Luke O'Sullivan – författare

This twelfth volume of Correspondence contains authoritative and fully annotated texts of all known letters sent both to and from Bentham between July 1824 and June 1828. The 301 letters, most of which have never before been published, have been collected from archives, public and private, in Britain, the United States of America, Switzerland, France, Japan, and elsewhere, as well as from the major collections of Bentham Papers at University College London Library and the British Library.In mid-1824 Bentham was still preoccupied with the Greek struggle for independence against Turkey, though his active involvement waned as he became disenchanted with the behaviour of the deputies sent to London by the Greek National Assembly. His international reputation was reflected in his continuing contact with Simón Bolívar and Bernardino Rivadavia in South America, and with John Quincy Adams, John Neal, Henry Wheaton, and others in the United States, and his forging of new contacts in Guatemala, India, and Egypt. In the autumn of 1825 he visited France, where he stayed with Jean Baptiste Say and La Fayette, and was fêted by the French liberals.Bentham made considerable progress drafting material for his pannomion, or complete code of laws, and in particular for his Constitutional and Procedure Codes, while John Stuart Mill edited the massive Rationale of Judicial Evidence. Bentham became increasingly active in the cause of law reform, and exchanged a series of letters on the subject with Robert Peel, the Home Secretary, and Henry Brougham. He maintained his friendships with John and Sarah Austin, George and Harriet Grote, James and John Stuart Mill, John Bowring, Joseph Hume, Francis Burdett, Francis Place, and Joseph Parkes, re-established contact with the third Marquis of Lansdowne, son of his old friend the first Marquis, and made new acquaintances in James Humphreys, Sutton Sharpe, and Albany Fonblanque.

This twelfth volume of Correspondence contains authoritative and fully annotated texts of all known letters sent both to and from Bentham between July 1824 and June 1828. The 301 letters, most of which have never before been published, have been collected from archives, public and private, in Britain, the United States of America, Switzerland, France, Japan, and elsewhere, as well as from the major collections of Bentham Papers at University College London Library and the British Library.In mid-1824 Bentham was still preoccupied with the Greek struggle for independence against Turkey, though his active involvement waned as he became disenchanted with the behaviour of the deputies sent to London by the Greek National Assembly. His international reputation was reflected in his continuing contact with Simón Bolívar and Bernardino Rivadavia in South America, and with John Quincy Adams, John Neal, Henry Wheaton, and others in the United States, and his forging of new contacts in Guatemala, India, and Egypt. In the autumn of 1825 he visited France, where he stayed with Jean Baptiste Say and La Fayette, and was fêted by the French liberals.Bentham made considerable progress drafting material for his pannomion, or complete code of laws, and in particular for his Constitutional and Procedure Codes, while John Stuart Mill edited the massive Rationale of Judicial Evidence. Bentham became increasingly active in the cause of law reform, and exchanged a series of letters on the subject with Robert Peel, the Home Secretary, and Henry Brougham. He maintained his friendships with John and Sarah Austin, George and Harriet Grote, James and John Stuart Mill, John Bowring, Joseph Hume, Francis Burdett, Francis Place, and Joseph Parkes, re-established contact with the third Marquis of Lansdowne, son of his old friend the first Marquis, and made new acquaintances in James Humphreys, Sutton Sharpe, and Albany Fonblanque.

Doubtful Writing offers a major reassessment of philosophical uncertainty in one of the early modern period's foremost doubters. It argues that Montaigne's engagement, his endless 'commerce' with two dogmatists, Seneca and Plutarch, produced a radical new mode of doubtful writing; one with which Montaigne could conduct and communicate a double, unresolved, and contradictory mode of thinking.Seneca and Plutarch have long been recognised as Montaigne's preferred authors: he himself, on numerous occasions, holds them up as authors of the books he could not be without and their influence on his informal, fragmentary style is widely acknowledged. But these authors have, until now, escaped significant attention from the perspective of philosophical uncertainty. Doubtful Writing argues that it was with these authors dogmatists who nevertheless practised a 'doubtful and unresolved way of writing' that Montaigne developed his own maniere de dire ('way of saying'). Reading Montaigne through this lens offers a valuable new perspective on doubt in the Essais and in the early modern period more broadly, understanding doubt not only as a philosophical system or set of arguments but as a practice of thinking in and with writing.

Doubtful Writing offers a major reassessment of philosophical uncertainty in one of the early modern period's foremost doubters. It argues that Montaigne's engagement, his endless 'commerce' with two dogmatists, Seneca and Plutarch, produced a radical new mode of doubtful writing; one with which Montaigne could conduct and communicate a double, unresolved, and contradictory mode of thinking.Seneca and Plutarch have long been recognised as Montaigne's preferred authors: he himself, on numerous occasions, holds them up as authors of the books he could not be without and their influence on his informal, fragmentary style is widely acknowledged. But these authors have, until now, escaped significant attention from the perspective of philosophical uncertainty. Doubtful Writing argues that it was with these authors dogmatists who nevertheless practised a 'doubtful and unresolved way of writing' that Montaigne developed his own maniere de dire ('way of saying'). Reading Montaigne through this lens offers a valuable new perspective on doubt in the Essais and in the early modern period more broadly, understanding doubt not only as a philosophical system or set of arguments but as a practice of thinking in and with writing.

In ancient and modern Western thought, the problem of the nature of categories has been inseparable from arguments about the nature of selfhood; about how knowledge is organised; about how power should be distributed; and about how history should be understood. For Plato, Forms belonging to a timeless order of being played the role of categories or fundamental concepts; for Aristotle categories were immanent in things; for Kant they were a priori logical structures of our consciousness; and for Hegel they were dynamic, dialectical inter-related ideas. In Categories, O'Sullivan shows how these answers have gone forward into the contemporary era, and identifies three key schools of thought that have developed since Hegel in particular. He explains modern thought as a tension between a desire for a single dominant perspective, whether scientific or phenomenological; a belief in irretrievable fragmentation; and an effort to find a middle ground.

In ancient and modern Western thought, the problem of the nature of categories has been inseparable from arguments about the nature of selfhood; about how knowledge is organised; about how power should be distributed; and about how history should be understood. For Plato, Forms belonging to a timeless order of being played the role of categories or fundamental concepts; for Aristotle categories were immanent in things; for Kant they were a priori logical structures of our consciousness; and for Hegel they were dynamic, dialectical inter-related ideas. In Categories, O'Sullivan shows how these answers have gone forward into the contemporary era, and identifies three key schools of thought that have developed since Hegel in particular. He explains modern thought as a tension between a desire for a single dominant perspective, whether scientific or phenomenological; a belief in irretrievable fragmentation; and an effort to find a middle ground.