Nicholas White - Böcker

Nicholas White opposes the long-standard view that ancient Greek ethics is fundamentally different from modern ethical views, especially those prevalent since Kant. Since the eighteenth century, and indeed since before Hegel, moral philosophers wishing to oppose the dualism of rationality-cum-morality vs. inclination, especially as it is manifested in Kant, have looked to Greek thought for an alternative conception of ethical norms and the good life. As a result, Greek ethics, particularly in the so-called Classical period of the fourth century BCE, has for more than two centuries been standardly thought to be fundamentally eudaimonist, and to have the character of what is nowadays normally called the ethics of virtue.White argues that although this picture of Greek ethics is not without an element of truth, it nevertheless seriously distorts the facts. In the first place, Greek thought is far more variegated than the picture suggests. Secondly, it contains many elements -- even in the Classical thinkers Plato and Aristotle -- that are not eudaimonist and also not suitable for an ethics of virtue. Greek thinkers were not as a group convinced of the possibility of a harmony of one's happiness with full regard for the happiness of others and with conformity to ethical norms. On the contrary, Greek thinkers were well aware of,and took seriously, the idea that ethical norms can possess a force that does not derive from conduciveness to one's own happiness. Indeed, even Plato and Aristotle took it that under certain circumstances there can even be a clash between ethical standards and one's own well-being. The project of completely eliminating the possibility of such a clash came to full development not in the Classical period but rather in the ethics of the Stoics in the third century. Individual and Conflict in Greek Ethics argues that throughout Greek thought the concept of ethics as a source of obligations and imperatives can, in unfavorable circumstances, run counter to one's own happiness. In this sense Greek ethics has a shape similar to that of modern Kantian and post-Kantian thinking, and should not be seen as opposed to it.

Nicholas White opposes the long-standard view that ancient Greek ethics is fundamentally different from modern ethical views, especially those prevalent since Kant. Since the eighteenth century, and indeed since before Hegel, moral philosophers wishing to oppose the dualism of rationality-cum-morality vs. inclination, especially as it is manifested in Kant, have looked to Greek thought for an alternative conception of ethical norms and the good life. As a result, Greek ethics, particularly in the so-called Classical period of the fourth century BCE, has for more than two centuries been standardly thought to be fundamentally eudaimonist, and to have the character of what is nowadays normally called the ethics of virtue.White argues that although this picture of Greek ethics is not without an element of truth, it nevertheless seriously distorts the facts. In the first place, Greek thought is far more variegated than the picture suggests. Secondly, it contains many elements -- even in the Classical thinkers Plato and Aristotle -- that are not eudaimonist and also not suitable for an ethics of virtue. Greek thinkers were not as a group convinced of the possibility of a harmony of one's happiness with full regard for the happiness of others and with conformity to ethical norms. On the contrary, Greek thinkers were well aware of,and took seriously, the idea that ethical norms can possess a force that does not derive from conduciveness to one's own happiness. Indeed, even Plato and Aristotle took it that under certain circumstances there can even be a clash between ethical standards and one's own well-being. The project of completely eliminating the possibility of such a clash came to full development not in the Classical period but rather in the ethics of the Stoics in the third century. Individual and Conflict in Greek Ethics argues that throughout Greek thought the concept of ethics as a source of obligations and imperatives can, in unfavorable circumstances, run counter to one's own happiness. In this sense Greek ethics has a shape similar to that of modern Kantian and post-Kantian thinking, and should not be seen as opposed to it.

`It will be the biggest fiasco of the year - but I don't care a damn! It will be something nobody has ever done before, and I shall have said what I had to say.' As Joris -Karl Huysmans announced in 1884, Against Nature was fated to be a novel like no other. Resisting the models of classic nineteenth-century fiction, it focuses on the attempts of its anti-hero, the hypersensitive neurotic and aesthete, Des Esseintes, to escape Paris and the vulgarity of modern life. Holed up in his private museum of high taste, he offers Huysmans's readers a treasure trove of cultural delights which anticipates many of the strains of modernism in its appreciation of Baudelaire, Moreau, Redon, Mallarmé and Poe. This new translation is supplemented by indispensable notes which enhance the understanding of a highly allusive work. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.

Scarlet Letters explores the fascination exerted by adultery throughout the long history of western cultures. Critics from the UK, USA and Australia, working in a variety of specialisms, have contributed to this substantial new collection of close readings and wider contextualisations. As well as focusing on the bourgeois nineteenth century as the high age of representations of adultery, the book offers historicist and psychoanalytic analyses of texts ranging from the Amphitryon myth to Fatal Attraction and The Piano.

This updated Seminar Study provides an overview of the process of British decolonisation. The eclipse of the British Empire has been one of the central features of post-war international history. At the end of the Second World War the empire still spanned the globe and yet by the mid-1960s most of Britain’s major dependencies had achieved independence.Concisely and accessibly, the book introduces students to this often dramatic story of colonial wars and emergencies, and fraught international relations. Although a relatively recent phenomenon, the end of the British Empire continues to spawn a lively and voluminous historical debate.Dr. White provides a synthesis of recent approaches, specially updated and expanded for this edition, by looking at the demise of British imperial power from three main perspectives the shifting emphases of British overseas policy the rise of populist, anti-colonial nationalism the international political, strategic, and economic environment dominated by the USA and the USSR. The book also examines the British experience within the context of European decolonisation as a whole. Supporting the text are a range of useful tools, including maps, a chronology of independence, a guide to the main characters involved, and an extensive bibliography (specially expanded for the new edition. Decolonisation: the British Experience since 1945 is ideal for students and interested readers at all levels, providing a diverse range of primary sources and the tools to unlock them.

The Family in Crisis in Late Nineteenth-Century French Fiction, first published in 1999, focuses on a key moment in the construction of the modern view of the family in France. Nicholas White's analysis of novels by Zola, Maupassant, Hennique, Bourget and Armand Charpentier is fashioned by perspectives on a wide cultural field, including legal, popular and academic discourses on the family and its discontents. His account encourages a close rereading of canonical as well as overlooked texts from fin de siècle France. What emerges between the death of Flaubert in 1880 and the publication of Bourget's Un divorce in 1904 is a series of Naturalist and post-Naturalist representations of transgressive behaviour in which tales of adultery, illegitimacy, consanguinity, incest and divorce serve to exemplify and to offer a range of nuances on the Third Republic's crisis in what might now be termed 'family values'.

The Family in Crisis in Late Nineteenth-Century French Fiction, first published in 1999, focuses on a key moment in the construction of the modern view of the family in France. Nicholas White's analysis of novels by Zola, Maupassant, Hennique, Bourget and Armand Charpentier is fashioned by perspectives on a wide cultural field, including legal, popular and academic discourses on the family and its discontents. His account encourages a close rereading of canonical as well as overlooked texts from fin de siècle France. What emerges between the death of Flaubert in 1880 and the publication of Bourget's Un divorce in 1904 is a series of Naturalist and post-Naturalist representations of transgressive behaviour in which tales of adultery, illegitimacy, consanguinity, incest and divorce serve to exemplify and to offer a range of nuances on the Third Republic's crisis in what might now be termed 'family values'.

"A complete and unified account of Plato's epistemology . . . scholarly, historically sensitive, and philosophically sophisticated. Above all it is sensible. . . . White's strength is that he places Plato's preoccupation in careful historical perspective, without belittling the intrinsic difficulties of the problems he tackled. . . . White's project is to find a continuous argument running through Plato's various attacks on epistemological problems. No summary can do justice to his remarkable success." --Ronald B. De Sousa, University of Toronto, in Phoenix

Two hundred years after Singapore’s foundation by Stamford Raffles in 1819, this book reflects on the historical development of the city, putting forward much new research and new thinking. It discusses Singapore’s emergence as a regional economic hub, explores its strategic importance and considers its place in the development of the British Empire. Subjects covered include the city’s initial role as a strategic centre to limit the resurgence of Dutch power in Southeast Asia after the Napoleonic Wars, the impact of the Japanese occupation, and the reasons for Singapore’s exit from the Malaysian Federation in 1965. The book concludes by examining how Singapore’s history is commemorated at present, reinforcing the image of the city as prosperous, peaceful and forward looking, and draws out the lessons which history can provide concerning the city’s likely future development.

Two hundred years after Singapore’s foundation by Stamford Raffles in 1819, this book reflects on the historical development of the city, putting forward much new research and new thinking. It discusses Singapore’s emergence as a regional economic hub, explores its strategic importance and considers its place in the development of the British Empire. Subjects covered include the city’s initial role as a strategic centre to limit the resurgence of Dutch power in Southeast Asia after the Napoleonic Wars, the impact of the Japanese occupation, and the reasons for Singapore’s exit from the Malaysian Federation in 1965. The book concludes by examining how Singapore’s history is commemorated at present, reinforcing the image of the city as prosperous, peaceful and forward looking, and draws out the lessons which history can provide concerning the city’s likely future development.

This book analyses the ways in which divorce informed the development of French fiction until the First World War, arguing that in France the divorce question was intimately related to the rhythm of revolution.