions in environmental aesthetics. In this article I make use of the phenomenological notion of 'perceptual sense' as developed by Merleau-Ponty to argue that open-ended expressive-responsive movement is the primary aesthetic ground for our appreciation of animals. It is through their movement that the array of qualities we admire in animals are manifest qua animal qualities. Against functionalist and formalist accounts, (...) I defend and develop an account of expressive-responsive movement as the primary perceptual sense of animals. I go on to suggest that the primacy of movement in the aesthetic appreciation of animals is also the primary sense of animal 'wildness', and that a key part of the rewilding paradigm should be the development of such appreciation. (shrink)

Develops a framework using resources from Rawls and Nagel for understanding injustices due to the sale of defective real estate instruments by banks whose solvency was globally important in 2007-2008. The leaderships of some of these banks were partly responsible for the world financial crisis that started in 2008.

As incoming Editor and Deputy Editor we describe our impression of the current situation that those committed to understanding and upholding environmental values find themselves in. We consider some of the factors that make enviornmental concern difficult to maintain, including conditions that affect us as academics, publishers, global citizens and activists. We describe some of the emerging trends that have appeared in Environmental Values in recent years, in philosophy, ecological economics, critical social science and widening interdisciplinarity in the environmental humanities. (...) We highlight the journal's commitment to engaged, plural and open investigation of environmental values and consider what we might expect and hope for in the coming years. (shrink)

This paper explores ethical issues raised by whole slide image-based computational pathology. After briefly giving examples drawn from some recent literature of advances in this field, we consider some ethical problems it might be thought to pose. These arise from the tension between artificial intelligence research—with its hunger for more and more data—and the default preference in data ethics and data protection law for the minimisation of personal data collection and processing; the fact that computational pathology lends itself to kinds (...) of data fusion that go against data ethics norms and some norms of biobanking; the fact that AI methods are esoteric and produce results that are sometimes unexplainable and the fact that computational pathology is particularly dependent on scanning technology manufacturers with interests of their own in profit-making from data collection. We shall suggest that most of these issues are resolvable. (shrink)

Bulk collection involves the mining of large data sets containing personal data, often for a security purpose. In 2013, Edward Snowden exposed large scale bulk collection on the part of the US National Security Agency as part of a secret counter-terrorism effort. This effort has mainly been criticised for its invasion of privacy. I argue that the right moral argument against it is not so much to do with intrusion, as ineffectiveness for its official purpose and the lack of oversight (...) by security cleared legislators. It also lends itself to government "domination" (in Pettit's sense) of those who are subject to it. (shrink)

Abstract Temporal Externalism is the view that future events can contribute to determining the present content of our thoughts and utterances. Two objections to Temporal Externalism are discussed and rejected. The first is that Temporal Externalism has implausible consequences for the epistemology of biology and other taxonomic sciences (Brown, 2000). The second is that it is committed to implausible claims about dispositions.

Algorithmic information theory gives an idealized notion of compressibility that is often presented as an objective measure of simplicity. It is suggested at times that Solomonoff prediction, or algorithmic information theory in a predictive setting, can deliver an argument to justify Occam’s razor. This article explicates the relevant argument and, by converting it into a Bayesian framework, reveals why it has no such justificatory force. The supposed simplicity concept is better perceived as a specific inductive assumption, the assumption of effectiveness. (...) It is this assumption that is the characterizing element of Solomonoff prediction and wherein its philosophical interest lies. (shrink)

This volume will collect Tom Beauchamp's 15 most important published articles in bioethics, most of which were published over the last 25 years, and most of ...

In England and Wales, Section 15 of the Sexual Offences Act criminalizes the act of meeting a child—someone under 16—after grooming. The question to be pursued in this paper is whether grooming—I confine myself to online grooming—is justly criminalized. I shall argue that it is. One line of thought will be indirect. I shall first try to rebut a general argument against the criminalization of acts that are preparatory to the commission of serious offences. Grooming is one such act, but (...) there are others, sometimes associated with terrorism. According to me, the general argument misapplies certain considerations about autonomy that are alleged to be in force in other areas of criminal law. Contrary to that general argument, criminalization of preparatory acts does not, in general, bypass the agency of citizens. Moreover, the criminalization of preparatory acts can disrupt activity that would have led to very serious crime, and with relatively low costs to the perpetrators, costs that reflect the non-occurrence of the more serious crime. There is evidence that grooming is harmful in itself, and so another point against the general argument is its assumption that preparatory offences are often harmless or at least victimless. There are objections to some of the undercover policing techniques that lead to a Section 15 prosecution, but these objections are not all weighty. (shrink)

"Modern" philosophy in the West is said to have begun with Bacon and Descartes. Their methodological and metaphysical writings, in conjunction with the discoveries that marked the seventeenth-century scientific revolution, are supposed to have interred both Aristotelian and scholastic science and the philosophy that supported it. But did the new or "modern" philosophy effect a complete break with what preceded it? Were Bacon and Descartes untainted by scholastic influences? The theme of this book is that the new and traditional philosophies (...) have much more in common than the orthodox account suggests. The contributors consider not only modernity in metaphysics and the sciences but also the claims of Machiavelli, Hobbes, and Spinoza to have invented "modern" ethics and politics. These two aspects of "modernity" in philosophy are connected for the first time. The book offers a broad view of the early modern philosophers, covering not only the much-studied major figures but also relatively neglected writers: Mersenne, Gassendi, White, and Sergeant. (shrink)

A critical comment on methods in Nietzsche scholarship, and some suggestions about how to improve things.