This volume brings together a collection of essays on the philosophy of love by leading contributors to the discussion. Particular emphasis is placed upon the relation between love, its character and appropriateness and the objects towards which it is directed: romantic and erotic partners, persons, ourselves, strangers, non-human animals and art. It includes contributions by Aaron Ben Ze’ev (‘Ain’t Love Nothing but Sex Misspelled?’), by Angelika Krebs (‘Between I and Thou – On the Dialogical Nature of Love’), Aaron Smuts (‘Is (...) it Better to Love Better Things?’) and Jan Bransen (‘Loving a Stranger’). By focusing upon the different objects of love, and how the lover enters into a relation with them, the collection pushes beyond the recent debates on reasons for love and breaks new and important ground. (shrink)

The present article is an edition of the Pathologia (1706), a Latin manuscript on the passions by Anthony Ashley Cooper, the third Earl of Shaftesbury (1671-1713). There are two parts, i) an introduction with commentary (http://dx.doi.org/10.1080/01916599.2012.679795), and ii) an edition of the Latin text with an English translation (http://dx.doi.org/10.1080/01916599.2012.679796) . The Pathologia treats of a series of topics concerning moral psychology, ethics and philology, presenting a reconstruction of the Stoic theory of the emotions that is closely modelled on Cicero and (...) Diogenes Lærtius. It contains a most detailed typology of the passions and affections as well as an analysis of a series of psychological connections, for example between admiration and pride. On the basis of his reconstruction of Stoic moral psychology and ethics, Shaftesbury argues that in one of his phases, Horace should be interpreted as a Stoic rather than as an Epicurean. The translation and the commentary draw attention to the relations between the Pathologia and Shaftesbury's English writings, most importantly Miscellaneous Reflections and the Inquiry Concerning Virtue, or Merit, which sheds light on several features of Shaftesbury's relation to Stoicism. (shrink)

Do people only act out of self-interest? Or is there a less pessimistic explanation for human behaviour? Maurer delves into early-Enlightenment debates on self-love from both famous and lesser known authors, including Lord Shaftesbury, Bernard Mandeville, Francis Hutcheson, Joseph Butler, Archibald Campbell, David Hume and Adam Smith.

The chapter analyses the debates on the relation between self-interest and sociability in eighteenth-century British moral philosophy. It focuses on the selfish hypothesis, i.e. on the egoistic theory that we are only motivated by self-interest or self-love, and that our sociability is not based on disinterested affections, such as benevolence. The selfish hypothesis is much debated especially in the early eighteenth century (Mandeville, Shaftesbury, Hutcheson, Butler, Clarke, Campbell, Gay), and then rather tacitly accepted (Hartley, Tucker, Paley) or rejected (Hume, Smith, (...) Reid). It is asserted for example by philosophers with an Augustinian and Epicurean background and by the associationists, yet rejected especially by thinkers inspired by Stoic ideas. In particular for these latter authors, who emphasise the disinterested aspects of moral motivation, the debates on the selfish hypothesis have an important moral dimension. Others again argue that specific kinds of self-interest motivate virtuous actions. (shrink)

The present article is an edition of the Pathologia (1706), a Latin manuscript on the passions by Anthony Ashley Cooper, the third Earl of Shaftesbury (1671–1713). There are two parts, i) an introduction with commentary (http://dx.doi.org/10.1080/01916599.2012.679795), and ii) an edition of the Latin text with an English translation (http://dx.doi.org/10.1080/01916599.2012.679796) . The Pathologia treats of a series of topics concerning moral psychology, ethics and philology, presenting a reconstruction of the Stoic theory of the emotions that is closely modelled on Cicero and (...) Diogenes Lærtius. It contains a most detailed typology of the passions and affections as well as an analysis of a series of psychological connections, for example between admiration and pride. On the basis of his reconstruction of Stoic moral psychology and ethics, Shaftesbury argues that in one of his phases, Horace should be interpreted as a Stoic rather than as an Epicurean. The translation and the commentary draw attention to the relations between the Pathologia and Shaftesbury's English writings, most importantly Miscellaneous Reflections and the Inquiry Concerning Virtue, or Merit, which sheds light on several features of Shaftesbury's relation to Stoicism. (shrink)

This paper discusses the accounts of self-cultivation and self-denial of Archibald Campbell (1691–1756). It analyses how he attempts to make room for moral self-improvement and for the control of the passions in a thoroughly egoistic psychological framework, and with a theory of moral motivation that focuses on a specific kind of self-love, namely the desire for esteem. Campbell's views are analysed in the context of his criticisms of both Francis Hutcheson's benevolence-based moral philosophy and of Bernard Mandeville's version of an (...) egoistic psychology. The paper explores the key role of Campbell's distinction between true and mistaken self-love, and it discusses how his account of self-cultivation reflects both his optimistic view of human nature as being naturally disposed to virtue and his moral rehabilitation of self-love – two points on which he is in conflict with the period's orthodox Calvinism. (shrink)

This essay focuses on the early phases of romantic love and investigates the phenomenon that is often referred to as ‘Love at First Sight’, where typically very little information about the other is available, yet intensely felt causal processes are at work. It argues that the phenomenon called ‘Love at First Sight’ is not love in a proper sense, even if it may resemble love in certain aspects, and even if, under certain conditions, it may lead into love proper. The (...) discussion touches on questions regarding depth, vulnerability and personal history, regarding the object of love at first sight and its attractive features, the role of perception or sight, and the phenomenon’s relation to infatuation, crystallisation and the erotic. (shrink)

Without questioning Hutcheson's general affinities with the Stoics, this article focuses on two important differences in moral psychology that show the limits of the appropriation of Stoicism in Hutcheson's ethics of benevolence. First, Hutcheson's distinction between calm affections and violent passions does not fully match with the Stoic distinction between constantiæ and perturbationes, since the emotion of sorrow remains in Hutcheson's table of the calm affections. As far as sorrow as a public affection is concerned, this first point is tied (...) to a second point, which Hutcheson highlights himself: His conception of virtue as benevolence and the general importance of the public affections seem to be in conflict with a Stoic conception of virtue as an internal good, since the happiness of others, which is the object of both Hutchesonian benevolence and the public sense, is external for the Stoics. (shrink)

The study focuses on the debates on self-love in early 18th - century British moral philosophy. It examines the intricate relations of these debates with questions concerning human nature and morality in five central authors : Anthony Ashley Cooper the 3rd Earl of Shaftesbury, Bernard Mandeville, Francis Hutcheson, Joseph Butler and Archibald Campbell. One of the central claims of this study is that a distinction between five different concepts of self-love is necessary to achieve a clear understanding of the debates (...) on self-love. Thus, egoistic self-love, self-love as love of praise, self-love as self-esteem, self-love as excessive pride and self-love as self-respect are distinguished. The role of these different concepts is analysed in the mentioned authors ’ theories of human nature and morality, and the relations between the concepts of self-love and other essential concepts of moral philosophy such as benevolence, pity and virtue are examined. This study highlights the importance of the widely discussed claim that self-love is the only motive for human agents and shows that the moral rehabilitation of self-love becomes an important issue for the period. Commentators generally agree on the importance of the notion of self-love for the period’s moral philosophy, yet little attention has been paid to the different concepts of self-love. Present-day philosophy’s tendency to equate self-love with egoism is too simplistic, and the insufficient recognition of the vagueness of the notion of self-love is shown to be an impediment to an appropriate reconstruction of important arguments in the debates on self-love. The framework suggested in this study thus enables a better comprehension of the different accounts of self-love in the selected authors ’ moral psychologies, and of their views of the moral value of self-love. This facilitates the shedding of light on central aspects of moral philosophy at the beginning of the 18th century. (shrink)

This article is an introduction to a special issue on ‘Contexts of Religious Tolerance: New Perspectives from Early Modern Britain and Beyond’, which contains essays on the contributions to the debates on tolerance by non-canonical philosophers and theologians, mainly from seventeenth- and eighteenth-century Scotland and England. Among the studied authors are the Aberdeen Doctors, Samuel Rutherford, James Dundas, John Finch, George Keith, John Simson, Archibald Campbell, Francis Hutcheson, George Turnbull and John Witherspoon. The introduction draws attention to several methodological points (...) connected to the decision to look at the debates on tolerance through the prism of rarely studied authors. It then presents the essays, which offer novel perspectives by analysing and contextualising political, religious and moral treatments of tolerance. These are tied especially to debates on the articles of faith and on their status, on confessions of faith and their role in the quest for orthodoxy, on liberty of conscience, and on the relation between church and state. (shrink)

This article discusses Archibald Campbell’s (1691-1756) early writings on religion, and the reactions they provoked from conservative orthodox Presbyterians. Purportedly against the Deist Matthew Tindal, Campbell crucially argued for two claims, namely (i) for the reality of immutable moral laws of nature, and (ii) for the incapacity of natural reason, or the light of nature, to discover the fundamental truths of religion, in particular the existence and perfections of God, and the immortality of the soul. In an episode that had (...) its peak in 1735 and 1736, a Committee for Purity of Doctrine of the Church of Scotland scrutinised Campbell’s writings. It attacked the second claim as contradicting Calvinist doctrines concerning the universal guilt of mankind after the Fall, and the first claim as contradicting doctrines concerning justification and salvation, and as supporting Deism. The study of this episode reveals new aspects of how the struggle to define orthodoxy crystallised in philosophical and theological debates in Scotland at the dawn of the Enlightenment, and before the rise of the Moderates. (shrink)

This essay explores doctrinal issues in the philosophical and theological debates on human nature and self-love in the early 18th century. It focuses on the arguments between the Scottish philosopher and theologian Archibald Campbell and the Committee for Purity of Doctrine concerning Campbell’s Enquiry into the Original of Moral Virtue (1733). These centre in particular on Campbell’s supposedly unorthodox account of self-love as a virtuous principle and the connected more general view of human nature as tending towards virtue. A comparison (...) with the situation in Geneva shows that similar views were held by influential theologians such as Jean-Alphonse Turrettini and Jacob Vernet. (shrink)

Like Bernard Mandeville, Archibald Campbell develops a profoundly egoistic conception of human psychology. However, Campbell attacks numerous points in Mandeville’s moral philosophy, in particular Mandeville’s treatment of self-love, the desire for esteem, and human nature in general as corrupt. He also criticises Mandeville’s corresponding insistence on self-denial and his rigorist conception of luxury. Campbell himself is subsequently attacked by Scottish orthodox Calvinists - not for his egoism, but for his optimism regarding postlapsarian human nature and self-love. This episode demonstrates that (...) the debates on egoism in Mandeville should be seen in the context of the debates on postlapsarian human nature. (shrink)

ABSTRACT This article presents two letters from the Glaswegian theologian John Simson (1667–1740) to his former student Archibald Campbell (1691–1756), professor of ecclesiastical history at St. Andrews as of 1733. After Simson’s condemnation for heresy in 1727–1728, Simson was in regular contact with Campbell, who also came to be scrutinised by a Committee for Purity of Doctrine in 1735–1736. The two letters by Simson address Campbell’s claim that without the support of divine revelation, natural reason is unable to discover any (...) essential religious truths. Campbell presented this claim as directed against the Deists, but was accused by conservatively orthodox theologians of undermining the tenet of postlapsarian mankind’s inexcusability. In his letters, Simson argues for a stronger conception of natural reason – however not to protect inexcusability, but to argue for God’s goodness. In different ways, Simson and Campbell may thus both be seen to make elbow room for justification by works, and to encourage religious tolerance. (shrink)

In this article, I analyse some pre-Humean arguments for and against tolerance by early eighteenth-century Scottish philosophers and theologians. I present these in dialogue with the Confession of Faith, which constituted the central doctrinal pillar of the Presbyterian Church of Scotland. The Kirk viewed tolerance rather suspiciously as a danger for its unity, and if the Confession asserted liberty of conscience against the Catholics, it insisted nevertheless on rigid boundaries. This created tensions which the theologians John Simson and Archibald Campbell (...) sought to exploit when they were attacked by Committees for Purity of Doctrine for suspicion of heresy. Simson’s and Campbell’s arguments for toleration revolved around issues of liberty of conscience, scripture interpretation and the necessity of open debate for the moral progress of mankind. George Turnbull and Francis Hutcheson, then, insisted on a moral core of religion and on limitations of the Church’s power. They showed more optimism than David Hume regarding our moral resources to overcome religion’s corruptive potential, under the condition that we are properly guided. (shrink)

This paper contrasts Frankfurt’s characterisation of self-love as disinterested with the predominant 18th-century view on self-love as interested. Two senses of the term ‘interest’ are distinguished to discuss two fundamentally different readings of the claim that self-love promotes the agent’s interest. This allows characterising two approaches to self-love, which are found in Hutcheson’s and in Butler’s writings. Hutcheson sees self-love as a source of hedonistic motives, which can be calm or passionate. Butler sees it as a general affection of rational (...) beings in the sense of a kind of love of one’s real nature. (shrink)

It has recently been said that only since the 1930’s has the notion of Christian philosophy become “an object of explicit discussion.” No doubt the writer had in mind the lively controversy over the validity of the concept of Christian philosophy that came to a head in the historic conference on the subject sponsored by the Société française de philosophie in Paris in 1931. Contemporary discussions of the meaning and appropriateness of the notion often go back to the (...) Parisian debate and the abundant literature pro and con that grew out of it. We should not think, however, that before the dispute of the 1930’s there were no distinctly expressed differences of opinion about the meaning and validity of the term ‘Christian philosophy’. The recently published Christliche Philosophie im katholischen Denken des 19. und 20. Jahrhunderts makes it abundantly clear that already in the nineteenth century philosophers and theologians throughout Europe were discussing these topics and adopting opposing views about them. It is remarkable that one of the most outspoken and articulate protagonists in the discussion was an American, Orestes Brownson. But then, Brownson by any account was a remarkable—if somewhat neglected—man. The present essay concerns his views on Christian philosophy and between philosophy and theology, which he formulated in opposition to the European Rationalists and Traditionalists. (shrink)

Self-love was a pivotal topic of debate for moral philosophers in the first half of the eighteenth century. But, as was also the case for related concepts like sociability and virtue, philosophers meant many different things by ‘self-love.’ The historians of philosophy who discuss self-love often do as well. A great virtue of Christian Maurer’s Self-Love, Egoism, and the Selfish Hypothesis is to disambiguate five senses of self-love in eighteenth-century discussions. ‘Self-love’ and its synonyms variously refer to egoistic (...) desire, love of praise, self-esteem, amour propre, and self-respect. Maurer uses these ideal types forensically to provide a better understanding of what is being debated by... (shrink)

This book of fifteen essays is presented in honor of one of the premier historians of medieval philosophy, Armand Maurer of the Pontifical Institute for Mediaeval Studies and the University of Toronto. The authors, internationally recognized scholars in the field of medieval philosophy and theology, are friends, colleagues, and students of Fr. Maurer. They are united in a common love of medieval thought and a common appreciation of philosophizing through the study of the history of philosophy. Their interests (...) and methodologies, however, are diverse, and cover a range from Justin Marytr, who died during the reign of Marcus Aurelius, to Bartholomew Mastrius, a contemporary of Descartes. “This is a volume that honors the memory of Armand Maurer not only by reviewing his own scholarly achievements but by advancing the state of scholarship on the subject that he loved, the philosophy of the middle ages. The range of topics covered here richly reflect the pluralism of medieval thought. Some of the essays gathered for this collection give a fresh look at important perennial themes like the nature of Christian philosophy and the real distinction between essence and existence. Others turn—as Maurer loved to do—to figures who are studied less often that help fill out our knowledge of this period and add to our sense of the contributions that study of medieval authors can make for contemporary philosophizing.” —Joseph W. Koterski, S.J., Fordham University “This lovely Festschrift for Armand Maurer contains fourteen essays by distinguished scholars on the tradition of medieval philosophy, from its ancient origins to seventeenth-century inheritors. Since many essays treat large-scale movements or fundamental issues, the volume will be useful to serious undergraduates and graduate students, as well as to scholars._ Laudemus_ indeed: from the editor’s moving tribute to Armand Maurer, through discussions of Avicenna and Thomas and Ockham, to Maurer’s closing recollections of his teachers, this volume is full of well-earned praise.” —Donald Morrison, Rice University. (shrink)

Bd 1. Epochen -- Bd. 2. Räume -- Bd. 3. Sektoren -- Bd. 4. Quellen -- Bd. 5. Mündliche Überlieferung und Geschichtsschreibung -- Bd. 6. Institutionen -- Bd. 7. Neue Themen und Methoden der Geschichtswissenschaft.

Today, sustainable relations with a broad range of key stakeholders are not only important from a normative business ethics perspective, but also from an entrepreneurial viewpoint to allow and support the long-term survival of a firm. We will argue that the traditional conception of a firm’s corporate social responsibility does not reflect this view and that a comprehensive and dynamic conception of a firm’s responsibilities is necessary to map the reality of business practice and to manage the challenges implied by (...) sustainability. We think that distributive justice, that is the way in which firms involve their stakeholders in their wealth creation and dissemination processes, provides a comprehensive understanding of corporate responsibilities. Concerning procedural justice, we will discuss how firms involve stakeholders in their strategic processes according to their contribution to wealth creation. In the course of the article, we will propose a framework along with three design principles that can be used for shaping dynamic and comprehensive corporate responsibilities, and which thereby allow a sustainable procedure for changing business and non-business environments. (shrink)

Kants Musikästhetik wird weithin unterschätzt. Dabei bietet sie die entscheidenden Ansätze zur Befreiung der Musik aus den Fängen der Nachahmungsästhetik, wie sie vor allem E.T.A.Hoffman kongenial umgesetzt hat.

Les disciplines historiques, littéraires et philosophiques font un emploi abondant des catégories historiographiques. Parmi celles-ci, les termes en ismes sont très fréquents pour référer à une doctrine, un courant artistique, une idéologie ou des événements spécifiques. On fait cependant remarquer que ces désignations posent de nombreux problèmes d’interprétation. En particulier, que l’origine exacte d’une catégorie est souvent méconnue et que sa signification est plus équivoque qu’on ne le croit habituellement. La formation d’un terme en isme s’explique souvent dans un contexte (...) polémique et sert à condamner ou critiquer plutôt qu’à comprendre une pensée, un mouvement ou des faits historiques. Les catégories d’athéisme, de classicisme ou de féminisme en sont de bons exemples. Le présent volume vise à contribuer à l’étude critique des catégories historiographiques et des notions en isme en s’attardant à l’époque moderne (XVI e XVIII e siècles). Il s’agit d’un moment clef de l’histoire européenne pendant laquelle nombre de ces notions apparaissent ou pour laquelle l’historiographie en a fait un emploi abondant. Les chapitres en examinent la valeur théorique par rapport à une origine ou des usages, et déterminent de quelles manières elles contribuent à l’interprétation de l’histoire, de la littérature ou de la philosophie, de la Renaissance jusqu’à la Révolution française. (shrink)