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The Blackwell Guide to American Philosophy offers the most ambitious survey to date of American philosophical thought. Provides a comprehensive history of philosophical thought in America. Brings together 24 newly commissioned essays written by leading scholars in American philosophy. Covers all of the major eighteenth-, nineteenth- and twentieth-century philosophical movements in America including idealism, pragmatism and naturalism. Examines the major figures and themes in American philosophical thought. Includes useful bibliographies

On the History of Modern Philosophy is a key transitional text in the history of European philosophy. In it, F. W. J. Schelling surveys philosophy from Descartes to German Idealism and shows why the Idealist project is ultimately doomed to failure. The lectures trace the path of philosophy from Descartes through Spinoza, Leibniz, Kant, Fichte, Jacobi, to Hegel and Schelling's own work. The extensive critiques of Hegel prefigure many of the arguments to be found in Feuerbach, Kierkegaard, Marx, Nietzsche, Heidegger, and Derrida. This is the first English translation of On the History of Modern Philosophy. In his introduction Andrew Bowie sets the work in the context of Schelling's career and clarifies its philosophical issues. The translation will be of special interest to philosophers, intellectual historians, literary theorists, and theologians

The paper focuses on the consideration of the self-determination of philosophy. Its purpose is to identify and analyze the status of worldview transcending, which makes it possible to question a person about existing. In philosophy, unlike science, the problem field is not limited to the world immanent for man, but extends to all being, projecting itself beyond it. The scientific novelty of the work lies in the substantiation of metaphysical interrogation as a fundamental definition of philosophy, complementing existing definitions in Russian literature. It is emphasized that philosophy, in essence, is, firstly, a worldview questioning, the result of which is self-creation of a person and his awareness of his place in the world; secondly, metaphysical interrogation aimed at understanding the world as a whole, and not at studying the structure of specific areas of the universe; thirdly, the transcending questioning, in the course of which the expansion of the boundaries of cognition, the complication of human experience, the development of the philosophical worldview itself takes place. The author comes to the conclusion that the most important task of philosophy is to question existing, being as itself, which should be reflected in its self-determination. In its content, philosophizing is a worldview transcending, a metaphysical questioning of a person about the world as a whole and to himself.

This work investigates the early encounters of French philosophers and religious thinkers with the phenomenological philosophy of Edmund Husserl. Following an introductory chapter addressing context and methodology, Chapter 2 argues that Henri Bergson's insights into lived duration and intuition and Maurice Blondel?s genetic description of action functioned as essential precursors to the French reception of phenomenology. Chapter 3 details the presentations of Husserl and his followers by three successive pairs of French academic philosophers: Leon Noel and Victor Delbos, Lev Shestov and Jean Hering, and Bernard Groethuysen and Georges Gurvitch. Chapter 4 then explores the appropriation of Bergsonian and Blondelian phenomenological insights by Catholic theologians Edouard Le Roy and Pierre Rousselot. Chapter 5 examines applications and critiques of phenomenology by French religious philosophers, including Jean Hering, Joseph Marchal, and neo-Thomists like Jacques Maritain. A concluding chapter expounds the principal finding that philosophical and theological receptions of phenomenology in France prior to 1939 proceeded independently due to differences in how Bergson and Blondel were perceived by French philosophers and religious thinkers and their respective orientations to the Cartesian and Aristotelian/Thomist intellectual traditions.