An accessible 2001 translation of Cicero's important work on ethics.

Immanuel Kant (1724-1804) stands among the greatest thinkers of the Western world. There is hardly an area of thought, at least of philosophical thought, to which he did not make significant and lasting contributions. Particularly noteworthy are his writings on the foundations and limits of human knowledge, the bidimensional nature of perceptual or "natural" objects (including human beings), the basic principles and ends of morality, the character of a just society and of a world at peace, the movement and direction of human history, the nature of beauty, the end or purpose of all creation, the proper education of young people, the true conception of religion, and on and on. Though Kant was a life-long resident of Konigsberg, Prussia - child, student, tutor, and then professor of philosophy (and other subjects) - his thought ranged over nearly all the world and even beyond. Reports reveal that he (a bachelor) was an amiable man, highly respected by his students and colleagues, and even loved by his several close friends. He was apparently a man of integrity, both in his personal relations and in his pursuit of knowledge and truth. Despite his somewhat pessimistic attitude toward the moral progress of mankind - judging from past history and contemporary events - he never wavered from a deep-seated faith in the goodness of the human heart, in man's "splendid disposition toward the good.

Christine Korsgaard has become one of the leading interpreters of Kant's moral philosophy. She is identified with a small group of philosophers who are intent on producing a version of Kant's moral philosophy that is at once sensitive to its historical roots while revealing its particular relevance to contemporary problems. She rejects the traditional picture of Kant's ethics as a cold vision of the moral life which emphasises duty at the expense of love and value. Rather, Kant's work is seen as providing a resource for addressing not only the metaphysics of morals, but also for tackling practical questions about personal relations, politics, and everyday human interaction. This collection contains some of the finest current work on Kant's ethics and will command the attention of all those involved in teaching and studying moral theory.

CICEREO was a prodigious letter writer, and happily a splendid treasury of his letters has come down to us. Collected and in part published not long after his death, over 800 of them were rediscovered by Petrarch and other Italian humanists in the fourteenth century. Among classical texts this correspondence is unparalleled: nowhere else do we get such an intimate look at the life of a prominent Roman and his social world, or such a vivid sense of a momentous period in Roman history, years marked by the rise of Julius Caesar and the downfall of the Republic. The 435 letters collected here represent Ciceros correspondence with friends and acquaintances over a period of twenty years, from 62 BC, when Ciceros political career was at its peak, to 43, the year he was put to death by the forces of Octavian and Mark Antony. They range widely in substance and style, from official dispatches and semi-public letters of political importance to casual notes that chat with close friends about travels and projects, domestic pleasures and books, and questions currently debated. This new Loeb Classical Library edition of the Letters to Friends, in three volumes brings together D.R. Shackleton Baileys standard Latin text, now updated, and a revised version of his much admired translation first published by Penguin Books. This authoritative edition complements the new Loeb edition of Ciceros Letters to Atticus, also translated by Shackleton Bailey.

Highly controversial when it was first published in 1981, Alasdair MacIntyre's After Virtue has since established itself as a landmark work in contemporary moral philosophy. In this book, MacIntyre sought to address a crisis in moral language that he traced back to a European Enlightenment that had made the formulation of moral principles increasingly difficult. In the search for a way out of this impasse, MacIntyre returns to an earlier strand of ethical thinking, that of Aristotle, who emphasised the importance of 'virtue' to the ethical life. More than thirty years after its original publication, After Virtue remains a work that is impossible to ignore for anyone interested in our understanding of ethics and morality today.

"This new and original translation of Cicero's De Finibus ("On Moral Ends") contains numerous unique features that make it ideal for the motivated self-learner or for classroom use. Fully self-contained, it is designed both for the serious student and for those who have no prior background in classical studies. ... The essential question asked in "On Moral Ends" is this: what is the ultimate end or goal of human life that provides us with a rational plan for living? In a series of stimulating dialogues, Cicero examines three philosophical systems and attempts to arrive at a theory of ethics to govern life. In so doing, he eloquently voices his surpassing belief in the power of wisdom, nature, and the human soul. Until now this essential work has not been as accessible to the modern reader as it should be. This is a translation for the new millenium, and seeks to make the text accessible to a new generation of readers."--Bookseller website.

In Freedom and the End of Reason, Richard L. Velkley offers an influential interpretation of the central issue of Kant’s philosophy and an evaluation of its position within modern philosophy’s larger history. He persuasively argues that the whole of Kantianism—not merely the Second Critique—focuses on a “critique of practical reason” and is a response to a problem that Kant saw as intrinsic to reason itself: the teleological problem of its goodness. Reconstructing the influence of Rousseau on Kant’s thought, Velkley demonstrates that the relationship between speculative philosophy and practical philosophy in Kant is far more intimate than generally has been perceived. By stressing a Rousseau-inspired notion of reason as a provider of practical ends, he is able to offer an unusually complete account of Kant’s idea of moral culture.

This new translation of Cicero's philosophical classic "On Moral Ends" is unlike any other previous translation. Illustrated with original photographs and entirely annotated, it brings this great work to a new generation of readers.

What make someone a good human being? Is there an objective answer to this question, an answer that can be given in naturalistic terms? For ages philosophers have attempted to develop some sort of naturalistic ethics. Against ethical naturalism, however, notable philosophers have contended that such projects are impossible, due to the existence of some sort of 'gap' between facts and values. Others have suggested that teleology, upon which many forms of ethical naturalism depend, is an outdated metaphysical concept. This book argues that a good human being is one who has those traits the possession of which enables someone to achieve those ends natural to beings like us. Thus, the answer to the question of what makes a good human being is given in terms both objective and naturalistic. The author shows that neither 'is-ought' gaps, nor objections concerning teleology pose insurmountable problems for naturalistic virtue ethics. This work is a much needed contribution to the ongoing debate about ethical theory and ethical virtue.