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An exciting English-language edition which for the first time presents Thomas Hobbes's masterpiece Leviathan alongside two earlier works, The Elements of Law and De Cive. By arranging the three texts side by side, Baumgold offers readers an enhanced understanding of Hobbes's political theory and addresses an important need within Hobbes scholarship. The parallel presentation highlights substantive connections between the texts and makes it easy to trace the development of Hobbes's thinking. Readers can follow developments both at the 'micro' level of specific arguments and at the 'macro' level of the overall scope and organization of the theory. The volume also includes parallel presentations of Hobbes's chapter outlines, which serve as a key to the texts and are collected in a précis appendix

The volume contains 320 letters and enclosures from around 30 correspondences. Four major developments dominate his conversations during these three years and lead to new themes: the astronomical, political, and theological aspects of the 1700 Protestant calendar reform; the newly founded Sozietät der Wissenschaften in Berlin; the discussion on Leibniz's differential calculus, and the controversy with Denis Papin concerning dynamics.

In the mid- to late-1930s, while he was a student at the Gregorian University in Rome, Bernard Lonergan wrote a series of eight essays on the philosophy and theology of history. These essays foreshadow a number of the major themes in his life's work. The significance of these essays is enormous, not only for an understanding of the later trajectory of Lonergan's own work but also for the development of a contemporary systematic theology. In an important entry from 1965 in his archival papers, Lonergan wrote that the "mediated object" of systematics is Geschichte or the history that is lived and written about. In the same entry, he stated that the "doctrines" that this systematic theology would attempt to understand are focused on "redemption." The seeds of such a theology are planted in the current volume, where the formulae that are so pronounced in his later work first appear. Students of Lonergan's work will find their understanding of his philosophy profoundly affected by the essays in this volume

Das legislative Wirken Konstantins des Großen auf dem Gebiet des Privatrechts steht in dem Ruf, mit der bis zu Diokletian fortgeführten Tradition des klassischen römischen Rechts zu brechen. Der Vergleich der Rechtssetzung beider Kaiser leidet freilich unter einer erheblichen Asymmetrie der Überlieferung, weil von Diokletian vorwiegend Reskripte, von Konstantin dagegen nur allgemeine Gesetze erhalten sind. Während jene die gesamte Privatrechtsordnung abbilden, sind diese auf punktuelle Neuerungen beschränkt und vermitteln keinen Überblick über das zu Konstantins Zeit geltende Recht. Lässt es sich daher auch nicht in seiner Gesamtheit rekonstruieren, kann man in den Konstitutionen Konstantins doch gewisse übergreifende Züge ausmachen. Hervorstechend sind einerseits das Bemühen um die Verwirklichung der rechtsgeschäftlichen Absicht als Erscheinungsform einer dogmatisch konsequenten Rechtsfortbildung, die ungeachtet ihrer rhetorischen Verbrämung in Konstantins Gesetzgebung vorherrscht. Andererseits stoßen wir auf das gegenläufige Streben nach Rechtssicherheit als dominierendes Element unter den politisch motivierten Entscheidungen. Konstantin wird dabei nicht zugunsten der beteiligten Privatrechtssubjekte, sondern allein im öffentlichen Interesse an Vermeidung und Beschleunigung von Rechtsstreitigkeiten tätig. / »Utilitas Constantiniana. Private Law Legislation at the Beginning of the Fourth Century« -- The legislative work of Constantine the Great in the area of private law has the repute of breaking with the tradition of classical Roman law continued up to Diocletian. The comparison of the legislation of both emperors suffers, though, from the asymmetry of the transmission, because only regular laws with selective innovations by Constantine have been preserved. Nevertheless, one can identify overarching traits: on the one hand, the effort to realise the intention behind legal transactions as part of a dogmatically consistent further development of the law, on the other hand, the opposing striving for legal certainty as the dominant element among the politically motivated decisions.

Manetti's Latin treatise Adversus Iudaeos et Gentes (Against the Jews and Gentiles) offers a polemical defense of the Christian religion. This volume, which includes the first four books,surveys human history from the Creation to the life,teaching, and resurrection of Christ. Book I begins with the creation and fall of man in the Biblical account. There follows a long digression adversus gentes (the Gentiles, i.e., pagans), which reviews central points of ancient Greek and Roman philosophy and religion, and censures the ancients for their senseless doctrines and bloody rites. Manetti then returns to the Jews, whose beliefs and practices are praised from Abraham to Moses. During their centuries of "true" piety, Manetti calls the chosen people "Hebrews." But from the time of the Exodus onwards, he censures them as "Jews" because they observe the absurd and cruel practices of Pentateuchal legislation, which he views as analogous to pagan rites. Manetti stresses several themes in Jewish history: the early development of the concept of righteousness, the Exodus, the Mosaic Law and its inadequacy--thus providing a "preparation for the Gospel" in Eusebius' sense. The next three books provide a synoptic biography of Jesus in three stages. Book II describes the life of Christ up to the raising of Lazarus; Book III relates his teaching, and Book IV offers an account of Christ's passion, death, and resurrection.--

"René Descartes's Regulae ad directionem ingenii ('Rules for the Direction of the Understanding') is his earliest surviving philosophical treatise, and in many respects his most puzzling text. It is a profoundly original work with few intellectual precursors, and offers the fullest account anywhere in Descartes's work of his theory of method. Yet Descartes left it unfinished, and unpublished, at his death in 1650. The versions currently known to modern readers are all posthumous: a manuscript copied for Leibniz in the late seventeenth century, a Dutch translation of 1684, and the version printed in 1701 in Amsterdam. As a result, the details and date of its composition, its fragmentary, unfinished state, and its philosophical content have long puzzled scholars. The discovery by Richard Serjeantson in 2011 of a previously unknown, early manuscript draft of the Regulae in Cambridge University Library was a hugely significant event in Cartesian scholarship. This edition presents the Cambridge manuscript of the Regulae alongside the 1701 Amsterdam version of the text to allow comparison between the early manuscript draft and the version best-known to modern readers, together with a full English translations of both texts. It is also the first critical edition of the Regulae to take into account the full range of textual witnesses to the text, both manuscript and printed. The new Cambridge manuscript sheds important light on the composition, date, and philosophical content of the Regulae, and will provoke scholars to rethink key questions about Descartes's early philosophical development