Philologus, founded in 1846, is one of the oldest and most respected periodicals in the field of Classics. It publishes articles on Greek and Latin literature, historiography, philosophy, history of religion, linguistics, reception, and the history of scholarship. The journal aims to contribute to our understanding of Greco-Roman culture and its lasting influence on European civilization. The journal Philologus, conceived as a forum for discussion among different methodological approaches to the study of ancient texts and their reception, (...) publishes original scholarly contributions with a strong international focus. Publications languages are: German, English, Italian, French. As of 2014 the publication of supplementary volumes will be resumed. The series Philologus. Supplemente / Philologus. Supplementary Volumes will publish monographs and edited volumes pertaining to all aspects of the study of ancient literature and its reception, with a special focus on topics concerning literary theory, philosophy and the history of scholarship from an interdisciplinary perspective. (shrink)

It is commonplace that the modern world is more international than at any point in human history. Yet the sheer profusion of terms for describing political orders above the nation-state-including "international," "global," "transnational," and "cosmopolitan," among others-is but one indication of how conceptually complex this topic actually is. Taking a wide view of international projects in Europe since the eighteenth century, Nationalism and Internationalism Intertwined explores discourses and practices to challenge nation-centered histories and trace the entanglements that arise from (...) international cooperation. In this volume, a multidisciplinary group of scholars in history, political science, philosophy, computer science, and other fields ask how internationalism and adjacent concepts have been experienced, understood, constructed, debated, and redefined across different European political cultures. (shrink)

Peter Adamson presents a lively introduction to six hundred years of European philosophy, from the beginning of the ninth century to the end of the fourteenth century. The medieval period is one of the richest in the history of philosophy, yet one of the least widely known. Adamson introduces us to some of the greatest thinkers of the Western intellectual tradition, including Peter Abelard, Anselm of Canterbury, Thomas Aquinas, John Duns Scotus, William of Ockham, and Roger Bacon. And (...) the medieval period was notable for the emergence of great women thinkers, including Hildegard of Bingen, Marguerite Porete, and Julian of Norwich. Original ideas and arguments were developed in every branch of philosophy during this period - not just philosophy of religion and theology, but metaphysics, philosophy of logic and language, moral and political theory, psychology, and the foundations of mathematics and natural science. (shrink)

Originally published by Harcourt Brace Jovanovich in 1979, this volume offers a cross-disciplinary portrait of a fascinating period in modern European history and culture, 1750ó1850. It presents a philosophically contentious thesis about the nature of history and "human nature".

Originally published by Harcourt Brace Jovanovich in 1979, this volume offers a cross-disciplinary portrait of a fascinating period in modern European history and culture, 1750ó1850. It presents a philosophically contentious thesis about the nature of history and "human nature".

Constantin Noica is widely believed to be one of the most original and prominent Romanian thinker of the last fifty years. In 1998, a year after his death, his book De dignitete Europae appeared in German translation. In it Noica tackles the classical philosophy of culture as morphology in Frobensius and Spengler, suggesting an interpretation of European historical cultural epochs from the viewpoint of linguistic-morphological forms: the Middle Ages correspond to the noun, the Renaissance to the adjective, Reformation, Counter-Reformation (...) and Classicism to the adverb, followed by the Pronoun, and the present age to numerals and conjunctions. To what extent can we today, twenty years later, at the time when Romania is entering the European Union, still advocate such philosophical Eurocentrism? (shrink)

"This book places important themes from the theology of Jonathan Edwards in the context of the Enlightenment. An intellectual history, it makes a bold case that Edwards was not primarily a provincial social figure nor an American literary figure, but a European philosophical figure whose context was the great international movement of modern thought."--Mark Valeri, Union Theological Seminary, Virginia "What most impresses me about this erudite and well-researched book is the deep contextualization of Edwards's philosophy of history (...) within the intellectual world of the Enlightenment. This is a very learned piece of scholarship, and several features set this study apart from other major accounts of Edwards."--Stephen J. Stein, Chancellor's Professor, Indiana University "A signal contribution in the ongoing rehabilitation of colonial America's greatest mind."--David W. Kling, "American Historical Review". (shrink)

This chapter contends that Husserl's view of history is typical for the early twentieth century, even while the specific form of Husserl's crisis is intimately connected to his personal situation as a Jew in Nazi Germany and to the situation of German philosophy as a whole at this time. It considers the analytical and epistemological aspects of Husserl's theory, examining whether it can also be regarded as a contribution to the critical philosophy of history. It also argues that (...) Husserl cannot affirm the absolutely universal character of philosophy, but he was similarly aware that in conceiving of philosophy as a European tradition, he opened it to the charge of cultural relativism. (shrink)

Philosophy of history has been condemned in recent times; however, it is becoming increasingly evident that a new Europe cannot do without a critical philosophy of history that analyses values and gives hierarchical structure to diverse experiences and historical memories. From this hypothesis, a result of previous projects, the project “Philosophy of History and Values in the Europe of the 21st century” has these fundamental objectives: 1) critically analyze the complex forms of conceiving science, history (society), (...) culture (languages, religion), law, ethics and politics, in order to understand the full scope of the idea of Europe in which we find ourselves; 2) systemize them with the proposal for a new critical philosophy of history, based on a “practical turn” that contemplates the elements (real responsibility, solidarity and justice) that should form the foundation of social and ethical political relations; 3) apply them to the constructionof a new Europe, in which implicit diversity and the demands of internationality, interculturality and dialogue between the genders can reconcile itself with the basic principles of universality, equality and justice and with the establishment of minimum human rights. The conclusions of our research will help to provide solutions to conflicts that are occurring in the heart of Europe, which at the high point of globalization, transcend European borders. (shrink)

Philosophy of history has been condemned in recent times; however, it is becoming increasingly evident that a new Europe cannot do without a critical philosophy of history that analyses values and gives hierarchical structure to diverse experiences and historical memories. From this hypothesis, a result of previous projects, the project “Philosophy of History and Values in the Europe of the 21st century” has these fundamental objectives: 1) critically analyze the complex forms of conceiving science, history (society), (...) culture (languages, religion), law, ethics and politics, in order to understand the full scope of the idea of Europe in which we find ourselves; 2) systemize them with the proposal for a new critical philosophy of history, based on a “practical turn” that contemplates the elements (real responsibility, solidarity and justice) that should form the foundation of social and ethical political relations; 3) apply them to the constructionof a new Europe, in which implicit diversity and the demands of internationality, interculturality and dialogue between the genders can reconcile itself with the basic principles of universality, equality and justice and with the establishment of minimum human rights. The conclusions of our research will help to provide solutions to conflicts that are occurring in the heart of Europe, which at the high point of globalization, transcend European borders. (shrink)

As the final work by Ye Xiushan, one of the most famous philosophers and scholars of philosophy in China, this two-volume set scrutinizes the historical development of both Chinese and Western philosophy, aiming to explore the convergence between the two philosophical traditions. Combining historical examination and argumentation based on philosophical problematics, the author discusses the key figures and schools of thought from both traditions. Far from being a cursory comparison between different philosophical concepts and categories, the author discusses the logical (...) paths and conceptual approaches of the two traditions on the same philosophical issues, thus giving insights into conceptual categories commonly used in both Chinese and Western philosophies. The two volumes illuminate the different core spirits and dilemmas of Western philosophy and Chinese philosophy, encouraging a constructive dialogue between the two and a new transformation of Chinese philosophy in itself. The title will appeal to scholars, students, and general readers interested in philosophical history, comparative philosophy, Chinese philosophy, and Western philosophy ranging over Greek philosophy, German classic philosophy, and contemporary continental philosophy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Pragmatist Philosophy of History by Marnie BinderPiers H. G. StephensA Pragmatist Philosophy of History Marnie Binder. Lexington Books, 2023.Looking at current scholarship and opinion in American philosophy, one can easily conclude that there has been much more work done on studying the history of pragmatist philosophy than there has been on what pragmatist philosophy can give to the study of history. Ever since (...) the resurrection of interest in pragmatism in the late twentieth century, we have seen a range of publications offering new interpretations for the ideas of the classical pragmatists, as well as important new applications for philosophical pragmatism and the moving to center stage of historically sidelined individuals and groups. What we have seen relatively little of, however, aside from a 2016 symposium in the European Journal of Pragmatism and American Philosophy, is sustained engagement with the question of what a classically pragmatist approach to historical inquiry might contribute, entail, or imply. It is this important niche in the ecosystem of American philosophy that Marnie Binder's A Pragmatist Philosophy of History seeks to partially fill in.Binder, who is perhaps best known for her past writings on José Ortega y Gasset, is at pains from the start to indicate both the humility and the utility of her project. As befits the tradition, there are no grandiose philosophical pretensions here, with the "goal in presenting a pragmatist philosophy of [End Page 112] history" merely being "to add another apparatus to the toolkits of the philosopher and the historian," an extra perspective that is "meant to complement other methodologies" (xi; emphasis in original), as she explains in her introduction. At the same time, pragmatism can offer something distinctive, firstly through asking the pragmatic question of what difference is meant by the accepting of particular presumed facts as being true, and secondly, being able to better understand why certain historical details have relevance, value, and meaning for us as a result of answering the first question. A pragmatist philosophy of history is helpful then, Binder maintains, as it "is in a unique position to bridge the speculative analytic divide" (xiii), and her approach to doing this is to draw upon the resources found in the works of a succession of the familiar classical pragmatists, building toward a synthesis and a cashing out of insights in her concluding reflections.Structurally the work consists of an explanatory introduction followed by six chapters, each dedicated to a particular pragmatist and their insights, leading finally to an extended concluding section drawing the component parts together and answering possible objections to the project. Pragmatism, as Binder recognizes, is seldom thought of as a historically orientated philosophy, but she argues that for each of these thinkers—William James, John Dewey, F. C. S. Schiller, Charles Sanders Peirce, George Herbert Mead, and Jane Addams—there is at least the germ of a philosophy of history that can be unearthed and developed, eventually helping to inform understanding of what is needed to bring a pragmatist ethics into practical reality, the last of which is manifested primarily by Addams. Thus, the treatment of William James in chapter 1 homes in on James's psychological insights into the way that experienced reality forms a temporal continuum; our consciousness necessarily selects from the experiences of the past, ascribing interpretations and assuming levels of facticity and relevance, since no individual can know all the facts or select among them with perfect impartiality. The continuum will be one that speaks to the inquirer's concerns with accuracy, practicality, meaningfulness, and coherence, as all knowledge comes about through temporal processes, and since past events are continuously added to and can be continuously reinterpreted, it can have no real or ultimate beginning or end. Accordingly, for a Jamesian pragmatist account, the "continuum of history is the way in which we construct a meaning for history of the connected past experiences with the present and in view of the future—this is what we call 'history'" (7; emphasis in original), and Binder draws upon José Medina's recent work to further illuminate how such history can and will be continuously critically reconstructed. In addition, she observes, such reconstruction [End Page... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:History of Philosophy and History of Ideas PAUL OSKAR KRISTELLER THE TF.~MS "history of philosophy" and "history of ideas" are frequently associated in current public and professional discussions, and many statements seem to suggest that the two terms are more or less synonymous, or that the former term, being old-fashioned, might well be replaced with the latter which for many ears appears to have a (...) more fashionable and glamorous ring. Hence there arises the question what each of these terms really means, or what it should mean, and whether and to what extent it is justifiable to identify them with each other, to reduce the history of philosophy to the history of ideas, or to treat the former as a part or subdivision of the latter. I am not convinced that these questions can be answered through an appeal to ordinary usage since this usage is fluid and reflects at best the intellectual formulations and decisions of a remote or recent past. We may have reason to question the very validity of these decisions, and perhaps to suggest or make different decisions, and in case we are successful and obtain a reasonable amount of approval, these different decisions will be reflected in the ordinary usage of tomorrow, though not yet in that of today. The attempt to discuss the meaning and relationship of the history of philosophy and the history of ideas is obviously difficult and hazardous. It involves not only the discussion of such complicated notions as history and philosophy (and idea), but also the shifting balance of the intellectual globe that includes the continents or territories denoted by those terms, and even of the academic globe that purports to be, with varying success, its faithful image. In a short paper, I cannot hope to present an original or adequate discussion of these difficult problems, but merely try to raise a few questions which to my knowledge have not received sufficient attention and may be of interest to philosophers and historians. The history of philosophy has been of recurrent interest to philosophers and other scholars, especially in classical antiquity and again in the Renaissance period. It came to occupy a central place in European thought during the last century, especially in the wake of German idealism. Hegel recognized "history" as a major area of reality and of philosophical concern, as Vico and Herder had done before him, and thus left a living heritage not only to his followers down to Croce and Gentile, but also to Marx and his [1] 2 HISTORY OF PHILOSOPHY disciples, and to many other thinkers who cannot be called Hegelians. Hegel also did not conceive political history in isolation, but in his phenomenology and philosophy of the spirit came close to a concept of culture or civilization in which political and social institutions, religion and the arts, the sciences and philosophy are interrelated as manifestations of the same spirit and subject to the same "dialectical" laws of historical development. The vast progress which the historical disciplines made during the nineteenth and early twentieth centuries, not only in the field of political and economic history but in the history of languages and literatures, of the arts and religions, and of civilization in general was not influenced by Hegel's theories, but rather opposed to them. Yet this vast body of knowledge and of learning imposed itself as an epistemological problem to such thinkers as Dilthey, Rickert, and Cassirer. Finally, Hegel considered philosophical thought itself as dialectical, that is, in a certain sense as historical, and thus foreshadowed not only Mannheim's sociology of knowledge, or Croce's claim that philosophy and history are identical, but also Heidegger's conception of historicity as a basic aspect or dimension of human thought and being. Within such a framework, the history of philosophy occupies a significant and even a central position for the philosopher since it elucidates the basic stages through which philosophical thinking passed before it reached its present situation. Any attempt to grasp or answer our present philosophical prob- ]ems thus presupposes at least a general understanding of the historical developments which have prepared or produced these problems. In the English-speaking world, both... (shrink)

This article reconsiders Paul Ricœur’s political philosophical writings on the task of decolonization and European responsibility in light of a horizon of intercultural dialogue. Departing from the exchange between Ricœur and his former student Enrique Dussel, it discusses the Ricœurian critique of modernity. After giving some background on Ricœur’s reflections on decolonization, it will clarify what Ricœur calls the “crisis of the concrete universal in the thinking and in the historical experience of Western Europe,” and what role cultural difference (...) has in this crisis. Considering Ricœur’s explicitly European perspective, this will lead us to a critical discussion on the envisioned possibility of a world-historical subject. Finally, I will discuss the role of European self-reflection in relation to a horizon of intercultural dialogue and narration from a post-/decolonial perspective. (shrink)

Walter Benjamin (1896-1940) has been called by Hannah Arendt the "greatest critic of the century." While an increasing number of Anglo-American literary critics draw upon Benjamin's writings in their own works, their colleagues in the philosophical community remain relatively unacquainted with his legacy. In the European intellectual world, by contrast, Benjamin's critical epistemological program, his philosophies of history and language, and his aesthetics have long since become part of philosophical discourse. The present collection of articles, many of which (...) were contained in earlier versions in the Winter 1983 special issue of the journal The Philosophical Forum, initiates the project of establishing Benjamin's importance to philosophy. A balance of original work by Benjamin and important commentary on his works, this volume includes the crucial chapter from Benjamin's magnum opus The Arcades Project, his "Program of the Coming Philosophy," and "Central Park," as well as essays by leading scholars (including Theodor W. Adorno, Leo Lowenthal, and Rolf Tiedemann) that treat single philosophical themes and relate his ideas to those of other thinkers such as Gadamer, Goodmann, and Rosenzweig. Gary Smith's introduction to the volume provides an extremely useful and sophisticated entrée for readers unaccustomed to the breadth of Benjamin's philosophical allusions, as well as an informative summation of the contents of the volume. This book will be of interest to philosophers, literary theorists, art historians, anthropologists, and other social scientists. (shrink)

BERDYAEV AS A PHILOSOPHER How shall a non-Russian, above all a North American, assimilate the extraordinary assemblage of ideas which is Berdyaev's philosophy? Dr. Richardson does not exaggerate the difficulties. And he introduces us with great care (and what a formidable task it must have been) precisely to what is most strange in this writer, his fusion of historical.. eschatological-metaphysical-mystical-Christian conceptions. By some standards Berdyaev is a theologian rather than a philosopher; for he takes the truth of the Christian revelation (...) for granted and his work can readily be viewed as an elaborate apologetic for one religion against all others and against irreligion. Yet I incline to sympathize with him in his claim to be a philosopher. What an eccentric one, however! There are indeed some partial analogies in the general European tradition. Certainly this Russian is a disciple of Kant, and strong traces of Kantianism survive in him. He also moved away from Kant somewhat as did Fichte, Hegel, and, above all, Schelling in his last period. His sympathetic response to Heracleitos and Boehme recalls Hegel. The interest in Boehme and Schelling is found also in Tillich. Like the late German-American, Berdyaev rejects conceptual in favor of symbolic speech about God. Like Bergson, he stresses intuition and makes a radical distinction between scientific logical analytic thought and the mode of apprehension by which, he believes, metaphysical truth is to be appropriated. Here one thinks also of Heidegger. (shrink)

For courses in European Intellectual History. An exploration of the major issues in thought -- from the French Revolution to Structuralism and beyond.

This Handbook re-examines the concept of early modern history in a European and global context. Volume II engages with philosophy, science, art and architecture, music, and the Enlightenment, and examines the military and political developments within and beyond the boundaries of Europe.

Analyses of the dynamics of change present in Europe are not complete without taking into account the role and function of the critical approach as a founding element of European culture. An appreciation of critical thinking must go hand-in-hand with reflection on its essence, forms, and centuries-long tradition. The European philosophical tradition has thematized the problem of criticism since its appearance. This book contains articles on the history of philosophical criticism and ways that it has been understood (...) in European thought. Individual chapters contain both historical-philosophical and problem-oriented analyses, indicating the relationships between philosophical criticism and rationalism, logic, scepticism, atheism, dialectic procedure, and philosophical counseling, among others. Philosophical reflection on critical thinking allows for an acknowledgment of its significance in the fields of epistemology, philosophy of politics, aesthetics, methodology, philosophy of language, and cultural theory. The book should interest not only humanities scholars, but also scholars in other fields, as the development of an anti-dogmatic critical approach is a lasting and indispensible challenge for all disciplines. (shrink)

Modern conservatism was born in the crisis of the French Revolution that sought to overturn Christianity, monarchy, tradition, and a trust in experience rather than reason. In the name of reason and progress, the French Revolution led to the guillotine, the dictatorship of Napoleon Bonaparte, and a decade of continental war. Today Western Civilization is again in crisis, with an ever-widening progressive campaign against religion, tradition, and ordered liberty; Francesco Giubilei's cogent reassessment of some of conservatism's greatest thinkers could not (...) be timelier. Within these pages, English-speaking readers will come across some familiar names: Burke, Disraeli, Chesterton, and Scruton. Americans get their own chapter too, including penetrating examinations of John Adams, Richard Weaver, Henry Regnery, Robert Nisbet, Russell Kirk, William F. Buckley Jr., and Barry Goldwater. But perhaps most interesting is Giubilei's coverage of the continental European tradition–largely Catholic, monarchical, traditionalist, and anti-Jacobin, anti-Communist, and anti-Fascist. Giubilei offers insightful intellectual portraits of statesmen and philosophers like Count Klemens von Metternich, the man who restored Europe after the Napoleonic Wars; Eric Voegelin, the German political philosopher who made his career in America and traced recurrent strains of leftism to an early Christian heresy; Joseph de Maistre, the leading French counterrevolutionary philosopher; George Santayana, a Spaniard who became an American philosopher and conservative pragmatist; Jose Ortega y Gasset, who warned of the "revolt of the masses"; and a wide variety of Italian thinkers whose conservatism was forged against a Fascist ideology that presented itself as a force for stability and respect for the past, but that was fundamentally modernist and opposed to conservatism. Unique and written by one of Italy's youngest and brightest conservative thinkers, Francesco Giubilei's History of European Conservative Thought is sure to enlighten and inform. (shrink)

The aim of this book is to explain economic dualism in the history of modern Europe. The emergence of the manorial-serf economy in the Bohemia, Poland, and Hungary in the 16th and the 17th centuries was the result of a cumulative impact of various circumstantial factors. The weakness of cities in Central Europe disturbed the social balance – so characteristic for Western-European societies – between burghers and the nobility. The political dominance of the nobility hampered the development of (...) cities and limited the influence of burghers, paving the way to the rise of serfdom and manorial farms. These processes were accompanied by increased demand for agricultural products in Western Europe. (shrink)