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Evil in Modern Thought: An Alternative History of Philosophy PDF

373 Pages·2002·3.25 MB·English
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Preview Evil in Modern Thought: An Alternative History of Philosophy

E VI L I N MO DE R N T HO U GH T an alternative history of philosophy E VI L I N MO DE R N T HO U GH T an alternative history of philosophy susan neiman princeton university press princeton and oxford copyright2002byprincetonuniversitypress Publishedby PrincetonUniversityPress 41WilliamStreet Princeton,NewJersey08540 IntheUnitedKingdom: PrincetonUniversityPress, 3MarketPlace Woodstock,OxfordshireOX201SY AllRightsReserved ISBN0-691-09608-2 BritishLibraryofCataloging-in-PublicationDataisavailable ThisbookhasbeencomposedinITCGaramondLight Printedonacid-freepaper.∞ www.pupress.princeton.edu PrintedintheUnitedStatesofAmerica 10 9 8 7 6 5 4 3 2 1 for benjamin shirah leil a Thegreatassumptionthatwhathastakenplace intheworldhasalsodonesoinconformitywith reason—whichiswhatfirstgivesthehistoryof philosophyitstrueinterest—isnothingelsethan trustinProvidence,onlyinanotherform. —Hegel,IntroductiontotheLecturesonthe HistoryofPhilosophy contents Acknowledgments xi introduction 1 chapter one: fire from heaven 14 God’s Advocates: Leibniz and Pope 18 Newton of the Mind: Jean-Jacques Rousseau 36 Divided Wisdom: Immanuel Kant 57 Real and Rational: Hegel and Marx 84 In Conclusion 109 chapter two: condemning the architect 113 Raw Material: Bayle’s Dictionary 116 Voltaire’s Destinies 128 The Impotence of Reason: David Hume 148 End of the Tunnel: The Marquis de Sade 170 Schopenhauer: The World as Tribunal 196 chapter three: ends of an illusion 203 Eternal Choices: Nietzsche on Redemption 206 On Consolation: Freud vs. Providence 227 chapter four: homeless 238 Earthquakes: Why Lisbon? 240 Mass Murders: Why Auschwitz? 250 Losses: Ending Modern Theodicies 258 Intentions: Meaning and Malice 267 Terror: After September 11 281 Remains: Camus, Arendt, Critical Theory, Rawls 288 Origins: Sufficient Reason 314 Notes 329 Bibliography 337 Index 345

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Evil threatens human reason, for it challenges our hope that the world makes sense. For eighteenth-century Europeans, the Lisbon earthquake was manifest evil. Today we view evil as a matter of human cruelty, and Auschwitz as its extreme incarnation. Examining our understanding of evil from the Inqui
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