The sixteen essays in this volume confront the current debate about the relationship between philosophy and its history. On the one hand intellectual historians commonly accuse philosophers of writing bad - anachronistic - history of philosophy, and on the other, philosophers have accused intellectual historians of writing bad - antiquarian - history of philosophy. The essays here address this controversy and ask what purpose the history of philosophy should serve. Part I contains more purely theoretical and methodological discussion, of such (...) questions as whether there are 'timeless' philosophical problems, whether the issues of one epoch are commensurable with those of another, and what style is appropriate to the historiography of the subject. The essays in Part II consider a number of case-histories. They present important revisionist scholarship and original contributions on topics drawn from ancient, early modern and more recent philosophy. All the essays have been specially commissioned, and the contributors include many of the leading figures in the field. The volume as a whole will be of vital interest to everyone concerned with the study of philosophy and of its history. (shrink)

In my contribution to this volume, I (BHS) comment on on the stultifying rhetoric of contemporary analytic moral theory as illustrated in Judith Jarvis Thomson's Tanner Lectures, with particular reference to Thomson's anxieties about the moral relativism exhibited by college freshman and to her efforts--quite strained, in my view, and inevitably unsuccessful--to demonstrate the existence of objective judgments in matters of morality and taste .

J. B. Schneewind's "The Invention of Autonomy" has been hailed as a major interpretation of modern moral thought. Schneewind's narrative, however, elides several serious interpretive issues, particularly in the transition from late medieval to early modern thought. This results in potentially distorted accounts of Thomas Aquinas, Hugo Grotius, and G. W. Leibniz. Since these thinkers play a crucial role in Schneewind's argument, uncertainty over their work calls into question at least some of Schneewind's larger agenda for the history of ethics.

This anthology contains excerpts from some thirty-two important seventeenth- and eighteenth-century moral philosophers. Including a substantial introduction and extensive bibliographies, the anthology facilitates the study and teaching of early modern moral philosophy in its crucial formative period. As well as well-known thinkers such as Hobbes, Hume, and Kant, there are excerpts from a wide range of philosophers never previously assembled in one text, such as Grotius, Pufendorf, Nicole, Clarke, Leibniz, Malebranche, Holbach and Paley. Originally issued as a two-volume edition in (...) 1990, the anthology is now re-issued with a new foreword by Professor Schneewind, as a one-volume anthology to serve as a companion to his highly successful history of modern ethics, The Invention of Autonomy. The anthology provides many of the sources discussed in The Invention of Autonomy and taken together the two volumes will be an invaluable resource for the teaching of the history of modern moral philosophy. (shrink)

A splendid edition. Schneewind's illuminating introduction succinctly situates the _Enquiry_ in its historical context, clarifying its relationship to Calvinism, to Newtonian science, and to earlier moral philosophers, and providing a persuasive account of Hume's ethical naturalism. --Martha C. Nussbaum, Brown University.

This volume contains four versions of the lecture notes taken by Kant's students of his university courses in ethics given regularly over a period of some thirty years. The notes are very complete and expound not only Kant's views on ethics but many of his opinions on life and human nature. Much of this material has never before been translated into English. As with other volumes in the series, there are copious linguistic and explanatory notes and a glossary of key (...) terms. (shrink)

Philosophy and the scientific revolution / Daniel Garber -- Old history and introductory teaching in early modern philosophy : a response to Daniel Garber / Lisa Downing -- Meaning and metaphysics / Susan Neiman -- Evil and wonder in early modern philosophy : a response to Susan Neiman / Mark Larrimore -- The forgetting of gender / Nancy Tuana -- The forgetting of gender and the new histories of philosophy : a response to Nancy Tuana / Eileen O’Neill -- The (...) idea of early modern philosophy / Knud Haakonssen -- Response to Knud Haakonssen / Jeffrey Edwards -- Arguments over obligation : teaching time and place in moral philosophy / Ian Hunter -- Response to Ian Hunter / T.J. Hochstrasser -- Teaching the history of moral philosophy / J.B. Schneewind -- Historicism, moral judgment, and the good life : a response to J.B. Schneewind / Jennifer A. Herdt -- Integrating history of philosophy with history of science after Kant / Michael Friedman -- Response to Michael Friedman / Juliet Floyd -- Thought versus history : reflections on a French problem / Denis Kambouchner -- Response to Denis Kambouchner / Bé́atrice Longuenesse -- Teaching the history of philosophy in 19th-century Germany / Ulrich Johannes Schneider -- Response to Ulrich Johannes Schneider / Karl Ameriks -- Comment : philosophy in practice / Lorraine Daston -- A note from inside the teapot / Anthony Grafton -- Philosophy, history of philosophy, and L’histoire de l’esprit humain : a historiographical question and problem for philosophers / Jonathan Israel -- History and/or philosophy / Donald R. Kelly -- Historians look at the new histories of philosophy : roundtable discussion. (shrink)

In the Foundations of the Metaphysics of Morals Kant presented a method for discovering what morality requires us to do in any situation and claimed that it is a method everyone can use. The method consists in testing one's maxim against the requirement stated in the formulations of the categorical imperative. There has been endless discussion of the adequacy of Kant's method in giving moral guidance, but there has been little effort to situate Kant's view of ethical method in its (...) historical context. In this paper I try to do so. I take the label "method of ethics" from the work of Henry Sidgwick. A method of ethics, he says, is any rational procedure by which we determine what it is right for an individual to do or what an individual ought to do. Since the moralists I want to consider do not all think of morality as rational, I shall broaden the notion by saying that a method is any systematic or regular procedure, rational or not, by which we determine what morality requires... (shrink)

In the paper I offer a brief sketch of one of the sources of utilitarianism. Our biological ancestry is a matter of fact that is not altered by the way we describe ourselves. With philosophical theories it is otherwise. Utilitarianism can be described in ways that make it look as if it is as old as moral philosophy – as J. S. Mill thought it was. For my historical purposes, it is more useful to have an account that brings out (...) what is specific about Benthamism and its descendants. Let us try to make do with the following. First, utilitarianism asserts that the fundamental requirement of morality is that we are to maximize good, for everyone and not just for the agent. This basic principle presupposes that it makes sense to think of aggregating goods to make a total, and of comparing amounts of good thus aggregated. Second, the good to be brought about is located in feelings of pleasure, and the evil to be avoided in feelings of pain. These feelings have inherent value or disvalue regardless of how they are caused to exist and regardless of their own consequences. Third, all moral principles can be derived from the requirement that good be maximized. The principles involved in evaluating agents as well as in giving moral direction to action are nothing but applications of the basic principle. (shrink)

Theory. Moral knowledge and moral principles -- Victorian Matters. First principles and common-sense morality in Sidgwick's ethics ; Moral problems and moral philosophy in the Victorian Period -- On the historiography of moral philosophy. Moral crisis and the history of ethics ; Modern moral philosophy : from beginning to end? : No discipline, no history : the case of moral philosophy ; Teaching the history of moral philosophy -- Seventeenth- and eighteenth-century moral philosophy. The divine corporation and the history of (...) ethics ; Natural law ; The misfortunes of virtue ; Voluntarism and the foundations of ethics ; Hume and the religious significance of moral rationalism -- On Kant. Why study Kant's Groundwork ; Autonomy, obligation, and virtue : an overview of Kant's moral philosophy ; Kant and Stoic ethics ; Toward enlightenment : Kant and the sources of darkness ; Kantian unsocial sociability : good out of evil -- Moral psychology. The active powers -- Afterword. Sixty years of philosophy in a life. (shrink)

Sidgwick is usually considered to be a utilitarian, and with good reason. In an autobiographical fragment he tells us that his “first adhesion to a definite Ethical system was to the Utilitarianism of Mill”, and that after a variety of intellectual changes he became “a Utilitarian again, but on an Intuitional basis.” He refers to himself in other works and in letters as a utilitarian, and he was so viewed by his contemporaries. Hence it is understandable that Albee should view (...) The Methods of Ethics as “an independent contribution to the literature of Utilitarianism”, labelling it “the last authoritative utterance of traditional Utilitarianism”, and that almost everyone who discusses the book should agree with this classification of it. Yet Sidgwick did not himself say that the Methods is a defense or a restatement of utilitarianism. On the contrary: he was from the first at pains to disavow any intention of proving a system of morality and to insist that he is presenting only an examination of “the different methods of obtaining reasoned convictions as to what ought to be done which are to be found … in the moral consciousness of mankind generally.” In the “Preface” to the second edition he bemoans the misunderstanding which led critics to suppose that he was “writing as an assailant of two of the methods” he examines. One critic, he complains, thought he was giving “mere hostile criticism” of intuitionism, another “has constructed an article on the supposition that my principal object is ‘the suppression of Egoism’”. Yet a third critic, he remarks dryly, referring to a savage attack by F. H. Bradley, “has gone to the length of a pamphlet under the impression that the ‘main argument’ of my treatise is a demonstration of Universalistic Hedonism. I am concerned”, he comments, “to have caused so much misdirection of criticism”; and he goes on to reiterate his position about the two forms, egoistic and universalistic, of hedonism: “I do not hold the reasonableness of aiming at happiness generally with any stronger conviction than I do that of aiming at one’s own.”. (shrink)

In this wide-ranging, richly detailed, and philosophically provocative volume, Annas presents not a history of ancient ethics but a study of "the form and structure of ancient ethical theory". Ignoring Plato and his predecessors almost entirely, and thinking Aristotle overrated, Annas concentrates on post-Aristotelian moral philosophy. She is thoroughly at home in the new work on Hellenistic philosophy that scholars, herself included, have been publishing in the last couple of decades. Here she provides the fullest overview to date of Hellenistic (...) moral thought, beginning with Aristotle and covering the later Peripatetics, the Stoics, the Epicureans, the Cyrenaics, and the Skeptics both Academic and Pyrrhonist. (shrink)

Adams 's suggestion that there must be one really right way of presenting the history of moral philosophy seems implausible to me, so I reject – with additional reasons – his charges against the structure of Invention of Autonomy. Skorupski's way of stating the ‘equal moral abilities’ thesis is not, I argue, very Kantian; a more Kantian version is not open to his objections. I am unconvinced by Schultz's claim that Sidgwick did not really hold that thesis. Deigh raises questions (...) I cannot reply to here, but I do offer some texts that seem to show that Sidgwick is not guilty of the confusion about ‘ought’ with which Deigh charges him. Correspondence:c1 [email protected] (shrink)

What is the function of moral principles within the body of moral knowledge? And what must be the nature of moral principles in order for them to carry out this function? A specific set of answers to these questions is widely accepted among moral philosophers – so widely accepted as almost to constitute a sort of orthodoxy. The answers embody a view of the place of principles within the body of morality which crosses the lines between cognitivism and non-cognitivism. Though (...) I have put the question in cognitivist terms and shall discuss it in those terms, I think a similar question and a more or less parallel discussion could be given in non-cognitivist terms. Perhaps the time-honoured debate between the two positions can be suspended, at least temporarily, while we examine, not the nature of morality, but its structure. (shrink)

The ‘modern’ natural law philosophers of the seventeenth century believed that conflict was an unavoidable concomitant of human intercourse, rooted in our nature. They understood the normative laws of nature as serving the purpose of setting the limits within which conflict is compatible with lasting social cooperation, thus showing, in effect, how warfare can be turned into competition. The natural lawyers were interested primarily in legal and political problems, not in ethics. But in order to provide reasoned approaches to immediate (...) practical issues, they had to move to a level of abstract theorizing at which philosophical claims about morality were unavoidable. Natural law theory with its understanding of the central underlying problem of human sociability dominated seventeenth-century practical philosophy, and the solutions its various proponents offered generated many of the central concerns of what we know as moral philosophy. (shrink)

The first volumes of the great University of Toronto Press edition of the works of John Stuart Mill, edited by John M. Robson, appeared in 1963, and the edition was completed in 1991. Not surprisingly, it has generated a great deal of discussion of Mill's thought. The bibliography in John Skorupski's Companion to Mill lists some 350 items pertinent to Mill published since 1963, although it makes no attempt at comprehensive coverage of English-language studies and has nothing in any foreign (...) language. No one can keep up with all of this secondary material. It is not the least of the virtues of the Companion that it gives us a broad survey of much of the recent research and thought about Mill. I suspect that some of the articles will not be very helpful to bewildered undergraduates hoping for a boost on an assignment. But all of them will be useful to advanced students and scholars who want to know where we are on Mill these days. (shrink)

In Portraits of American Philosophy eight of America's leading philosophers offer autobiographical narratives, reminding us that the life of a scholar is both a personal struggle and an adventure in ideas. Selected from the prestigious John Dewey Lectures, these reminiscences provide personal perspectives on how a generation of scholars faced barriers built on prejudices of religion, race, gender, and sexual orientation, while being affected by the Civil Rights Movement, the Vietnam War, and feminism.