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Ian Hunter has made a name for himself as a critic of German university metaphysics, finding its progeny at work in places where many of us would not even think of looking, for example in the late twentieth-century celebration of theory in the humanities. Some of his recent work has focused on a rather different issue: the methodological task of making intellectual history empirical. Here he builds on Quentin Skinner's rationale for the Cambridge School's efforts to make the history of political thought more properly historical. Skinner's argument draws on the work of R. G. Collingwood, at least in its earlier versions, and on neo-Kantian tendencies in mid-twentieth century Oxford philosophy. Thus, in aligning his methodological programme with Skinner's argument, Hunter may risk bringing elements of university metaphysics back in another form. [Copyright Elsevier Ltd.]

This review deals with the book by S. V. Klimenko, a well-known philologist, a staff member of the N. G. Chernyshevskiy Estate Museum. It shows the academic character of the book under review. The book is timed according to the periods of the author's creative life, but at the same time the identified periods appear to be crucial for the history of the museum as they were linked to anniversaries of N. G. Chernyshevskiy or memorable dates in the history of the museum itself. The content of the book combines fascinating stories about the creation of new museum "products" and the definition of the essence and purpose of the profession of someone whose life is connected to a literary museum. A literary museum worker is presented in the book as a person for whom the literary studies of sources become not only a process inseparable from the museum work but also an object of academic research and exploration. Considerable attention is paid to the problems of museum work as the most important area of humanitarian knowledge. S. V. Klimenko is also concerned with the issues of personnel training and funding. An important point for the author of the book becomes the question of what materials a separate museum exhibition or a large exposition should be based on. S.V. Klimenko assigns great importance to the development of the concept of an exhibition or exposition in museum work. Discussions that accompany the emergence of any new "product" represent the birth of the concept, i.e. understanding of the principles of material selection, logic of its presentation and scientific commentary. The author of the book advocates the conceptual approach to the presentation of museum exhibits in showcases or on walls in an essentially rigorous way. S. V. Klimenko has succeeded not only in opening the world of the literary museum to the reader, but in showing its heartbeat in several dimensions, projected on the science, source studies, archives, education, working with the visitors, and the work of exhibition designers.

Reprinted in part from the author's Napoleon and Machiavelli. Cambridge, 1903. ; Politics: The man of destiny. Napoleonic memoirs. The poetic Napoleon. Napoleon's marshals. The Waterloo campaign. The politics of the Divina commedia. Machiavelli's "Prince". The Ides of March. Goethe's position in practical politics. Lynch law. Dante's political allegory.--Metaphysics: Mind and brain. Space and time. Pragmatism. ; Mode of access: Internet.

A ternary ontological model in which the living being is a triad of I – form – substrate is described. I is an intangible subject, contemplating the content of consciousness and controlling the material body, which is the unity of the form and the substrate. The contents of consciousness are connected both with the form of the body, which I contemplate in the inner "mental space" in the form of in­formation, and with the substrate, which embodies the forms of the body and is responsible for sensations and intentions. The problem of control of the material body by the non-material self is solved under the assumption that the human brain is a quantum object. The ternary model of a living being is inscribed in an absolute ontology, in which the Absolute also has a threefold structure and is the unstitched unity of the absolute I, the absolute Form and the absolute Sub­strate. The Absolute creates the other world with its threefold energies, which provides the threefold structure of a living being. The created world arises from the timeless world of the potential possibilities of the Universe, which modern cosmology associates with its wave function. Created entities arise in the process of alienation from the Absolute, resulting in free will.

In this rich collection of philosophical writings, Stanley Rosen addresses a wide range of topics-from eros, poetry, and freedom to problems like negation and the epistemological status of sense perception. Though diverse in subject, Rosen's essays share two unifying principles: there can be no legitimate separation of textual hermeneutics from philosophical analysis, and philosophical investigation must be oriented in terms of everyday language and experience, although it cannot simply remain within these confines. Ordinary experience provides a minimal criterion for the assessment of extraordinary discourses, Rosen argues, and without such a criterion we would have no basis for evaluating conflicting discourses: philosophy would give way to poetry.Philosophical problems are not so deeply embedded in a specific historical context that they cannot be restated in terms as valid for us today as they were for those who formulated them, the author maintains. Rosen shows that the history of philosophy-a story of conflicting interpretations of human life and the structure of intelligibility-is a story that comes to life only when it is rethought in terms of the philosophical problems of our own personal and historical situation

Purpose. To consider the personal nature of Cartesian metaphysics. Its implementation involves: a) outlining methodological changes in the philosophy of the twentieth century; b) analysis of ways to interpret anthropological component of philosophizing in Descartes studies; c) appeal to Descartes' texts to clarify the authentic form of his interpretation of metaphysics. Theoretical basis. I base my view of Descartes' legacy on the conceptual positions of phenomenology, existentialism and hermeneutics. Originality. Based on Descartes' own concept of teaching, the author substantiates the personal nature of Cartesian metaphysics. Important prerequisites for its comprehension are attention to the ethical motive as the driving force of philosophizing and recognition of the importance of the poetic worldview. The idea of the basic role of poetics finds its meaningful confirmation in the texts of the philosopher, who interprets the main areas of philosophy (science, morality and medicine) as the forms of art. Conclusions. Based on his own vision of anthropology and metaphysics as the forms of completion of the revolution initiated by Copernicus, the author defends the idea of the constitutive presence of personality in Descartes' metaphysics. In the process of studying the research literature, methodological guidelines are outlined in the form of the importance of personal determination of the search for truth, the key role of ethical motive and art as components of philosophizing. The thesis about the poetic form of presentation of metaphysics by Descartes as a form of fixation of its personal dimension is substantiated.

Ian Hunter has made a name for himself as a critic of German university metaphysics, finding its progeny at work in places where many of us would not even think of looking, for example in the late twentieth-century celebration of theory in the humanities. Some of his recent work has focused on a rather different issue: the methodological task of making intellectual history empirical. Here he builds on Quentin Skinner's rationale for the Cambridge School's efforts to make the history of political thought more properly historical. Skinner's argument draws on the work of R. G. Collingwood, at least in its earlier versions, and on neo-Kantian tendencies in mid-twentieth century Oxford philosophy. Thus, in aligning his methodological programme with Skinner's argument, Hunter may risk bringing elements of university metaphysics back in another form.

Ian Hunter has made a name for himself as a critic of German university metaphysics, finding its progeny at work in places where many of us would not even think of looking, for example in the late twentieth-century celebration of theory in the humanities. Some of his recent work has focused on a rather different issue: the methodological task of making intellectual history empirical. Here he builds on Quentin Skinner's rationale for the Cambridge School's efforts to make the history of political thought more properly historical. Skinner's argument draws on the work of R. G. Collingwood, at least in its earlier versions, and on neo-Kantian tendencies in mid-twentieth century Oxford philosophy. Thus, in aligning his methodological programme with Skinner's argument, Hunter may risk bringing elements of university metaphysics back in another form.

Nicholas F. Stang explores Kant's theory of possibility, from the precritical period of the 1750-60s to the critical system initiated by the 'Critique of Pure Reason' in 1781. He argues that the key to understanding the relationship between these periods lies in Kant's reorientation of an ontological question towards a transcendental approach

Since immemorial times, persons have been engaged in disputes in metaphysics. This book reacts to this fact by supporting five theses. Thesis 1 is that disputes are micro-wars that have a significant social importance; they involve conflicting parties who may resort to some kind of violence and depend on normative factors. Thesis 2 is that disputes can be approached from right-wing or left-wing stances. Thesis 3 is that the grounds for endorsing an approach to a dispute are problematic starting points that may be rationally rejected. Thesis 4 is that disputes have an incommensurable greatness. Thesis 5 is that right-wing approaches to disputes may be less appealing than the left-wing one championed by the book for those who endorse that one is to avoid expressing "subtle" violence. This is the violence expressed by those who suggest that others who disagree with ones criteria to deal with disputes fall short of logos or act as if such others did not exist. Dr Felipe G. A. Moreira worked as a Lecturer of Philosophy at the University of Miami in Florida, USA. He also held the posts of Substitute Professor of Philosophy at Lavras Federal University in Minas Gerais, Brazil, and of Science, Technology and Society Lecturer at Code University of Applied Sciences in Berlin, Germany. .