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"The Oxford Handbook of Population Ethics present up-to-date theoretical analyses of various problems associated with the moral standing of future people and animals in current decision-making. Future people pose an especially hard problem for our current decision-making, since their number and their identities are not fixed but depend on the choices the present generation makes. Do we make the world better by creating more people with good lives? What do we owe future generations in terms of justice? How should burdens and benefits be shared across generations so that justice prevails? These questions are philosophically difficult and important, but also directly relevant to many practical decisions and policies. Climate change policy provides an example, as the increasing global temperature will kill some people and prevent many others from ever existing. Many other policies also influence the size and make-up of future populations both directly and indirectly, for example those concerning family planning, child support, and prioritization in health-care. If we are to adequately assess these policies, we must be able to determine the value of differently sized populations. The handbook sheds light on the value of population change and the nature of our obligations to future generations. It brings together world-leading philosophers, political theorists, and economists to introduce readers to some of the paradoxes of population ethics, challenge some fundamental assumptions that may be taken for granted in the debate about the value of population change, and apply these problems and assumptions to real-world decisions."--

General prologue: A study in the history of knowledge -- Prolegomena : giving up philosophy -- Emancipating natural philosophy from metaphysics -- Emancipating theology from philosophy -- Reconstructing the pagan mind in seventeenth-century Europe : a historico-philosophical critique of pure reason -- Prolegomena : Pierre Bayle : a life in the republic of letters at the turn of the eighteenth century (1700) -- Greece, Asia, and the logic of paganism -- The Manichean articles and the 'sponge of all religions' -- Theological method and the foundations of Protestant faith -- Virtuous atheism, philosophic sin, and toleration -- Prolegomena. The formation of Newton's natural-philosophical project, 1664-1687 -- After the Principia. Justifying a science of properties and the invention of 'Newtonianism' -- The queries to the Optice (1706) : an intelligent God, the divine sensorium, and the development of an anti-metaphysical natural theology -- The general scholium : a non-metaphysical physics -- Newton's kingdom of darkness complete.

Complexity and complicity: an introduction to constitutive impurity -- Remembering for the future: reckoning with an unjust past -- "Women don't get AIDS, they just die from it": memory, classification, and the campaign to change the definition of AIDS -- Shimmering presences: frog, toad, and toxic interdependencies -- Consuming suffering: eating, energy, and embodied ethics -- Practicing freedom: disability and gender transformation -- Worlds to come: imagining speculative disability futures -- The point, however, is to change it

Hegel's account of alienation in The Phenomenology of Spirit -- Hegel's account of Christianity and its origins in the Lectures on the Philosophy of Religion and Lectures on the Philosophy of History -- Heine, alienation, and political revolution -- Feuerbach's doctrine of the humanity of the divine in The Essence of Christianity -- Bruno Bauer's criticism of Christianity -- Marx's view of religious and political liberation -- Kierkegaard's analysis of the forms of despair and alienation -- Dostoevsky's criticism of modern rationalism and materialism -- Bakunin's theory of anarchy -- Engels' criticism and Feuerbach and classical German philosophy -- Hegel's long shadow in the history of nineteenth-century philosophy.

Introduction: What is at stake in the Davos debate? -- Reconstructing the Davos debate -- Cassirer's transformation of the critique of reason into a critique of culture -- Heidegger's reading of transcendental philosophy as phenomenological ontology -- Receptivity or spontaneity : two readings of The critique of pure reason -- Cassirer's functional account of the 'animal symbolicum' -- Heidegger's existential analytic of 'Dasein' -- Infinity or finitude : the quest for existential orientation -- Cassirer's functional conception of philosophy -- Heidegger's hermeneutic conception of philosophy -- Enlightenment or therapy : the cosmopolitan task of philosophy -- Conclusion: The terminus a quo and terminus ad quem of the Davos debate.

"What can guilt, the painful sting of the bad conscience, tell us about who we are as human beings? Being Guilty seeks to answer this question through an examination of the views of Kant, Schelling, Schopenhauer, Paul Rée, Nietzsche, and Heidegger on guilt, freedom, responsibility, and conscience. The concept of guilt has not received sufficient attention from scholars of the history of German philosophy. Being Guilty addresses this lacuna and shows how the philosophers' arguments can be more deeply grasped once read in their historical context. A main claim of the book is that this history could be read as proceeding dialectically. Thus, in Kant, Schelling, and Schopenhauer, we find variations on the idea that guilt is justified because the human agent is a free cause of his or her own being-a causa sui-and thus responsible for his or her "ontological guilt." In contrast, in Rée and Nietzsche these ideas are rejected and the conclusion is reached that guilt is not justified, but is explainable psychologically. Finally, in Heidegger we find a synthesis of sorts, where the idea of causa sui is rejected, but ontological guilt is retained and guilt is seen as possible, because for Heidegger a condition of possibility of guilt is that we are ontologically guilty yet not causa sui. In the process of unfolding this trajectory, the various philosophers' views on these and many other issues are examined in detail"--

"In today's predominantly liberal climate, it comes very naturally to us to read Nietzsche as a thinker who was fundamentally opposed to murderous forms of conflict; and certainly, throughout his oeuvre, he repeatedly articulates a preference for measured modes of struggle - such as Wettkampf or Agon - over and against those of an unmeasured, destructive ilk. The allure of reading Nietzsche in this way is then intensified by the prevalence of agonistic interpretations in the critical literature"--

"As one enters and progresses through old age, one experiences various unwelcome changes. One suffers declines in most physical abilities as well as in certain cognitive capacities; one becomes physically less attractive - or, perhaps, more unattractive; one's friends and loved ones succumb with increasing frequency to illness and death, leaving one submerged in grief and loneliness; and the familiar world one has known continues to recede into a past that few remember. Perhaps worst of all, the goods of life that remain in prospect are few, and rapidly become ever fewer"--

"This book addresses the question of what unifies the French philosophical tradition across the twentieth century by exploring these two questions. Kant claimed that the structure of experience mirrored the categories of thought because the cognitive faculties of the subject played a constitutive role in structuring experience. As such, the structure of thought for Kant is fundamentally tied to the nature of metaphysics. In developing his account of what thinking entailed, Kant took judgement, the attribution of a predicate to a subject, to be the paradigm act of thinking. Throughout the nineteenth century, efforts to move beyond Kant's model of thinking as judgement centred on the attempt to augment that model. For instance, Hegel saw Kant's account of judgement as an essentially fixed form of the true nature of thinking, and therefore developed a more processual account of thinking. His account still ultimately operates by putting judgement into motion, however, rather than rejecting the model of thinking as judgement itself. Conversely, philosophers such as Schelling who do not understand thinking solely in terms of judging often retreat into an indeterminate mysticism, thus retaining the idea that anything positive that can be said about thought must take judgement as a model"--

Thomas, F. W., and Krishna Sastri, H. (eds.) (1921-22 [reprinted 1983]). Epigraphia Indica and Record of the Archaeological Survey of India. Vol. XVI, 1921-22. Calcutta: Government of India Press.