One of the most readable of all the great classics of physical science, this volume will impress readers with its surprisingly modern perspectives.In language that lay readers can easily follow, Sir Isaac Newton describes his famous experiments with spectroscopy and colors, lenses, and the reflection and diffraction of light. Book I contains his fundamental experiments with the spectrum, Book II deals with the ring phenomena, and Book III covers diffraction. The work concludes with "Queries" — speculations concerning light and gravitation. Opticks is introduced with a Foreword by Albert Einstein.

    With clarity as well as a sharp eye for historical detail, Hazard depicts the progressive erosion of the respect for tradition, stability, proportion, and settled usage that had characterized classicism. He shows how a new awareness of the countries beyond Europe encouraged a fresh critical re-evaluation of European institutions and how the growth of modern science and scientific method threatened the accepted intellectual order, while also prompting prosecution of free inquiry.Hazard goes on to consider the situation of the new thinkers who confronted this turbulent world, from Locke, who sought the foundations of reality in sensation and so paved the way for Rousseau, to Bayle, the Huguenot exile whose great dictionary taught Voltaire and his generation that morality could be separated from religion. Throughout, Hazard conveys the excitement of a revolution, the impact of which continues to be felt in our own time.

    Many definitions of postmodernism focus on its nature as the aftermath of the modern industrial age when technology developed. This book extends that analysis to postmodernism by looking at the status of science, technology, and the arts, the significance of technocracy, and the way the flow of information is controlled in the Western world.

    Ryle's linguistic analysis remaps the conceptual geography of mind, not so much solving traditional philosophical problems as dissolving them into the mere consequences of misguided language. His plain language and esstentially simple purpose place him in the traditioin of Locke, Berkeley, Mill, and Russell.

    What makes this work so important is that it returned the body to the forefront of philosophy for the first time since Plato.

    Austin was one of the leading philosophers of the twentieth century. The William James Lectures presented Austin's conclusions in the field to which he directed his main efforts on a wide variety of philosophical problems. These talks became the classic How to Do Things with Words.For this second edition, the editors have returned to Austin's original lecture notes, amending the printed text where it seemed necessary. Students will find the new text clearer, and, at the same time, more faithful to the actual lectures. An appendix contains literal transcriptions of a number of marginal notes made by Austin but not included in the text. Comparison of the text with these annotations provides new dimensions to the study of Austin's work.

    This work demonstrates Popper's importance across the whole range of philosophy and provides an introduction to the main themes of philosophy itself.

    . . this collection can be read with pleasure by those unversed in semiotic theory." —Times Literary Supplement

    Their subjects include the components, function, and weight of the atmosphere; capillary attraction; the carbon content in oxygen and living bodies; respiration and its analogy to the burning of a candle; and much more. Numerous illustrations.

    Decrypting French ideas about land, privacy and language, Nadeau and Barlow weave together the threads of French society--from centralization and the Napoleonic Code to elite education and even street protests--giving us, for the first time, a complete picture of the French.

    Researching another, more radical book, Cioran was spending hours in a library poring over the lives of saints. As a modern hagiographer, Cioran "dreamt" himself "the chronicler of these saints' falls between heaven and earth, the intimate knower of the ardors in their hearts, the historian of God's insomniacs." Inspired by Nietzsche's Beyond Good and Evil, Cioran "searched for the origin of tears." He asked himself if saints could be "the sources of tears' better light.""Who can tell?" he wrote in the first paragraph of this book, first published in Romania in 1937. "To be sure, tears are their trace. Tears did not enter the world through the saints; but without them we would never have known that we cry because we long for a lost paradise." By following in their traces, "wetting the soles of one's feet in their tears," Cioran hoped to understand how a human being can renounce being human. Written in Cioran's characteristic aphoristic style, this flamboyant, bold, and provocative book is one of his most important—and revelatory—works.Cioran focuses not on martyrs or heroes but on the mystics—primarily female—famous for their keening spirituality and intimate knowledge of God. Their Christianity was anti-theological, anti-institutional, and based solely on intuition and sentiment. Many, such as Catherine of Siena, Teresa of Avila, and Saint John of the Cross, have produced classic works of mystical literature; but Cioran celebrates many more minor and unusual figures as well. Following Nietzsche, he focuses explicitly on the political element hidden in saints' lives. In his hands, however, their charitable deeds are much less interesting than their thirst for pain and their equally powerful capacity to endure it. Behind their suffering and their uncanny ability to renounce everything through ascetic practices, Cioran detects a fanatical will to power."Like Nietzsche, Cioran is an important religious thinker. His book intertwines God and music with passion and tears. . . . [Tears and Saints] has a chillingly contemporary ring that makes this translation important here and now."—Booklist

    It should prove a real boon to the student of Peirce." — The Modern SchoolmanCharles S. Peirce was a thinker of great originality and power. Although unpublished in his lifetime, he was recognized as an equal by such men as William James and John Dewey and, since his death in 1914, has come to the forefront of American philosophy. This volume, prepared by the Johnsonian Professor of Philosophy at Columbia University, formerly chairman of Columbia's philosophy department, is a carefully balanced exposition of Peirce's complete philosophical system as set forth in his own writings.The 28 chapters, in which appropriate sections of Peirce's work are interwoven into a brilliant selection that reveals his essential ideas, cover epistemology, phenomenology, cosmology, and scientific method, with especially interesting material on logic as the theory of signs, pure chance vs, pure law in the universe, symbolic logic, common sense, pragmatism (of which he was the founder), and ethics.Justus Buchler is author of Charles Peirce's Empiricism (1939), Philosophy: An Introduction (with J. H. Randall, Jr., 1942), and more recently, a series of books which form an ongoing philosophic structure: Toward a General Theory of Human Judgement (1951), Nature and Judgment (1855), and The Concept of Method (1961). It has been said of these volumes, "A fresh and vital system of ideas has been introduced into the world of contemporary philosophy." (Journal of Philosophy)."It is a very signal advantage to have this collection of Peirce's most important work within the covers of a single substantial volume. We should all be very grateful to Mr. Buchler." — John Laird, Philosophy

    Emotions such as grief, fear, anger and love seem to be alien forces that disturb our thoughts and plans. Yet they also embody some of our deepest thoughts--about the importance of the people we love, about the vulnerability of our bodies and our plans to events beyond our control. In this wide-ranging book, based on her Gifford Lectures, philosopher Martha Nussbaum draws on philosophy, psychology, anthropology, music and literature to illuminate the role emotions play in our thoughts about important goals. Starting with an account of her own mother's death, she argues that emotions are intelligent appraisals of a world that we do not control, in the light of our own most significant goals and plans. She then investigates the implications of this idea for normative issues, analyzing the role of compassion in private and public reasoning and the attempts of authors both philosophical and literary to purify or reform the emotion of erotic love. Ultimately, she illuminates the structure of emotions and argues that once we understand the complex intelligence of emotions we will also have new reasons to value works of literature as sources of ethical education. Martha C. Nussbaum is Ernst Freund Distinguished Service Professor of Law and Ethics, University of Chicago, appointed in Law School, Philosophy department, and Divinity School, and an Associate in Classics. A leading scholar in ancient Greek ethics, aesthetics and literature, her previous books include The Fragility of Goodness (Cambridge, 1986), Loves's Knowledge (Oxford, 1992), Poetic Justice (Beacon Press, 1997), The Therapy of Desire (Princeton, 1996), Cultivating Humanity (Harvard, 1997), and Sex and Social Justice (Oxford, 1999). Her reviews have appeared in the New York Times, Boston Globe, New York Review of Books, and New Republic.

    A leading exponent of French existentialism, her work complements, though it is independent of, that of her great friend Jean-Paul Sartre. In "The Ethics of Ambiguity," Madame de Beauvoir penetrates at once to the core ethical problems of modern man: what shall he do, how shall he go about making values, in the face of this awareness of the absurdity of his existence? She forces the reader to face the absurdity of the human condition, and then, having done so, proceeds to develop a dialectic of ambiguity which will enable him not to master the chaos, but to create with it.

    Taken together, they are the culmination of more than fifty years of reflection on liberalism and on some of the most pressing problems of our times by John Rawls."The Law of Peoples" extends the idea of a social contract to the Society of Peoples and lays out the general principles that can and should be accepted by both liberal and non-liberal societies as the standard for regulating their behavior toward one another. In particular, it draws a crucial distinction between basic human rights and the rights of each citizen of a liberal constitutional democracy. It explores the terms under which such a society may appropriately wage war against an "outlaw society" and discusses the moral grounds for rendering assistance to non-liberal societies burdened by unfavorable political and economic conditions."The Idea of Public Reason Revisited" explains why the constraints of public reason, a concept first discussed in Political Liberalism (1993), are ones that holders of both religious and non-religious comprehensive views can reasonably endorse. It is Rawls's most detailed account of how a modern constitutional democracy, based on a liberal political conception, could and would be viewed as legitimate by reasonable citizens who on religious, philosophical, or moral grounds do not themselves accept a liberal comprehensive doctrine--such as that of Kant, or Mill, or Rawls's own "Justice as Fairness," presented in A Theory of Justice (1971).