McGill-Queen's Studies in the History of Ideas – serie

A timely call for a new ethic of journalism engagement for today's troubled media sphere, Objectively Engaged Journalism argues that media should be neither neutral nor partisan but engaged in protecting egalitarian democracy. It shows how journalists, professional or citizen, can be both objective in method and dedicated to improving a global public sphere toxic with disinformation, fake news, and extremism.Drawing from history, ethics, and current media issues, Stephen Ward rejects the ideals of neutrality and "just the facts" objectivity, showing how they are based on invalid dualistic thinking with deep roots in Western culture. He presents a theory of pragmatic objectivity and applies it to journalism. Journalism's role in interpreting culture, he argues, needs a form of objectivity that embraces human strengths and limitations.Defining responsible journalism as situated, imperfect inquiry, Objectively Engaged Journalism is one of the first systematic studies of the ethical foundations of engaged journalism for a media that is increasingly perspectival and embedded in society.

Liberal thinkers of the eighteenth and nineteenth centuries were alert to the political costs and human cruelties involved in European colonialism, but they also thought that European expansion held out progressive possibilities. In Progress, Pluralism, and Politics David Williams examines the colonial and anti-colonial arguments of Adam Smith, Immanuel Kant, Jeremy Bentham, and L.T. Hobhouse.Williams locates their ambivalent attitude towards European conquest and colonial rule in a set of tensions between the impact of colonialism on European states, the possibilities of progress in distant and diverse places, and the relationship between universalism and cultural pluralism. In so doing he reveals some of the central ambiguities that characterize the ways that liberal thought has dealt with the reality of an illiberal world. Of particular importance are appeals to various forms of universal history, attempts to mediate between the claims of identity and the reality of difference, and the different ways of thinking about the achievement of liberal goods in other places.Pointing to key elements in still ongoing debates within liberal states about how they should relate to illiberal places, Progress, Pluralism, and Politics enriches the discussion on political thought and the relationship between liberalism and colonialism.

Liberal thinkers of the eighteenth and nineteenth centuries were alert to the political costs and human cruelties involved in European colonialism, but they also thought that European expansion held out progressive possibilities. In Progress, Pluralism, and Politics David Williams examines the colonial and anti-colonial arguments of Adam Smith, Immanuel Kant, Jeremy Bentham, and L.T. Hobhouse.Williams locates their ambivalent attitude towards European conquest and colonial rule in a set of tensions between the impact of colonialism on European states, the possibilities of progress in distant and diverse places, and the relationship between universalism and cultural pluralism. In so doing he reveals some of the central ambiguities that characterize the ways that liberal thought has dealt with the reality of an illiberal world. Of particular importance are appeals to various forms of universal history, attempts to mediate between the claims of identity and the reality of difference, and the different ways of thinking about the achievement of liberal goods in other places.Pointing to key elements in still ongoing debates within liberal states about how they should relate to illiberal places, Progress, Pluralism, and Politics enriches the discussion on political thought and the relationship between liberalism and colonialism.

As a German philosopher, cultural critic, composer, poet, philologist, and scholar of Latin and Greek, Friedrich Wilhelm Nietzsche has exerted a profound influence on modern intellectual history. Beyond Tragedy and Eternal Peace provides an overview of his legacy, highlighting the synergy between his critique of metaphysics and his reflections on the politics and international relations of the late nineteenth century.Jean-François Drolet exposes and analyzes Nietzsche's account of the political processes, institutions, and dominant ideologies shaping public life in Germany and Europe during the 1870s and 1880s. Nietzsche anticipated a new kind of politics, borne out of such events as the Franco-Prussian War, the unification of Germany under Bismarck, the advent of mass democracy, and the rise and transformation of European nationalism. Focusing on conflict and political violence, Drolet expertly reconstructs Nietzsche's fierce and continued critique of the nationalist, liberal, and socialist ideologies of his age, which the philosopher believed failed to grapple with the death of God and the crisis of European nihilism it engendered.As this reconstructive interpretation reveals, Nietzsche's philosophy offers a powerful and still greatly underappreciated reckoning with the changing political practices, norms, and agencies that led to the momentous collapse of the European society of states during the early twentieth century.

In Inequality in Canada Eric Sager considers one of the defining – but hardest to define – ideas of our era and traces its different meanings and contexts across the nineteenth and twentieth centuries.Sager shows how the idea of inequality arose in the long evolution in Britain and the United States from classical economics to the emerging welfare economics of the twentieth century. Within this transatlantic frame, inequality took a distinct form in Canada: different iterations of the idea appear in Protestant critiques of wealth, labour movements, farmer-progressive politics, the social gospel, social Catholicism in Quebec, English-Canadian political economy, and political and intellectual justifications of the social security state. A tradition of idealist thought persisted in the twentieth century, sustaining the idea of inequality despite deep silences among Canadian economists. Sager argues that inequality goes beyond the distribution of income and wealth: it is the idea that there are wide gaps between rich and poor, that the gaps are both an economic problem and a social injustice, and that when inequality appears, it is as a problem that can be either eliminated or reduced.It is precisely because inequality appears in different contexts, and because it changes, Sager reasons, that we can begin to perceive the contours and cleavages of inequality in our time. In our century, a political solution to inequality may rest on the recovery of an ethical ideal and egalitarian politics that have long preoccupied the history of Canadian thought.

In Inequality in Canada Eric Sager considers one of the defining – but hardest to define – ideas of our era and traces its different meanings and contexts across the nineteenth and twentieth centuries.Sager shows how the idea of inequality arose in the long evolution in Britain and the United States from classical economics to the emerging welfare economics of the twentieth century. Within this transatlantic frame, inequality took a distinct form in Canada: different iterations of the idea appear in Protestant critiques of wealth, labour movements, farmer-progressive politics, the social gospel, social Catholicism in Quebec, English-Canadian political economy, and political and intellectual justifications of the social security state. A tradition of idealist thought persisted in the twentieth century, sustaining the idea of inequality despite deep silences among Canadian economists. Sager argues that inequality goes beyond the distribution of income and wealth: it is the idea that there are wide gaps between rich and poor, that the gaps are both an economic problem and a social injustice, and that when inequality appears, it is as a problem that can be either eliminated or reduced.It is precisely because inequality appears in different contexts, and because it changes, Sager reasons, that we can begin to perceive the contours and cleavages of inequality in our time. In our century, a political solution to inequality may rest on the recovery of an ethical ideal and egalitarian politics that have long preoccupied the history of Canadian thought.

Attending – patient contemplation focused on a particular being – is a central ethical activity that has not been recognized by any of the main moral systems in the European philosophical tradition. That tradition has imagined that the moral agent is primarily a problem solver and world changer when what might be needed most is a witness.Moral theory has been agonized by dualism – motivation is analyzed into beliefs and desires, descriptions of facts and dissatisfactions with them, while action is represented as an effort to lessen dissatisfaction by altering the empirical world. In Attending Warren Heiti traces an alternative genealogy of ethics, drawing from the Platonism recovered by Simone Weil and developed in the work of Iris Murdoch, John McDowell, and Jan Zwicky. According to Weil, virtue is knowledge, knowledge is embodied, and the knower is nested in an ecosystem of relationships. Instead of analyzing and solving theoretical problems, Heiti aims to clarify the terrain by setting up objects of attention from more than one discipline, including not only philosophy but also literature, psychology, film, and visual art.The traditional picture captures one important type of ethical activity: faced with a moral problem, one looks to a general rule to furnish the solution. But not all problems conform to this model. Heiti offers an alternative: to see what is needed, one attends to the particular being.

Attending – patient contemplation focused on a particular being – is a central ethical activity that has not been recognized by any of the main moral systems in the European philosophical tradition. That tradition has imagined that the moral agent is primarily a problem solver and world changer when what might be needed most is a witness.Moral theory has been agonized by dualism – motivation is analyzed into beliefs and desires, descriptions of facts and dissatisfactions with them, while action is represented as an effort to lessen dissatisfaction by altering the empirical world. In Attending Warren Heiti traces an alternative genealogy of ethics, drawing from the Platonism recovered by Simone Weil and developed in the work of Iris Murdoch, John McDowell, and Jan Zwicky. According to Weil, virtue is knowledge, knowledge is embodied, and the knower is nested in an ecosystem of relationships. Instead of analyzing and solving theoretical problems, Heiti aims to clarify the terrain by setting up objects of attention from more than one discipline, including not only philosophy but also literature, psychology, film, and visual art.The traditional picture captures one important type of ethical activity: faced with a moral problem, one looks to a general rule to furnish the solution. But not all problems conform to this model. Heiti offers an alternative: to see what is needed, one attends to the particular being.

At war for sixty years, eighteenth-century Britain and France experienced demographic, social, and economic exchanges despite their imperial rivalry. Paradoxically, this rivalry spurred their participation in scientific and industrial developments. Their shared interest in standards of living and cultural practices was fuelled by migration and philosophical exchanges that reciprocally transmitted the values of urban geography, medicine, teaching, and the industrial and fine arts.In Imperial Paradoxes Robert Merrett compares British and French literature on those topics. He explains how food, wine, fashion, and tourism were channels of interdisciplinary relations and shows why authors in both nations turned the notion of empire from commercial and military expansion into a metaphor for exploring self-knowledge and pleasure. Although cognitive science has come to the fore only in the past two generations, eighteenth-century writers tested problems in the dualist and faculty psychology of Western rationalism. Themes of embodiment and embodied thought drawn from recent theorists are applied throughout this book, along with dialectics and models of the senses operating together.Imperial Paradoxes avoids the limitations of strict chronology, weaving together multiple narratives for a more complete picture. Applying major works in the fields of cognitive science, cognitive psychology, and pedagogical theory to prose, poetry, and drama from the eighteenth century, Merrett shows how attention to eating, drinking, dressing, and travelling gives important insights into individual literary works and literary history.

In 1964, Augusto Del Noce assembled in a book some of his best works on Marxism, atheism, and the history of modern philosophy. The result was Il problema dell'ateismo, which he always regarded as foundational to his way of thinking. The book remains his best-known work and is still in print in Italy almost sixty years later.The Problem of Atheism offers the first English translation of this landmark book, one of the earliest works to recognize the new secularizing trends in Western culture following World War II. Del Noce situates atheism historically, reconstructing its philosophical trajectory through European modernity. Documenting the author's entire intellectual experience, these essays explore the birth of modern philosophy, reckon with the great European crisis of 1917 to 1945 and the Cold War that followed, and mine the opposition between Marxism and the rise of the affluent society. The result is rich with premonitions of the cultural landscape that would take shape throughout the 1960s and the decades that followed.Proving its English translation to be long overdue, The Problem of Atheism remains relevant to contemporary debates about secularization, political theology, and modernity.

In 1964, Augusto Del Noce assembled in a book some of his best works on Marxism, atheism, and the history of modern philosophy. The result was Il problema dell'ateismo, which he always regarded as foundational to his way of thinking. The book remains his best-known work and is still in print in Italy almost sixty years later.The Problem of Atheism offers the first English translation of this landmark book, one of the earliest works to recognize the new secularizing trends in Western culture following World War II. Del Noce situates atheism historically, reconstructing its philosophical trajectory through European modernity. Documenting the author's entire intellectual experience, these essays explore the birth of modern philosophy, reckon with the great European crisis of 1917 to 1945 and the Cold War that followed, and mine the opposition between Marxism and the rise of the affluent society. The result is rich with premonitions of the cultural landscape that would take shape throughout the 1960s and the decades that followed.Proving its English translation to be long overdue, The Problem of Atheism remains relevant to contemporary debates about secularization, political theology, and modernity.

The Etruscans, a revenant and unusual people, had an Italian empire before the Greeks and Romans did. By the start of the Christian era their wooden temples and writings had vanished, the Romans and the early church had melted their bronze statues, and the people had assimilated. After the last Etruscan augur served the Romans as they fought back the Visigoths in 408 CE, the civilization disappeared but for ruins, tombs, art, and vases.No other lost culture disappeared as completely and then returned to the same extent as the Etruscans. Indeed, no other ancient Mediterranean people was as controversial both in its time and in posterity. Though the Greeks and Romans tarred them as superstitious and decadent, D.H. Lawrence praised their way of life as offering an alternative to modernity. In The Etruscans in the Modern Imagination Sam Solecki chronicles their unexpected return to intellectual and cultural history, beginning with eighteenth-century scholars, collectors, and archaeologists. The resurrection of this vanished kingdom occurred with remarkable vigour in philosophy, literature, music, history, mythology, and the plastic arts. From Wedgwood to Picasso, Proust to Lawrence, Emily Dickinson to Anne Carson, Solecki reads the disembodied traces of Etruscan culture for what they tell us about cultural knowledge and mindsets in different times and places, for the way that ideas about the Etruscans can serve as a reflection or foil to a particular cultural moment, and for the creative alchemy whereby artists turn to the past for the raw materials of contemporary creation. The Etruscans are a cultural curiosity because of their disputed origin, unique language, and distinctive religion and customs, but their destination is no less worthy of our curiosity. The Etruscans in the Modern Imagination provides a fascinating meditation on cultural transmission between ancient and modern civilizations.

The modern world was not created by the civilization of Renaissance Italy, the advent of the printing press, or the marriage restrictions imposed by the medieval church. Rather, it was widespread reading that brought about most of the cognitive, psychological, and social changes that we recognize as peculiarly modern.David Williams combines book and communications history with readings of major works by Petrarch, Bruni, Valla, Reuchlin, Erasmus, Foxe, and Milton to argue that expanding literacy in the Renaissance was the impetus for modern civilization, turning a culture of arid logic and religious ceremonialism into a world of individual readers who discovered a new form of communion in the act of reading. It was not the theologians Luther and Calvin who first taught readers to become what they read, but the biblical philologist Erasmus, who encountered the divine presence on every page of the gospels. From this sacramental form of reading came other modes of humanist reading, particularly in law, history, and classics, leading to the birth of the nation-state. As literacy rates rose, readers of all backgrounds gained and embodied the distinctly modern values of liberty, free speech, toleration, individualism, self-determination, and democratic institutions. Communion and community were linked, performed in novel ways through revolutionary forms of reading. In this conclusion to a quartet of books on media change, Williams makes a compelling case for readers and acts of reading as the true drivers of social, political, and cultural modernity – and for digital media as its looming nemesis.

In the past century Western attitudes toward the soldier’s death have undergone a remarkable transformation. Widely accepted at the time of the First World War – when nearly ten million soldiers died in uniform – as a redemptive sacrifice on behalf of the nation, the soldier’s death is increasingly regarded as an unacceptable tragedy. In Dying for France Ian Germani considers this transformation in the context of the history of France over the expanse of five centuries, from the Renaissance to the present. Blending military history with the history of culture and mentalities, Germani explores key episodes in the history of France’s wars to show how patriotic models of the soldier’s death eclipsed those inspired by the aristocratic code of honour, before themselves giving way to disillusioned representations. First-hand testimony of soldiers, surgeons, and others provides the basis for vivid descriptions of how a soldier encountered death, on and away from the battlefield. Works of art and print culture are used to analyze how soldiers’ deaths were represented to the public and to discern how popular attitudes evolved over time. Encompassing France’s major external conflicts and its civil wars, this study also considers the experiences of soldiers recruited from the French colonial empire.Relating changes in the perception of military mortality to broader changes in society’s relationship with death, Dying for France highlights essential turning points in the rise and fall of the patriotic ideal of the soldier’s death.

The French Revolution swept away the Old Regime along with many of its ideas about epistemology, history, society, and politics. In the intellectual ferment that followed, debates about religion figured prominently as diverse thinkers grappled with the philosophical and civil status of religion in a post-revolutionary age. Arthur McCalla demonstrates the central place of religion in the intellectual life of post-revolutionary France in Religion and the Post-revolutionary Mind. Certain questions – What is the nature of religion? Does society rest on religious foundations? What ought to be the place of religion in society? – drew sustained attention from across the political spectrum. Idéologues viewed religion as error and sought to eradicate it through the promotion of secular values. Catholic Traditionalists understood religion as a body of revealed truths of supernatural origin that ought to be authoritative in all aspects of life. Liberals sought to replace Christian orthodoxy with a new public faith consonant with liberal values. But these blocs were not monolithic, and McCalla reveals the complexities of each one, as well as the dialogues and rivalries among them. The categories established by the concepts of religion these thinkers constructed continue to shape debates over liberationist critiques, liberal pluralism, laïcité, and political theology. The place of religion in civil society is again a matter of urgent debate. Religion and the Post-revolutionary Mind provides essential historical context for thinking about the status of religion in the contemporary world.

Around 1600, the English geographer and cleric Richard Hakluyt sought to honour his nation by publishing a compilation of every document he could find relating to its voyages and trade beyond the boundaries of Europe. The resulting collection of travel narratives, royal letters, ships’ logs, maps, lists, and commentaries was published as Principal Navigations, Voyages, Traffiques and Discoveries of the English Nation. Spanning two thousand pages and documenting more than two hundred voyages, Principal Navigations is a window onto how the world appeared to England in 1600. Lines Drawn across the Globe unlocks Richard Hakluyt’s work for modern readers. Mary Fuller traces the history of the book’s compilation and gives order and meaning to its famously diverse contents. From Sierra Leone to Iceland, from Spanish narratives of New Mexico to French accounts of the Saint Lawrence and Portuguese accounts of China, Hakluyt’s shaping of this many-authored book provides a conceptual map of the world’s regions and of England’s real and imagined relations to them: exchange, alliance, aggression, extraction, translation, imitation – always depending on the needs of the moment. At the height of the British imperial project, Principal Navigations came to be seen and valued as a founding document of English national identity. It remains a crucial piece of evidence on the history of empire, the nation, and the world. Yet after a century and a half of modern scholarship, Hakluyt’s book needs to be disentangled from the perspectives of the nineteenth century and read anew. Lines Drawn across the Globe works across the scales of Hakluyt’s collection to deliver a dazzling account of an editorial project that was fundamental to England’s encounter with the world – and the nation’s idea of itself.

Concern over ecological and environmental problems grows daily, and many believe we’re at a critical tipping point. Scientists, social thinkers, public officials, and the public recognize that failure to understand the destructive impact of industrial society and advanced technologies on the delicate balance of organic life in the global ecosystem will result in devastating problems for future generations. In The Domination of Nature William Leiss argues that this global predicament must be understood in terms of deeply rooted attitudes towards nature. He traces the origins, development, and social consequences of an idea whose imprint is everywhere in modern thought: the idea of the domination of nature. In part 1 Leiss traces the idea of the domination of nature from the Renaissance to the nineteenth century. Francis Bacon’s seminal work provides the pivotal point for this discussion, and through an original interpretation of Bacon’s thought, Leiss shows how momentous ambiguities in the idea were incorporated into modern thought. By the beginning of the twentieth century the concept had become firmly identified with scientific and technological progress. This fact defines the task of part 2. Using important contributions by European sociologists and philosophers, Leiss critically analyzes the role of science and technology in the modern world. In the concluding chapter he puts the idea of mastery over nature into historical perspective and explores a new approach, based on the possibilities of the liberation of nature.Originally published in 1972, The Domination of Nature was part of the first wave of widespread interest in environmental issues. In a new preface Leiss explores the concept of eco-dominion and the moral obligations of human citizens of the twenty-first century.

Concern over ecological and environmental problems grows daily, and many believe we're at a critical tipping point. Scientists, social thinkers, public officials, and the public recognize that failure to understand the destructive impact of industrial society and advanced technologies on the delicate balance of organic life in the global ecosystem will result in devastating problems for future generations. In The Domination of Nature William Leiss argues that this global predicament must be understood in terms of deeply rooted attitudes towards nature. He traces the origins, development, and social consequences of an idea whose imprint is everywhere in modern thought: the idea of the domination of nature. In part 1 Leiss traces the idea of the domination of nature from the Renaissance to the nineteenth century. Francis Bacon's seminal work provides the pivotal point for this discussion, and through an original interpretation of Bacon's thought, Leiss shows how momentous ambiguities in the idea were incorporated into modern thought. By the beginning of the twentieth century the concept had become firmly identified with scientific and technological progress. This fact defines the task of part 2. Using important contributions by European sociologists and philosophers, Leiss critically analyzes the role of science and technology in the modern world. In the concluding chapter he puts the idea of mastery over nature into historical perspective and explores a new approach, based on the possibilities of the liberation of nature.Originally published in 1972, The Domination of Nature was part of the first wave of widespread interest in environmental issues. In a new preface Leiss explores the concept of eco-dominion and the moral obligations of human citizens of the twenty-first century.

Across cultures, democracies struggle with intolerant groups, misinformation, social media conspiracies, and extreme populists. Egalitarian cultures cannot always withstand this swing towards the irrational.In Irrational Publics and the Fate of Democracy Stephen Ward combines history and evolutionary psychology for a comprehensive view of the problem, arguing that social irrationality is likely to occur when social tensions trigger a person’s enemy stance: ancient extreme traits in human nature such as aggressiveness, desire for domination, paranoia of the other, and us-versus-them tribalism. Analyzing eruptions of public irrationality – from apocalyptic medieval crusades and Nazi doctors in extermination camps to suicidal cults – Ward presents his evolutionary theory of public irrationalism, demonstrating that human nature has both extreme Darwinian traits promoting competition and sociable traits of cooperation and empathy. The issue is which set of traits will be activated by the social ecology. Extreme traits, once adaptive when humans were hunter-gatherers, have become maladaptive and dangerous. Catalyzed by intolerant media and demagogues, the swing towards the irrational weakens democracy and may lead to human extinction through nuclear holocaust.Irrational Publics and the Fate of Democracy concludes with practical recommendations on what society should do to resist the engines of unreason within and without us.

Across cultures, democracies struggle with intolerant groups, misinformation, social media conspiracies, and extreme populists. Egalitarian cultures cannot always withstand this swing towards the irrational.In Irrational Publics and the Fate of Democracy Stephen Ward combines history and evolutionary psychology for a comprehensive view of the problem, arguing that social irrationality is likely to occur when social tensions trigger a person's enemy stance: ancient extreme traits in human nature such as aggressiveness, desire for domination, paranoia of the other, and us-versus-them tribalism. Analyzing eruptions of public irrationality – from apocalyptic medieval crusades and Nazi doctors in extermination camps to suicidal cults – Ward presents his evolutionary theory of public irrationalism, demonstrating that human nature has both extreme Darwinian traits promoting competition and sociable traits of cooperation and empathy. The issue is which set of traits will be activated by the social ecology. Extreme traits, once adaptive when humans were hunter-gatherers, have become maladaptive and dangerous. Catalyzed by intolerant media and demagogues, the swing towards the irrational weakens democracy and may lead to human extinction through nuclear holocaust.Irrational Publics and the Fate of Democracy concludes with practical recommendations on what society should do to resist the engines of unreason within and without us.

People the world over aspire to self-rule, especially when living under domination, conquest, and empire. Inspired by the work of Nobel laureate Elinor Ostrom, Filippo Sabetti explores how people attempt, over time, to make the longing for self-government a reality.Struggles for Self-Rule explores key moments in Italian history through a comparative perspective – from the city republics to the challenge of self-rule in France, Spain, and Catalonia – to study the circumstances in which people are able to take control of decisions that affect their lives and to what extent. Sabetti shows the wealth of the human experience of self-rule when we shift the focus of research from the government to the governance of public affairs.Traversing history, philosophy, comparative politics, and sociology, Struggles for Self-Rule takes the reader on a renaissance tour of the history of ideas and self-government that resonates in today’s world, when many communities struggle to shape the decisions that affect their lives.

In the wake of Napoleon's defeat in 1815, French liberals set out to create an informal empire. Their efforts to cultivate unequal partnerships with Christian, Greek-speaking elites in southeast Europe shaped national identities and structured global civilizational hierarchies over the decades that followed.Unintended Nations tracks a notion of civilization that developed in early nineteenth-century France. Alex Tipei explores the constellation of ideas, beliefs, and practices this concept invoked – what she calls civilization-speak – and charts the cross-continental networks that employed it as an organizing principle. Drawing on archival and printed primary sources in six languages, Tipei maps out the uses of this civilization-speak on both sides of the continent, focusing on France and the lands that make up significant parts of present-day Greece and Romania. She shows how and why French liberals mobilized civilization-speak to, offering an innovative analysis of liberalism and capitalism's relationship to informal empire.Calling into question long-standing assumptions about the rise of nationalism in southeast Europe, Unintended Nations explores how Franco-Balkan exchanges helped define political, civilizational, and biopolitical boundaries in the post-Napoleonic era.

We are living through a crisis that casts doubt on the idea of progress, the defining trope of liberalism. The concept of progress as the achievement of liberalism developed over time, in relation to changing ideas about time. Understanding skepticism about progress requires us to ask questions about the relationship between liberalism, time, and history.Drawing on a range of thinkers from John Locke to John Rawls, Liberalism in Time links the history of liberal thought with wider changes in theology, geology, archaeology, and biology. David Williams explores the diverse ways in which liberal thinkers have understood the relationship between liberalism and time, demonstrating that liberal patterns of thought are characterized by temporal paradoxes. Liberal thinkers ostensibly understand liberalism as situated within time and history, but they treat it as timeless when it is convenient.Reflecting on whether and how liberal thinking about time and history is suitable for the challenges liberalism now faces, Liberalism in Time shows how temporal paradoxes have characterized liberal patterns of thought throughout history.

The evolving racial perceptions of the Japanese between 1735 and 1854 were shaped by both Western observers and emerging Japanese voices. Framed by Linnaeus’s Systema Naturae and the forced opening of Japan’s ports, this long century coincided with the global ascent of racial thought amid growing technological, commercial, and geopolitical disparities. While Western nations rapidly industrialized, expanded their empires, and formulated racial ideologies to justify their dominance, Japan remained a populous and militarily formidable nation – one poorly understood by Western cultures enthralled by the stirrings of “scientific” racism. This disconnect generated a unique tension in global racial discourse.In this definitive work, Rotem Kowner explores three central themes: the emergence of modern racial theory – defined by belief in immutable racial hierarchies – and its role in shaping Western views of the Japanese; the centrality of visual representation in constructing and reinforcing racial categories; and the concurrent development of a Japanese proto-racial discourse that often portrayed the Japanese as superior – directly opposing Western portrayals. This ideological clash would later fuel the racial conflicts of the twentieth century.Through a compelling analysis of textual and visual materials, A Hardening Hierarchy offers groundbreaking insights into the intertwined formation of Western and Japanese racial ideologies. Kowner establishes a vital historical link between early representations of the Japanese and the more virulent racial discourses that emerged in the modern era, providing an essential foundation for understanding racial conflict in East Asia.

The evolving racial perceptions of the Japanese between 1735 and 1854 were shaped by both Western observers and emerging Japanese voices. Framed by Carl Linnaeus’s Systema Naturae and the forced opening of Japan’s ports, this long century coincided with the global ascent of racial thought amid growing technological, commercial, and geopolitical disparities. While Western nations rapidly industrialized, expanded their empires, and formulated racial ideologies to justify their dominance, Japan remained a populous and militarily formidable nation – one poorly understood by Western cultures enthralled by the stirrings of racist scientific classification. This disconnect generated a unique tension in global racial discourse.In this definitive work, Rotem Kowner explores three central themes: the emergence of modern racial theory – defined by belief in immutable racial hierarchies – and its role in shaping Western views of the Japanese; the centrality of visual representation in constructing and reinforcing racial categories; and the concurrent development of a Japanese proto-racial discourse that often portrayed the Japanese as superior – directly opposing Western portrayals. This ideological clash would later fuel the racial conflicts of the twentieth century.Through a compelling analysis of textual and visual materials, A Hardening Hierarchy offers groundbreaking insights into the intertwined formation of Western and Japanese racial ideologies. Kowner establishes a vital historical link between early representations of the Japanese and the more virulent racial discourses that emerged in the modern era, providing an essential foundation for understanding racial conflict in East Asia.

Restoration England (1660–1688), with its new coffeehouses, newspapers, early political parties, and increasingly engaged populace, saw the idea of the people’s voice become distinctly powerful. Yet that voice also generated conspiracy theories, misinformation, partisan division, censorship, and fears of civil disorder and violence.In Vox Populi Gregory Dodds explores how assumptions about the common people and their views were entwined with ongoing political and religious conversations on the perceived choice between national security and individual liberty – debates that continue to shape public life today. Popularity within the rapidly expanding Restoration intellectual marketplace was quickly replacing the influence of elite authority. While some celebrated this shift, institutional and governmental writers responded with forceful resistance, seeking to restrict the general population’s voice and convince commoners that truth, understanding, and social order could never arise from a populist understanding of the world. Dodds argues that, for elite authors, the common people therefore occupied a paradoxical position in the public arena of ideas, one where they were at once a coveted audience and rejected participants.Drawing from texts deliberately targeting a broad audience – written by both advocates and opponents of religious toleration and political liberty – the book offers a distinctive analysis of the concept of “the people” and the , implications of their increasingly powerful voice for debates on political theory, policy, theology, and natural philosophy. A timely investigation into a turbulent period in England, one in which the rhetoric and reality of fear loomed large, Vox Populi helps navigate the false dichotomy between rights and safety.

The Career of Toleration considers the Locke-Proast controversy from the standpoint of political theory, examining Locke's and Proast's texts and tracing their relationship to later discussions of toleration. Vernon reconstructs the grounds of the dispute, drawing attention to the long-term importance of the arguments and evaluating their relative strength. He then examines issues of toleration in later contexts, specifically James Fitzjames Stephen's critique of John Stuart Mill, the perfectionist alternative to contractualist liberalism, and the view that the traditional attachment to toleration must, by the force of its own arguments, move from liberalism to a defence of a much stronger form of democracy. Arguing that Locke's and Proast's exchange marks a turning point in the intellectual history that has helped to structure the terms of modern political debate, Vernon presents a solid case for thinking that the exchange between Locke and Proast is as important for the twentieth century as it was for the seventeenth.

The companion volume to Arnold Come's Kierkegaard as Humanist, Kierkegaard as Theologian is an exploration of Søren Kierkegaard's deliberately Christian writings, from Upbuilding Discourses in Various Spirits (1846) to For Self-Examination (1851). In his later writings Kierkegaard sought to "get further forward in the direction of discovering the Christianity of the New Testament" to resolve his own spiritual crisis. His struggle to understand how authentic theologizing relates to the spiritual struggles of personal faith led him to a discussion of the three basic foci of his theologizing: the self as gift, that is, a creation "out of nothing" from God; the self as failure, which brings on a state of despair; and the self redeemed by God's love and healing compassion. Come probes some of the problematic aspects of Kierkegaard's theology. He addresses the question of whether God's high intentions and demands for human achievement of selfhood and spirituality justify the unspeakable sufferings entailed in human failures to fulfil those demands. He also explores the puzzling relation between Kierkegaard's seeming assignment of exclusivity to the Christian understanding and experiences of both sin and salvation as well as his assumption of the capacity of humans to recognize the need to turn to the eternal that is immanent in every human consciousness - so-called Religiousness A.

An incisive portrayal of the importance of Herder's ideas on nationality, culture, and history.