The Victorian period in Britain was an “age of reform.” It is therefore not surprising that two of the era’s most eminent intellects described themselves as reformers. Both William Whewell and John Stuart Mill believed that by reforming philosophy—including the philosophy of science—they could effect social and political change. But their divergent visions of this societal transformation led to a sustained and spirited controversy that covered morality, politics, science, and economics. Situating their debate within the larger context of Victorian society and its concerns, Reforming Philosophy shows how two very different men captured the intellectual spirit of the day and engaged the attention of other scientists and philosophers, including the young Charles Darwin. Mill—philosopher, political economist, and Parliamentarian—remains a canonical author of Anglo-American philosophy, while Whewell—Anglican cleric, scientist, and educator—is now often overlooked, though in his day he was renowned as an authority on science. Placing their teachings in their proper intellectual, cultural, and argumentative spheres, Laura Snyder revises the standard views of these two important Victorian figures, showing that both men’s concerns remain relevant today. A philosophically and historically sensitive account of the engagement of the major protagonists of Victorian British philosophy, Reforming Philosophy is the first book-length examination of the dispute between Mill and Whewell in its entirety. A rich and nuanced understanding of the intellectual spirit of Victorian Britain, it will be welcomed by philosophers and historians of science, scholars of Victorian studies, and students of the history of philosophy and political economy.

Reflecting on the meaning and purpose of an education at the mercy of political changes and innovation, this book considers the social, historical, religious and cultural contexts that define education systems. With a particular focus on how historical contexts shape the nature of education and its relevance to wider society, it explores the history of education in relation to social reform, economic relevance and raising standards. The first part of the book describes the developing system of education within England and Wales from the 19th century, with reference to the growing consciousness of the need for 'education for all'. The second part identifies key philosophical influences on the evolving understandings of education, and thereby of the developing policies and arrangements made in the light of those understandings which they generated. Finally, the third part of the book revisits the 'aims of education' in the light of the historical development and the philosophical critiques. This book will be of great interest to academics, researchers, postgraduate students and policy makers interested in the history of education and the moments that have defined it.

This book reinterprets key parts of the Critique of Pure Reason in view of Kant's sustained engagement with Wolffian metaphysics.

Winner of the Spitz Prize, Conference for the Study of Political Thought Winner of the North American Society for Social Philosophy Book Award Why do American ghettos persist? Scholars and commentators often identify some factor—such as single motherhood, joblessness, or violent street crime—as the key to solving the problem and recommend policies accordingly. But, Tommie Shelby argues, these attempts to “fix” ghettos or “help” their poor inhabitants ignore fundamental questions of justice and fail to see the urban poor as moral agents responding to injustice. “Provocative...[Shelby] doesn’t lay out a jobs program or a housing initiative. Indeed, as he freely admits, he offers ‘no new political strategies or policy proposals.’ What he aims to do instead is both more abstract and more radical: to challenge the assumption, common to liberals and conservatives alike, that ghettos are ‘problems’ best addressed with narrowly targeted government programs or civic interventions. For Shelby, ghettos are something more troubling and less tractable: symptoms of the ‘systemic injustice’ of the United States. They represent not aberrant dysfunction but the natural workings of a deeply unfair scheme. The only real solution, in this way of thinking, is the ‘fundamental reform of the basic structure of our society.’” —James Ryerson, New York Times Book Review

How can higher education today create a community of critical thinkers and searchers for truth that transcends the boundaries of class, gender, and nation? Martha C. Nussbaum, philosopher and classicist, argues that contemporary curricular reform is already producing such “citizens of the world” in its advocacy of diverse forms of cross-cultural studies. Her vigorous defense of “the new education” is rooted in Seneca’s ideal of the citizen who scrutinizes tradition critically and who respects the ability to reason wherever it is found—in rich or poor, native or foreigner, female or male. Drawing on Socrates and the Stoics, Nussbaum establishes three core values of liberal education: critical self-examination, the ideal of the world citizen, and the development of the narrative imagination. Then, taking us into classrooms and campuses across the nation, including prominent research universities, small independent colleges, and religious institutions, she shows how these values are (and in some instances are not) being embodied in particular courses. She defends such burgeoning subject areas as gender, minority, and gay studies against charges of moral relativism and low standards, and underscores their dynamic and fundamental contribution to critical reasoning and world citizenship. For Nussbaum, liberal education is alive and well on American campuses in the late twentieth century. It is not only viable, promising, and constructive, but it is essential to a democratic society. Taking up the challenge of conservative critics of academe, she argues persuasively that sustained reform in the aim and content of liberal education is the most vital and invigorating force in higher education today.

This book, first published in 2001, provides a truly general account of Francis Bacon as a philosopher.