This study is the first major attempt to estimate what would happen in Canada if all trade restrictions between that country and the United States were removed.

In an intensive and far-reaching examination, the authors begin by confronting the generally held assumption that the lowering or eliminating of tariff protection would be disastrous for Canadian manufacturing. On the contrary, their findings lead them to conclude that, given present wage and exchange rates, the Canadian industrial complex would benefit substantially. The basis for this conclusion is a detailed analysis of the growth prospects—in the event of free trade—of five Canadian regions along with thirteen similarly definable regions in the United States. Sixteen manufacturing sectors (food, paper, textiles, etc.) are covered.

The second part of the study explores resulting general equilibrium pressures on wages and exchange. The probability, the authors believe, is that the Canadian dollar would rise to parity, and Canadian wages would reach the U.S. average level although they would remain below wage rates in contiguous areas of the U.S. North. The adjustments would necessarily be of a long-term nature and would be contingent on an effective reorganization of Canadian industry.

The historical effects of protection on Canada are then considered. Inefficiencies in Canadian production are estimated by comparing recent Canadian costs with costs which would exist in a free-trade situation. (The auto industry is singled out for special treatment, and an analysis of recent developments in that industry is appended.) The conclusion is that Canadian per capita real income is 10 to 11 percent lower because of protection. Higher Canadian prices explain about 4 percent of this figure, and lower money incomes 6 to 7 percent.

Finally, the authors discuss the possible structure and implications of various alternative forms of economic integration (Free Trade Area, Customs Union, Common Currency Area); various means of staging tariff reductions; and proposals for adjustment assistance. The techniques they suggest, although focusing specifically on Canada and the United States, are applicable to other countries considering similar programs.

An analytical study of the French apanages from their creation to the end of the Capetian period, this pioneering book offers an explanation of why the French kings began the practice of granting fiefs to their younger sons, and why they introduced the curious inheritance restrictions which limited succession in an apanage to direct heirs of the original holder. The author also examines the connection of the apanages with the royal government in terms of sovereignty, jurisdiction, administration, military obligations, and financial affairs, showing how difficult it was to draw distinctions between the two spheres of government.

Since the original apanages were granted from lands only recently conquered from the English, they had the important practical effect of introducing the notion of French royal authority into areas that had not known it for centuries. People living in these lands became used to the fact that "the king" was the king of France, not of England. A clear understanding of the relationship of the apanages to the monarchy, the author maintains, is at the same time a large step toward an understanding of how the monarchy gained control of France and,ultimately, made a nation out of her fragmented provinces.

Bringing Orthodox Christianity into the recent dialog on virtue ethics, Joseph Woodill investigates the correspondences between the Eastern Orthodox tradition and contemporary virtue ethics, and he develops a distinctly Orthodox vision of theological ethics.

This book fills a vacuum in our understanding of the Eastern Church by revealing themes, persons, and insights that offer resources for a contemporary moral theology. Reviewing the Eastern tradition from patristic times to the present, Woodill shows its relevance to contemporary virtue ethics and identifies both differences and similarities between Orthodox and other—Catholic, Protestant, and Jewish—virtue ethics.

For over a dozen years, the Vectors Lab has experimented with digital scholarship through its online publication, Vectors, and through Scalar, a multimedia authoring platform. The history of this software lab intersects a much longer tale about computation in the humanities, as well as tensions about the role of theory in related projects.

Tara McPherson considers debates around the role of cultural theory within the digital humanities and addresses Gary Hall’s claim that the goals of critical theory and of quantitative or computational analysis may be irreconcilable (or at the very least require “far more time and care”). She then asks what it might mean to design—from conception—digital tools and applications that emerge from contextual concerns of cultural theory and, in particular, from a feminist concern for difference. This path leads back to the Vectors Lab and its ongoing efforts at the intersection of theory and praxis.

Shem-Tov Falaquera (c. 1225–1295) was a student of the writings of Maimonides and a leading expositor of the medieval Islamic and Jewish philosophical traditions. His Epistle of the Debate (Iggeret ha-Vikkuah) is a delightful dialogue between two Jews, one learned in philosophy and the other not, about the permissibility and desirability of philosophical investigation by Jews.

It is perhaps the most important medieval text devoted to the theme of the relationship between reason and religion by a Jewish thinker, and it is an excellent introduction to Jewish philosophy. This volume contains the first critical edition of the Hebrew text of the Epistle of the Debate and an annotated English translation, the first into a modern language. The volume also includes essays on the sources of the Epistle and on Falaquera's position on the relation between reason and religion.

Because emotion is assumed to depend on subjectivity, the "death of the subject" described in recent years by theorists such as Derrida, de Man, and Deleuze would also seem to mean the death of feeling. This revolutionary work transforms the burgeoning interdisciplinary debate on emotion by suggesting, instead, a positive relation between the "death of the subject" and the very existence of emotion.

Reading the writings of Derrida and de Man--theorists often seen as emotionally contradictory and cold--Terada finds grounds for construing emotion as nonsubjective. This project offers fresh interpretations of deconstruction's most important texts, and of Continental and Anglo-American philosophers from Descartes to Deleuze and Dennett. At the same time, it revitalizes poststructuralist theory by deploying its methodologies in a new field, the philosophy of emotion, to reach a startling conclusion: if we really were subjects, we would have no emotions at all.

Engaging debates in philosophy, literary criticism, psychology, and cognitive science from a poststructuralist and deconstructive perspective, Terada's work is essential for the renewal of critical thought in our day.

A strikingly original work, Friends of Interpretable Objects re-anchors aesthetics in the object of attention even as it redefines the practice, processes, meaning, and uses of interpretation.

Miguel Tamen's concern is to show how inanimate objects take on life through their interpretation--notably, in our own culture, as they are collected and housed in museums. It is his claim that an object becomes interpretable only in the context of a "society of friends." Thus, Tamen suggests, our inveterate tendency as human beings to interpret the phenomenal world gives objects not only a life but also a society. As his work unfolds, "friends" also takes on a legal sense, as advocates, introduced to advance the argument that the social life of interpreted and interpretable objects engenders a related web of social obligations.

Focusing on those who, through interpretation, make objects "speak" in settings as different as churches, museums, forests, and distant galaxies--those who know the best interests of corporations, endangered species, and works of art--Tamen exposes the common ground shared by art criticism, political science, tort law, and science. Learned and witty, with much to teach art historians, environmentalists, anthropologists, curators, and literary critics, his book utterly reorients our understanding of how we make sense of our world.

W. V. Quine is one of the most eminent philosophers alive today. Now in his mid-eighties he has produced a sharp, sprightly book that encapsulates the whole of his philosophical enterprise, including his thinking on all the key components of his epistemological stance--especially the value of logic and mathematics. New readers of Quine may have to go slowly, fathoming for themselves the richness that past readers already know lies between these elegant lines. For the faithful there is much to ponder.

In this short book, based on lectures delivered in Spain in 1990, Quine begins by locating his work historically. He provides a lightning tour of the history of philosophy (particularly the history of epistemology), beginning with Plato and culminating in an appreciative sketch of Carnap's philosophical ambitions and achievements. This leads, in the second chapter, to an introduction to Quine's attempt to naturalize epistemology, which emphasizes his continuities with Carnap rather than the differences between them. The next chapters develop the naturalistic story of the development of science to take account of how our conceptual apparatus is enhanced so that we can view the world as containing re-identifiable objects. Having explained the role of observation sentences in providing a checkpoint for assessing scientific theories, and having despaired of constructing an empirical criterion to determine which sentences are meaningful, Quine in the remaining chapters takes up a variety of important issues about knowledge. He concludes with an extended treatment of his views about reference and meaning and his attitudes toward psychological and modal notions.

The presentation is distinctive, and the many small refinements of detail and formulation will fascinate all who know Quine's philosophy.

The American philosopher Wilfrid Sellars ranks as one of the leading twentieth-century critics of empiricism—a philosophical approach to knowledge that seeks to ground it in human sense experience. Sellars stood in the forefront of a recoil within analytic philosophy from the foundationalist assumptions of contemporary empiricists. From Empiricism to Expressivism is a far-reaching reinterpretation of Sellars from one of the philosopher’s most brilliant intellectual heirs.

Unifying and extending Sellars’s most important ideas, Robert Brandom constructs a theory of pragmatic expressivism which, in contrast to empiricism, understands meaning and knowledge in terms of the role expressions play in social practices. The key lies in Sellars’s radical reworking of Kant’s idea of the categories: the idea that the expressive job characteristic of many of the most important philosophical concepts is not to describe or explain the empirical world but rather to make explicit essential features of the conceptual framework that makes description and explanation possible.

Brandom reconciles otherwise disparate elements of Sellars’s system, revealing a greater level of coherence and consistency in the philosopher’s arguments against empiricism than has usually been acknowledged. From Empiricism to Expressivism clarifies what Sellars had in mind when he talked about moving analytic philosophy from its Humean to its Kantian phase, and why such a move might be of crucial importance today.

The rootless Jew, wandering disconnected from history, homeland, and nature, was often  the target of early twentieth-century nationalist rhetoric aimed against modern culture. But following World War II, a number of prominent French philosophers recast this maligned figure in positive terms, and in so doing transformed postwar conceptions of politics and identity.

Sarah Hammerschlag explores this figure of the Jew from its prewar usage to its resuscitation by Jean-Paul Sartre, Emmanuel Levinas, Maurice Blanchot, and Jacques Derrida. Sartre and Levinas idealized the Jew’s rootlessness in order to rethink the foundations of political identity. Blanchot and Derrida, in turn, used the figure of the Jew to call into question the very nature of group identification. By chronicling this evolution in thinking, Hammerschlag ultimately reveals how the figural Jew can function as a critical mechanism that exposes the political dangers of mythic allegiance, whether couched in universalizing or particularizing terms.

Both an intellectual history and a philosophical argument, The Figural Jew will set the agenda for all further consideration of Jewish identity, modern Jewish thought, and continental philosophy.

This is an introduction to the thought of the radical French thinker Félix Guattari. It is ideal for undergraduates and anyone studying political and cultural theory.

Guattari's main works were published in the 1970s and 1980s. His background was in psychoanalysis -- he was trained by Lacan and he practised as a psychoanalyst for much of his life. He developed a distinctive psychoanalytic method informed always by his revolutionary politics.

Guattari was actively involved in numerous political movements, from Trotskyism to Autonomism, tackling ecological and sexual politics along the way. A true believer in collectivity, much of his work was written in collaboration, most famously with Gilles Deleuze, with whom he wrote the hugely influential books Anti-Oedipus and A Thousand Plateaus. He also wrote with Antonio Negri and others.

This accessible introduction explores his highly original ideas -- including his ground-breaking conception of 'transversal politics' -- and the impact his concern with subjectivity had on wider political theory.

In From Kant to Husserl, Charles Parsons examines a wide range of historical opinion on philosophical questions, from mathematics to phenomenology. Amplifying his early ideas on Kant’s philosophy of arithmetic, Parsons uses Kant’s lectures on metaphysics to explore how his arithmetical concepts relate to the categories. He then turns to early reactions by two immediate successors of Kant, Johann Schultz and Bernard Bolzano, to shed light on disputed questions regarding interpretation of Kant’s philosophy of mathematics. Interested, as well, in what Kant meant by “pure natural science,” Parsons considers the relationship between the first Critique and the Metaphysical Foundations of Natural Science. His commentary on Kant’s Transcendental Aesthetic departs from mathematics to engage the vexed question of what it tells about the meaning of Kant’s transcendental idealism.

Proceeding on to phenomenology, Parsons examines Frege’s evolving idea of extensions, his attitude toward set theory, and his correspondence, particularly exchanges with Russell and Husserl. An essay on Brentano brings out, in the case of judgment, an alternative to the now standard Fregean view of negation, and, on truth, alternatives to the traditional correspondence view that are still discussed today. Ending with the question of why Husserl did not take the “linguistic turn,” a final essay included here marks the only article-length discussion of Husserl Parsons has ever written, despite a long-standing engagement with this philosopher.

The Fate of Reason is the first general history devoted to the period between Kant and Fichte, one of the most revolutionary and fertile in modern philosophy. The philosophers of this time broke with the two central tenets of the modern Cartesian tradition: the authority of reason and the primacy of epistemology. They also witnessed the decline of the Aufklärung, the completion of Kant’s philosophy, and the beginnings of post-Kantian idealism.

Thanks to Frederick C. Beiser we can newly appreciate the influence of Kant’s critics on the development of his philosophy. Beiser brings the controversies, and the personalities who engaged in them, to life and tells a story that has uncanny parallels with the debates of the present.

Immanuel Kant’s claim that the categorical imperative of morality is based in practical reason has long been a source of puzzlement and doubt, even for sympathetic interpreters. Kant’s own explanations, which mainly concern his often-criticized formula of universal law, are laconic and obscure, leading interpreters to dismiss them in favor of less ambitious claims involving his other famous formulas.

In The Form of Practical Knowledge, Stephen Engstrom provides an illuminating new interpretation of the categorical imperative, arguing that we have exaggerated and misconceived Kant’s break with tradition: Kant never departs from the classical conception of practical reason as a capacity for knowledge of the good. His distinctive contribution is the idea that morality’s imperatives express the form of such knowledge.

By developing an account of practical knowledge that situates Kant’s ethics within his broader epistemology and rethinks numerous topics in his moral psychology and in his account of practical reason (including desire, intention, choice, will, as well as pleasure, happiness, and the good), Engstrom’s work promises to deepen and to reshape our understanding of Kantian ethics.

For many philosophers, modern philosophy begins in 1879 with the publication of Gottlob Frege's Begriffsschrift, in which Frege presents the first truly modern logic in his symbolic language, Begriffsschrift, or concept-script. Danielle Macbeth's book, the first full-length study of this language, offers a highly original new reading of Frege's logic based directly on Frege's own two-dimensional notation and his various writings about logic.

Setting out to explain the nature of Frege's logical notation, Macbeth brings clarity not only to Frege's symbolism and its motivation, but also to many other topics central to his philosophy. She develops a uniquely compelling account of Frege's Sinn/Bedeutung distinction, a distinction central to an adequate logical language; and she articulates a novel understanding of concepts, both of what they are and of how their contents are expressed in properly logical language. In her reading, Frege's Begriffsschrift emerges as a powerful and deeply illuminating alternative to the quantificational logic it would later inspire.

The most enlightening examination to date of the developments of Frege's thinking about his logic, this book introduces a new kind of logical language, one that promises surprising insight into a range of issues in metaphysics and epistemology, as well as in the philosophy of logic.

French philosopher Luce Irigaray has become one of the twentieth century's most influential feminist thinkers. Among her many writings are three books (with a projected fourth) in which she challenges the Western tradition's construals of human beings' relations to the four elements—earth, air, fire, and water—and to nature. In answer to Heidegger's undoing of Western metaphysics as a "forgetting of Being," Irigaray seeks in this work to begin to think out the Being of sexedness and the sexedness of Being.

This volume is the first English translation of L'oubli de l'air chez Martin Heidegger (1983). In this complex, lyrical, meditative engagement with the later work of the eminent German philosopher, Irigaray critiques Heidegger's emphasis on the element of earth as the ground of life and speech and his "oblivion" or forgetting of air.

With the other volumes (Elemental Passions and Marine Lover of Friedrich Nietzsche, published elsewhere) in Irigaray's "elemental" series, The Forgetting of Air offers a fundamental rereading of basic tenets in Western metaphysics. And with its emphasis on dwelling and human habitation, it will be important reading not only in the humanities but also in architecture and the environmental sciences.

Here, in a new edition, is Nelson Goodman’s provocative philosophical classic—a book that, according to Science, “raised a storm of controversy” when it was first published in 1954, and one that remains on the front lines of philosophical debate.

How is it that we feel confident in generalizing from experience in some ways but not in others? How are generalizations that are warranted to be distinguished from those that are not? Goodman shows that these questions resist formal solution and his demonstration has been taken by nativists like Chomsky and Fodor as proof that neither scientific induction nor ordinary learning can proceed without an a priori, or innate, ordering of hypotheses.

In his new foreword to this edition, Hilary Putnam forcefully rejects these nativist claims. The controversy surrounding these unsolved problems is as relevant to the psychology of cognitive development as it is to the philosophy of science. No serious student of either discipline can afford to misunderstand Goodman’s classic argument.

The science of mind been plagued by intractable philosophical puzzles, chiefamong them the distortions of memory and therelation between mind and body. SigmundFreud's clinical practice forced him to grapplewith these problems, and out of that strugglepsychoanalysis emerged.

From Freud's Consulting Room charts the development of his ideasthrough his clinical work, the successes and failures of his most dramatic and significant case histories, and the creation of a discipline recognizably distinct from its neighbors.

Élisabeth Roudinesco offers a bold and modern reinterpretation of the iconic founder of psychoanalysis. Based on new archival sources, this is Freud’s biography for the twenty-first century—a critical appraisal, at once sympathetic and impartial, of a genius greatly admired and yet greatly misunderstood in his own time and in ours.

Roudinesco traces Freud’s life from his upbringing as the eldest of eight siblings in a prosperous Jewish-Austrian household to his final days in London, a refugee of the Nazis’ annexation of his homeland. She recreates the milieu of fin de siècle Vienna in the waning days of the Habsburg Empire—an era of extraordinary artistic innovation, given luster by such luminaries as Gustav Klimt, Stefan Zweig, and Gustav Mahler. In the midst of it all, at the modest residence of Berggasse 19, Freud pursued his clinical investigation of nervous disorders, blazing a path into the unplumbed recesses of human consciousness and desire.

Yet this revolutionary who was overthrowing cherished notions of human rationality and sexuality was, in his politics and personal habits, in many ways conservative, Roudinesco shows. In his chauvinistic attitudes toward women, and in his stubborn refusal to acknowledge the growing threat of Hitler until it was nearly too late, even the analytically-minded Freud had his blind spots. Alert to his intellectual complexity—the numerous tensions in his character and thought that remained unresolved—Roudinesco ultimately views Freud less as a scientific thinker than as the master interpreter of civilization and culture.

With Sigmund Freud notoriously flummoxed about what women want, any encounter between psychoanalysis and feminism would seem to promise a standoff. But in this lively, often surprising history, Mari Jo Buhle reveals that the twentieth century’s two great theories of liberation actually had a great deal to tell each other. Starting with Freud’s 1909 speech to an audience that included the feminist and radical Emma Goldman, Buhle recounts all the twists and turns this exchange took in the United States up to the recent American vogue of Jacques Lacan. While chronicling the contributions of feminism to the development of psychoanalysis, she also makes an intriguing case for the benefits psychoanalysis brought to feminism.

From the first, American psychoanalysis became the property of freewheeling intellectuals and popularists as well as trained analysts. Thus the cultural terrain that Buhle investigates is populated by literary critics, artists and filmmakers, historians, anthropologists, and sociologists—and the resulting psychoanalysis is not so much a strictly therapeutic theory as an immensely popular form of public discourse. She charts the history of feminism from the first wave in the 1910s to the second in the 1960s and into a variety of recent expressions. Where these paths meet, we see how the ideas of Freud and his followers helped further the real-life goals of a feminism that was a widespread social movement and not just an academic phenomenon. The marriage between psychoanalysis and feminism was not pure bliss, however, and Buhle documents the trying moments; most notably the “Momism” of the 1940s and 1950s, a remarkable instance of men blaming their own failures of virility on women.

An ambitious and highly engaging history of ideas, Feminism and Its Discontents brings together far-flung intellectual tendencies rarely seen in intimate relation to each other—and shows us a new way of seeing both.

Daniel Stern's pathbreaking video-based research into the intimate complexities of mother-infant interaction has had an enormous impact on psychotherapy and developmental psychology. His minute analyses of the exchanges between mothers and babies have offered empirical support and correction for many theories of development. In the complex and instinctive choreography of "conversations," including smiles, gestures, and gazing, Stern discerned patterns of both emotional harmony and emotional incongruity that illuminate children's relationships with others in the larger world.

Now a noted authority on early development, Stern first reviewed his unique methods and observations in The First Relationship. Intended for parents as well as for therapists and researchers, it offers a lucid and nontechnical overview of the author's key ideas and encapsulates the major themes of his subsequent books.

"When I reread The First Relationship I was astonished to find in it almost all the ideas that have guided my work in the subsequent decades. At first I didn't know whether to be depressed or delighted. As I thought it over, I am encouraged by the realization that I had some basic perspective at the very beginning that was sufficiently well founded to guide twenty-five years of observation and ideas...This book makes it possible to see, or foresee, the unfolding of an intrinsic design."
--from the new introduction by Daniel Stern