Reproduction of the original. The publishing house Megali specialises in reproducing historical works in large print to make reading easier for people with impaired vision.

For centuries readers have admired the writer who wields his pen like a sword - an Aristophanes, a Rabelais, a Montaigne, a Swift. Using ribaldry, satire and irony in varying proportions, such writers pierce the thick, comfortable hide of society and uncover, predictably, the corruption and hypocrisy that characterize the life of man in commercial society. Though a lesser talent than any of these literary giants, Bernard Mande ville is nevertheless a member of their class. The crucial year in the emergence of his reputation was 1723, the year in which he added his controversial Essay on Charity and Charity-Schools to his Fable of the Bees. From that point on he became one of the most reviled targets of the public guardians of morality and religion; for some he appeared to be truly the Devil incarnate, Mandevil, as Fielding and others spelled it. This reputation was attached to his name well into the nineteenth centu ry. In a diary entry for June 1812 Henry Crabb Robinson recorded the following conversation with the elderly Mrs. Buller: "She received me with a smile, and allowed me to touch her hand. 'What are you reading, Mr. Robinson?' she said. 'The wickedest cleverest book in the English language, if you chance to know it. ' - 'I have known the "Fable of the Bees" more than fifty years. ' She was right in her guess.

"From the earliest records of human civilization until the dawn of the twentieth century, and in widely separated cultures throughout the world, the story of honor was inseparable from the story of mankind. Today, an acquaintance with the concept of honor is indispensable to understanding the culture of the Islamic world and its sense of grievance against the West, where honor has been disregarded or actively despised for three-quarters of a century." "James Bowman draws from an wealth of sources across many centuries to illuminate honor's curious history in our own culture, and he discovers that Western honor was always different from that found elsewhere. Its idiosyncratic qualities derived partly from the classical tradition but mainly from the Judeo-Christian heritage, whose emphases on individual morality and, more recently, on sincerity and authenticity in private and personal life have acted as continual challenges to the traditional notion of honor as it is still maintained in other parts of the world. These challenges to honor and the accommodations with it that they ultimately produced are a fundamental theme in our own culture's distinctive history; and the eventual collapse of the honor culture in the West is the background against which the War on Terror and the Clash of Civilizations ought to be seen."--Jacket.

These twelve new studies illustrate some of the techniques employed in intellectual history today. Exploring themes and issues pertaining to religion, philosophy, and their interrelations, as they exercised British thinkers in the long eighteenth century, they further our understanding of the period when some of the most significant works in western philosophy were written, at a time when theory and practice in science, politics, law, and theology were evolving and there was important contact with the Continent. Priority has been given to new work on primary sources. Figures examined range from Locke and Hume to relatively unfamiliar personalities, such as Martin Clifford, Henry Scougal, Samuel Haliday, and Thomas Cooper. Others treated include John Toland, Bernard Mandeville, Francis Hutcheson, Joseph Butler, Henry Home, Adam Smith, Joseph Priestley, Thomas Reid, and Dugald Stewart. Topics include the claims of biblical authority and religious experience as sources of truth; whether beliefs received on the evidence of authority (e.g. about resurrection) can be made intelligible; freedom of thought and conscience in philosophical, religious, and political contexts; shifts in the study of human nature; the claims of justice, and natural law. Contributors include distinguished and established scholars and exciting younger talent, bringing together historians of philosophy with scholars from theology, literature, history, and political science. New transcriptions of two pieces by Hume are included-a new letter illustrating his later attitude to politics and religion, and his early essay on ethics and chivalry.

A lively and provocative account of Bernard Mandeville and the work that scandalized and appalled his contemporaries—and made him one of the most influential thinkers of the eighteenth century In 1714, doctor, philosopher and writer Bernard Mandeville published The Fable of the Bees, a humorous tale in which a prosperous hive full of greedy and licentious bees trade their vices for virtues and immediately fall into economic and societal collapse. Outrage among the reading public followed; philosophers took up their pens to refute what they saw as the fable’s central assertion. How could it be that an immoral community thrived but the introduction of morality caused it to crash and burn? In Man-Devil, John Callanan examines Mandeville and his famous fable, showing how its contentious claim—that vice was essential to the economic flourishing of any society—formed part of Mandeville’s overall theory of human nature. Mandeville, Callanan argues, was perfectly suited to analyze and satirize the emerging phenomenon of modern society—and reveal the gap between its self-image and its reality. Callanan shows that Mandeville’s thinking was informed by his medical training and his innovative approach to the treatment of illness with both physiological and psychological components. Through incisive and controversial analyses of sexual mores, gender inequality, economic structures, and political ideology, Mandeville sought to provide a naturalistic account of human behavior—one that put humans in close continuity with animals. Aware that his fellow human beings might find this offensive, he cloaked his theories in fables, poems, anecdotes, and humorous stories. Mandeville mastered irony precisely for the purpose of making us aware of uncomfortable aspects of our deepest natures—aspects that we still struggle to acknowledge today.

A philosophical exploration of the moral issues raised by the use of private military contractors and mercenaries in war.

Does being virtuous make you happy? In this book, Roger Crisp examines the answers to this ancient question provided by the so-called 'British Moralists', from Thomas Hobbes, around 1650, for the next two hundred years, until Jeremy Bentham. This involves elucidating their views on happiness (self-interest, or well-being) and on virtue (or morality), in order to bring out the relation of each to the other. Themes ran through many of these writers: psychological egoism, evaluative hedonism, and - after Hobbes - the acceptance of self-standing moral reasons. But there are exceptions, and even those taking the standard views adopt them for very different reasons and express them in various ways. As the ancients tended to believe that virtue and happiness largely coincide, so these modern authors are inclined to accept posthumous reward and punishment. Both positions sit uneasily with the common-sense idea that a person can truly sacrifice their own good for the sake of morality or for others. Roger Crisp shows that David Hume - a hedonist whose ethics made no appeal to the afterlife - was the first major British moralist to allow for, indeed to recommend, such self-sacrifice. Morality and well-being of course remain central to modern ethics, and Crisp demonstrates how much there is to learn from this remarkable group of philosophers.

Originally published in 1975, The Machiavellian Moment remains a landmark of historical and political thought. Celebrated historian J.G.A. Pocock looks at the consequences for modern historical and social consciousness arising from the ideal of the classical republic revived by Machiavelli and other thinkers of Renaissance Italy. Pocock shows that Machiavelli's prime emphasis was on the moment in which the republic confronts the problem of its own instability in time, which Pocock calls the "Machiavellian moment." After examining this problem in the works of Machiavelli, Guicciardini, and Giannotti, Pocock turns to the revival of republican ideology in Puritan England and in Revolutionary and Federalist America. He argues that the American Revolution can be considered the last great act of civic humanism of the Renaissance and he relates the origins of modern historicism to the clash between civic, Christian, and commercial values in eighteenth-century thought. This Princeton Classics edition of The Machiavellian Moment features a new introduction by Richard Whatmore.