In the first section of the book Isaiah Berlin studies the philosophical ideas of Giovanni Battisti Vico (1668-1744), a profound and original thinker, who, after being overshadowed by Montesquieu, has been rediscovered at intervals ever since, but has probably even more to say to the present age than to his own.

Isaiah Berlin was deeply admired during his life, but his full contribution was perhaps underestimated because of his preference for the long essay form. The efforts of Henry Hardy to edit Berlin's work and reintroduce it to a broad, eager readership have gone far to remedy this. Now, Princeton is pleased to return to print, under one cover, Berlin's essays on these celebrated and captivating intellectual portraits: Vico, Hamann, and Herder. These essays on three relatively uncelebrated thinkers are not marginal ruminations, but rather among Berlin's most important studies in the history of ideas. They are integral to his central project: the critical recovery of the ideas of the Counter-Enlightenment and the explanation of its appeal and consequences--both positive and (often) tragic. Giambattista Vico was the anachronistic and impoverished Neapolitan philosopher sometimes credited with founding the human sciences. He opposed Enlightenment methods as cold and fallacious. J. G. Hamann was a pious, cranky dilettante in a peripheral German city. But he was brilliant enough to gain the audience of Kant, Goethe, and Moses Mendelssohn. In Hamann's chaotic and long-ignored writings, Berlin finds the first strong attack on Enlightenment rationalism and a wholly original source of the coming swell of romanticism. Johann Gottfried Herder, the progenitor of populism and European nationalism, rejected universalism and rationalism but championed cultural pluralism. Individually, these fascinating intellectual biographies reveal Berlin's own great intelligence, learning, and generosity, as well as the passionate genius of his subjects. Together, they constitute an arresting interpretation of romanticism's precursors. In Hamann's railings and the more considered writings of Vico and Herder, Berlin finds critics of the Enlightenment worthy of our careful attention. But he identifies much that is misguided in their rejection of universal values, rationalism, and science. With his customary emphasis on the frightening power of ideas, Berlin traces much of the next centuries' irrationalism and suffering to the historicism and particularism they advocated. What Berlin has to say about these long-dead thinkers--in appreciation and dissent--is remarkably timely in a day when Enlightenment beliefs are being challenged not just by academics but by politicians and by powerful nationalist and fundamentalist movements. The study of J. G. Hamann was originally published under the title The Magus of the North: J. G. Hamann and the Origins of Modern Irrationalism. The essays on Vico and Herder were originally published as Vico and Herder: Two Studies in the History of Ideas. Both are out of print. This new edition includes a number of previously uncollected pieces on Vico and Herder, two interesting passages excluded from the first edition of the essay on Hamann, and Berlin's thoughtful responses to two reviewers of that same edition.

Joseph Mali shows how modern thinkers were inspired by Vico to create their own theories of human life and history.

Important essays from one of the giants of literary criticism, including a dozen published here in English for the first time Erich Auerbach (1892-1957), best known for his classic literary study Mimesis, is celebrated today as a founder of comparative literature, a forerunner of secular criticism, and a prophet of global literary studies. Yet the true depth of Auerbach's thinking and writing remains unplumbed. Time, History, and Literature presents a wide selection of Auerbach's essays, many of which are little known outside the German-speaking world. Of the twenty essays culled for this volume from the full length of his career, twelve have never appeared in English before, and one is being published for the first time. Foregrounded in this major new collection are Auerbach's complex relationship to the Judaeo-Christian tradition, his philosophy of time and history, and his theory of human ethics and responsible action. Auerbach effectively charts out the difficult discovery, in the wake of Christianity, of the sensuous, the earthly, and the human and social worlds. A number of the essays reflect Auerbach's responses to an increasingly hostile National Socialist environment. These writings offer a challenging model of intellectual engagement, one that remains as compelling today as it was in Auerbach's own time.

The mastery of nature was viewed by eighteenth-century historians as an important measure of the progress of civilization. Modern scholarship has hitherto taken insufficient notice of this important idea. This book discusses the topic in connection with the mainstream religious, political, and philosophical elements of Enlightenment culture. It considers works by Edward Gibbon, Voltaire, Herder, Vico, Raynal, Hume, Adam Smith, William Robertson, and a wide range of lesser- and better-known figures. It also discusses many classical, medieval, and early modern sources which influenced Enlightenment historiography, as well as eighteenth-century attitudes toward nature in general.

The figure of Johann Gottfried Herder looms increasingly important not only for his prescient contributions to many fields - biblical criticism, philosophy of language, literary criticism, philosophy of history - but also for his pivotal position between the impulses of the Enlightenment and Romanticism. Many of Herder's questions and concerns are more pressing at the end of the modern era than they were at its inception. Bunge's lucid and engaging translations of signal texts from Herder - most appearing here for the first time in English - are arranged thematically: human nature, language, and history; myth and religion; God and nature; literature and the Bible; and Christianity and theology. Along with her extensive Introduction and Bibliography, they constitute an essential resource for coming to terms with the checkered legacy of the Enlightenment.

"The fox knows many things, but the hedgehog knows one big thing." This ancient Greek aphorism, preserved in a fragment from the poet Archilochus, describes the central thesis of Isaiah Berlin's masterly essay on Leo Tolstoy and the philosophy of history, the subject of the epilogue to War and Peace. Although there have been many interpretations of the adage, Berlin uses it to mark a fundamental distinction between human beings who are fascinated by the infinite variety of things and those who relate everything to a central, all-embracing system. Applied to Tolstoy, the saying illuminates a paradox that helps explain his philosophy of history: Tolstoy was a fox, but believed in being a hedgehog. One of Berlin's most celebrated works, this extraordinary essay offers profound insights about Tolstoy, historical understanding, and human psychology. This new edition features a revised text that supplants all previous versions, English translations of the many passages in foreign languages, a new foreword in which Berlin biographer Michael Ignatieff explains the enduring appeal of Berlin's essay, and a new appendix that provides rich context, including excerpts from reviews and Berlin's letters, as well as a startling new interpretation of Archilochus's epigram.

Isaiah Berlin (1909-97) was recognized as Britain's most distinguished historian of ideas. Many of his essays discussed thinkers of what this book calls the 'long Enlightenment' (from Vico in the eighteenth century to Marx and Mill in the nineteenth, with Machiavelli as a precursor). Yet he is particularly associated with the concept of the 'Counter-Enlightenment', comprising those thinkers (Herder, Hamann, and even Kant) who in Berlin's view reacted against the Enlightenment's naïve rationalism, scientism and progressivism, its assumption that human beings were basically homogeneous and could be rendered happy by the remorseless application of scientific reason. Berlin's 'Counter-Enlightenment' has received critical attention, but no-one has yet analysed the understanding of the Enlightenment on which it rests. Isaiah Berlin and the Enlightenment explores the development of Berlin's conception of the Enlightenment, noting its curious narrowness, its ambivalence, and its indebtedness to a specific German intellectual tradition. Contributors to the book examine his comments on individual writers, showing how they were inflected by his questionable assumptions, and arguing that some of the writers he assigned to the 'Counter-Enlightenment' have closer affinities to the Enlightenment than he recognized. By locating Berlin in the history of Enlightenment studies, this book also makes a contribution to defining the historical place of his work and to evaluating his intellectual legacy.

Ever since Plato made the case for the primacy of ideas over names, philosophy has tended to elevate the primacy of its ideas over the more common understanding and insights that are circulated in the names drawn upon by the community. Commencing with a critique of Plato’s original philosophical decision, Cristaudo takes up the argument put forward by Thomas Reid that modern philosophy has generally continued along the ‘way of ideas’ to its own detriment. His argument identifies the major paradigmatic developments in modern philosophy commencing from the new metaphysics pioneered by Descartes up until the analytic tradition and the anti-domination philosophies which now dominate social and political thought. Along the way he argues that the paradigmatic shifts and break-downs that have occurred in modern philosophy are due to being beholden to an inadequate sovereign idea, or small cluster of ideas, which contribute to the occlusion of important philosophical questions. In addition to chapters on Descartes, and the analytic tradition and anti-domination philosophies, his critical history of modern philosophy explores the core ideas of Locke, Berkeley, Malebranche, Locke, Hume, Reid, Kant, Fichte, Hegel, Schelling, Marx, Kierkegaard, Schopenhauer, Nietzsche, Husserl and Heidegger. The common thread uniting these disparate philosophies is what Cristaudo calls ‘ideaism’ (sic.). Rather than expanding our reasoning capacity, ‘ideaism’ contributes to philosophers imposing dictatorial principles or models that ultimately occlude and distort our understanding of our participative role within reality. Drawing upon thinkers such as Pascal, Vico, Hamann, Herder, Franz Rosenzweig, Martin Buber and Eugen Rosensock-Huessy Cristaudo advances his argument by drawing upon the importance of encounter, dialogue, and a more philosophical anthropological and open approach to philosophy.