Blessings In Disguise Or The Morality Of Evil

It is the task of art, he contends, to make the most of these conventions, to use the very disguises of civilization to counter the barbarism they mask. Tracing this idea through seventeenth- and eighteenth-century French literature, Starobinski charts the historical and intellectual limits of criticism itself.".

Why ought we concern ourselves with understanding a concept of evil? It is an elusive and politically charged concept which critics argue has no explanatory power and is a relic of a superstitious and primitive religious past. Yet its widespread use persists today: we find it invoked by politicians, judges, journalists, and many others to express the view that certain actions, persons, institutions, or ideologies are not just morally problematic but require a special signifier to mark them out from the ordinary and commonplace. Therefore, the question of what a concept of evil could mean and how it fits into our moral vocabulary remains an important and pressing concern. The Routledge Handbook of the Philosophy of Evil provides an outstanding overview and exploration of these issues and more, bringing together an international team of scholars working on the concept of evil. Its 27 chapters cover the crucial discussions and arguments, both historical and contemporary, that are needed to properly understand the historical development and complexity of the concept of evil. The Handbook is divided into three parts: Historical explorations of evil Recent secular explorations of evil Evil and other issues. The Routledge Handbook of the Philosophy of Evil is essential reading for students and researchers in the fields of ethics and philosophy of psychology. It also provides important insights and background for anyone exploring the concept of evil in related subjects such as literature, politics, and religion.

This is a book about why Jean-Jacques Rousseau can be seen as one of the first theorists of the concept of civil society and a key source of the idea of a federal system.

Affecting Grace examines the importance of Shakespeare's poetry and plays within German literature and thought after 1750 – including its relationship to German classicism, which favoured unreflected ease over theatricality. Kenneth S. Calhoon examines this tension against an extensive backdrop that includes a number of canonical German authors – Goethe, Schiller, Herder, Lessing, von Kleist, and Nietzsche – as well as the advent of Meissen porcelain, the painting of Bernardo Bellotto and Francesco Guardi, and aspects of German styles of architecture. Extending from Shakespeare's The Merchant of Venice (c. 1597) to Kleist's The Broken Jug (1806), this study turns on the paradox that the German literary world had begun to embrace Shakespeare just as it was firming up the broad but pronounced anti-Baroque sensibility found pivotally in Lessing's critical and dramatic works. Through these investigations, Calhoon illuminates the deep cultural changes that fundamentally affected Germany's literary and artistic traditions.

This research collection provides a comprehensive study of important strategic, cultural, ethical and philosophical aspects of modern warfare. It offers a refreshing analysis of key issues in modern warfare, not only in terms of the conduct of war and the wider complexities and ramifications of modern conflict, but also concepts of war, the crucial shifts in the structure of warfare, and the morality and legality of the use of force in a post-9/11 age.

A book about how European colonists in Australia represented the Indigenous peoples they found there, and the tasks of governing them within the terms of Western political thought. It emphasises how the framework of ideas drawn from the traditions of Western political thought was employed in the imperial government of Indigenous peoples.

An intellectual history of the philosophers who grappled with the problem of evil, and the case for why pessimism still holds moral value for us today In the seventeenth and eighteenth centuries, philosophers engaged in heated debates on the question of how God could have allowed evil and suffering in a creation that is supposedly good. Dark Matters traces how the competing philosophical traditions of optimism and pessimism arose from early modern debates about the problem of evil, and makes a compelling case for the rediscovery of pessimism as a source for compassion, consolation, and perhaps even hope. Bringing to life one of the most vibrant eras in the history of philosophy, Mara van der Lugt discusses legendary figures such as Leibniz, Hume, Voltaire, Rousseau, Kant, and Schopenhauer. She also introduces readers to less familiar names, such as Bayle, King, La Mettrie, and Maupertuis. Van der Lugt describes not only how the earliest optimists and pessimists were deeply concerned with finding an answer to the question of the value of existence that does justice to the reality of human suffering, but also how they were fundamentally divided over what such an answer should look like. A breathtaking work of intellectual history by one of today's leading scholars, Dark Matters reveals how the crucial moral aim of pessimism is to find a way of speaking about suffering that offers consolation and does justice to the fragility of life.

While supporting the cosmopolitan pursuit of a world that respects all rights and interests, James D. Ingram believes political theorists have, in their approach to this project, compromised its egalitarian and emancipatory principles. Focusing on recent debates without losing sight of cosmopolitanism’s ancient and Enlightenment roots, Ingram confronts the philosophical difficulties of defending universal ideals and the implications for ethics and political theory. In morality as in politics, theorists have generally focused first on discovering universal values and second on their implementation. Ingram argues that only by prioritizing the development and articulation of universal values through political action in the fight for freedom and equality can theorists do justice to these efforts and cosmopolitanism’s universal vocation. Only by proceeding from the local to the global, from the bottom up rather than from the top down, on the basis of political practice rather than moral ideals, can we salvage moral and political universalism. Ingram provides the clearest, most systematic account yet of this schematic reversal and its radical possibilities.