"Brilliant and bedraggled, the picaresque Jewish philosopher Solomon Maimon was one of the great thinkers of the eighteenth century.

One of the cornerstone books of Western philosophy, Critique of Pure Reason is Kant's seminal treatise, where he seeks to define the nature of reason itself and builds his own unique system of philosophical thought with an approach known as transcendental idealism. He argues that human knowledge is limited by the capacity for perception and attempts a logical designation of two varieties of knowledge: a posteriori, the knowledge acquired through experience; and a priori, knowledge not derived through experience. This accurate (...) translation by J. M. D. Meiklejohn offers a simple and direct rendering of Kant's work that is suitable for readers at all levels. (shrink)

The general view of scholars is that the Kabbalah had no meaningful influence on Leibniz's thought. } But on the basis of new evidence I am convinced that the question must be reopened. The Kabbalah did influence Leibniz, and a recognition of this will lead to both a better understanding of the supposed "quirkiness,,2 of Leibniz's philosophy and an appreciation ofthe Kabbalah as an integral but hitherto ignored factor in the emergence of the modem secular and scientifically oriented world. During (...) the past twenty years there has been increasing willingness to recognize the important ways in which mystical and occult thinking contributed to the development of science and the emergence 3 of toleration. However, the Kabbalah, particularly the Lurianic Kabbalah with its monistic vitalism and optimistic philosophy of perfectionism and universal salvation, has not yet been integrated into the new historiography, although it richly deserves to be. On the basis of manuscripts in libraries at Hanover and Wolfenbiittel, it is clear that Leibniz's relationship with Francis Mercury van Helmont (1614- 1698) and Christian Knorr von Rosenroth (1636-1689), the two leading Christian Kabbalists of the period, was much closer than previously imagined and that his direct knowledge of their writings, especially the collection of 4 kabbalistic texts they published in the Kabbala Denudata, was far more detailed than most scholars have realized. During 1688 Leibniz spent more than a month at Sulzbach with von Rosenroth. (shrink)

It is commonly asserted that Maimonides' famous Thirteen Principles are the last word in Orthodox Jewish theology. This is a very popular notion, and is often repeated by scholars from all camps in Judaism. Yet such a position ignores the long history of Jewish theology in which Maimonides'Principles have been subject to great dispute. The book begins with a discussion of the significance of the Principles and illustrates how they assumed such a central place in traditional Judaism. Each principle is (...) then considered in turn: the reasons underlying Maimonides' formulations areexpounded and the disputes that have arisen concerning them are discussed in detail. Marc B. Shapiro's authoritative analysis makes it quite clear that the notion that Maimonides' Principles are the last word in traditional Jewish theology is a misconception, and that even Maimonides himself was notfully convinced of every aspect of his formulations. Although structured around Maimonides' Principles, this book can also be seen as an encyclopedia of traditional Jewish thought concerning the central issues of Jewish theology.The diversity of opinion in Jewish tradition on such issues as God, Creation, and the Revelation of the Torah is sure to surprise readers. (shrink)

In this major new interpretation of the thought of the heretical philosopher Giordano Bruno (1548-1600), Karen de Leon-Jones depicts the influential thinker as mystic and Kabbalistic. She rejects the popular view of Bruno as Hermetic magus - a position initiated by Frances Yates and widely accepted by succeeding scholars. Bruno's interest in mysticism and the Kabbalah was not merely intellectual or satiric, de Leon-Jones contends: a close look at his study of the Kabbalah reveals him as a practicing believer. This (...) book sets Bruno's thought in the context of the widespread interest in non-Christian religions in fifteenth- and sixteenth century Italy. His quest for an alternative model to the strict spirituality of post-Reformation churches, for a way to encompass both scientific and mystical views of the universe, led Bruno to the Kabbalah. De Leon-Jones argues that Bruno's dialogue Cabala del cavallo (Kabbalah of the pegasean horse) expressed his mystical, kabbalistic doctrine. For Bruno, the Kabbalah reconciled science with theology and provided a biblical support for theories such as metempsychosis that he wished to prove scientifically through atomic theory and physiognomy. Balancing his mystical Cabala dialogue with the Hermetic vein of his dialogue Spaccio della bestia trionfante and the Napoleonic emblems of De'li eroici furori, Bruno creates a solid syncretic trilogy, as well as a strikingly modern apology for scientific and philosophical debates still of interest today. (shrink)

Immanuel Kant (1724–1804) argued that moral requirements are based on a standard of rationality he dubbed the “Categorical Imperative” (CI). Immorality thus involves a violation of the CI and is thereby irrational. Other philosophers, such as Locke and Hobbes, had also argued that moral requirements are based on standards of rationality. However, these standards were either desirebased instrumental principles of rationality or based on sui generis rational intuitions. Kant agreed with many of his predecessors that an analysis of practical reason (...) will reveal only the requirement that rational agents must conform to instrumental principles. Yet he argued that conformity to the CI (a non-instrumental principle) and hence to moral requirements themselves, can nevertheless be shown to be essential to rational agency. This argument was based on his striking doctrine that a rational will must be regarded as autonomous, or free in the sense of being the author of the law that binds it. The fundamental principle of morality — the CI — is none other than the law of an autonomous will. Thus, at the heart of Kant's moral philosophy is a conception of reason whose reach in practical affairs goes well beyond that of a Humean ‘slave’ to the passions. Moreover, it is the presence of this self-governing reason in each person that Kant thought offered decisive grounds for viewing each as possessed of equal worth and deserving of equal respect. (shrink)

Some of Kant's ideas about the mind have had a huge influence on cognitive science, in particular his view that sensory input has to be worked up using concepts or concept-like states and his conception of the mind as a system of cognitive functions. We explore these influences in the first part of the paper. Other ideas of Kant's about the mind have not been assimilated into cognitive science, including important ideas about processes of synthesis, mental unity, and consciousness and (...) self-consciousness. They are the topic of the second part of the paper. (shrink)