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Mark P. Worrell

, causes of further social disintegration by championing the individual ego over the collectivity, battling, says Durkheim, in its own name (S: 209–15). For example, early modern sentimentalism held that it had discovered the “laws of the ‘heart’” and that “in acting on our genuine and natural feelings


Edited by Miira Tuominen, Sara Heinämaa and Virpi Mäkinen

New investigations on the content, impact, and criticism of Aristotelianism in Antiquity, the Late Middle Ages, and modern ethics show that Aristotelianism is not an obsolete monolithic doctrine but a living and evolving tradition within philosophy. Modern philosophy and science are sometimes understood as anti-Aristotelian, and Early Modern philosophers often conceived their philosophical project as opposing medieval Aristotelianism. New Perspectives on Aristotelianism and Its Critics brings to light the inner complexity of these simplified oppositions by analysing Aristotle’s philosophy, the Aristotelian tradition, and criticism towards it within three topics – knowledge, rights, and the good life – in ancient, medieval, and modern philosophy. It explores the resources of Aristotle’s philosophy for breaking through some central impasses and simplified dichotomies of the philosophy of our time.

Contributors are: John Drummond, Sabine Föllinger, Hallvard Fossheim, Sara Heinämaa, Roberto Lambertini, Virpi Mäkinen, Fred D. Miller, Diana Quarantotto, and Miira Tuominen


Gábor Boros

part of the series of Blumenbergian transpositions ( Umbesetzungen) that characterized the threshold of the early modern period. The type of transposition Spinoza introduced and partly realized in his philosophy of freedom in Nature proved to be but the outset of a process within which the anti


Christian Krijnen

Tradition der „libertas spontaneitatis.“ He starts with identifying the ‘logical’ profile of the problem of freedom within the framework of early modern thinking: due to the new—mainly Cartesian or Galileian—foundations of thinking and science, it is no longer possible to conceive of freedom in the


Karl Ameriks

history 37 and that was often denied in early modern philosophy, from Hobbes and Leibniz and Hume through Kant’s own extensive early work. Hence, unlike geometry, let alone our most basic belief in some common spatiotemporal orientation and elementary empirical knowledge, which can understandably be

Kant on Conscience

A Unified Approach to Moral Self-Consciousness


Emre Kazim

In Kant on Conscience Emre Kazim offers the first systematic treatment of Kant’s theory of conscience. Contrary to the scholarly consensus, Kazim argues that Kant’s various discussions of conscience - as practical reason, as a feeling, as a power, as a court, as judgement, as the voice of God, etc. - are philosophically coherent aspects of the same unified thing (‘Unity Thesis’). Through conceptual reconstruction and historical contextualisation of the primary texts, Kazim both presents Kant’s notion of conscience as it relates to his critical thought and philosophically evaluates the coherence of his various claims. In light of this, Kazim shows the central role that conscience plays in the understanding of Kantian ethics as a whole.

Jason M. Wirth

only of phenomenology, but of philosophy itself. Casey’s discourse, dedicated to the “differential deployment of edges” (302), demonstrates that the forms of space and time, “those twin colossi of early modern philosophy and science” (83), are far too abstract, monolithic, and homogeneous. Edges


Husserl and Henry on Empathy and Shared Life

Joseph Rivera

, tracing it back its genealogy to the early-modern pioneer of science, Galileo and to his mathematization of nature in particular. The crisis of scientific modernity lies in the presumption on which science operates: that its discoveries of mathematical laws reflect the world as we actually experience it