A dual biography crafted around the famous encounter between the French philosopher who wrote about power and the Russian empress who wielded it with great aplomb.

In October 1773, after a grueling trek from Paris, the aged and ailing Denis Diderot stumbled from a carriage in wintery St. Petersburg. The century’s most subversive thinker, Diderot arrived as the guest of its most ambitious and admired ruler, Empress Catherine of Russia. What followed was unprecedented: more than forty private meetings, stretching over nearly four months, between these two extraordinary figures. Diderot had come from Paris in order to guide—or so he thought—the woman who had become the continent’s last great hope for an enlightened ruler. But as it soon became clear, Catherine had a very different understanding not just of her role but of his as well. Philosophers, she claimed, had the luxury of writing on unfeeling paper. Rulers had the task of writing on human skin, sensitive to the slightest touch.

Diderot and Catherine’s series of meetings, held in her private chambers at the Hermitage, captured the imagination of their contemporaries. While heads of state like Frederick of Prussia feared the consequences of these conversations, intellectuals like Voltaire hoped they would further the goals of the Enlightenment.

In Catherine & Diderot, Robert Zaretsky traces the lives of these two remarkable figures, inviting us to reflect on the fraught relationship between politics and philosophy, and between a man of thought and a woman of action.

Like David Hume, whose work on justice she engages here, Annette C. Baier is a consummate essayist: her spirited, witty prose captures nuances and telling examples in order to elucidate important philosophical ideas.Baier is also one of Hume’s most sensitive and insightful readers. In The Cautious Jealous Virtue, she deepens our understanding of Hume by examining what he meant by “justice.” In Baier’s account, Hume always understood justice to be closely linked to self-interest (hence his description of it in An Enquiry Concerning the Principles of Morals as “the cautious jealous virtue”), but his understanding of the virtue expanded over time, as evidenced by later works, including his History of England.Along with justice, Baier investigates the role of the natural virtue of equity (which Hume always understood to constrain justice) in Hume’s thought, arguing that Hume’s view of equity can serve to balance his account of the artificial virtue of justice. The Cautious Jealous Virtue is an illuminating meditation that will interest not only Hume scholars but also those interested in the issues of justice and in ethics more generally.

W. V. Quine created a new way of looking at the eternal questions of philosophy and their interconnections. His investigations into semantics and epistemology, ontology and causality, natural kinds, time, space, and individuation transformed the philosophical landscape for generations to come. In the twenty years between his last collection of essays and his death in 2000, Quine continued his work, producing a number of impressive essays in which he deepened, elaborated, and occasionally modified his position on central philosophical issues. The last of these essays, which gives this collection its name, appeared in 2002.

This volume collects the main essays from this last, productive period of Quine’s prodigious career. It also includes some notable earlier essays that were not included in the previous collections although they contain illuminating discussions and are quite often referred to by other philosophers and also by Quine himself in his later writings. These essays, along with several manuscripts published here for the first time, offer a more complete and highly defined picture than ever before of one of the twentieth century’s greatest thinkers working at the height of his powers.

Conversions: A Philosophic Memoir belongs to the tradition of Augustine and Rousseau: the "confession" of a life that is a quest for truth. It is in large part the story of two major episodes from Abigail Rosenthal's early adulthood, bought putting personal identity dramatically at risk. As a young Fulbright scholar in Paris, Rosenthal met and entered reluctantly into a love affair with a young Greek communist philosopher who believed (along with many Parisian intellectuals of that era) that force and deception were justified by a utopian vision of world history. In the inevitable collision of values--between Jew and Greek, liberal and revolutionary, theist and atheist, woman and man in unequal truggle--they separated. Suffering in the aftermath, she at last turned for help to a young African American woman graduate student whom she met in London. This woman's Gnostic Christian rejection of personal and cultural history eventually left Rosenthal without defense against her new mentor's remarkable use of charisma, ridicule, and moralistic reproach to usurp the author's life story. These stratagems of mind control reached a climactic phase in Portugal, where the two went--Rosenthal to paint the other woman to write--in what would turn out to be the terrifying reverse of a summer idyll. With the U.S. State Department, the Portuguese Policía Internacional devised an extraordinary rescue. This arresting narrative, which deals with relations between blacks and whites, Christians and Jews, and men and women, delivers its own philosophic theory of the individual in history. "Rosenthal's work belongs to the classical tradition of the life that is a quest for truth. Pertinent to the genre is its relation to the tradition of Augustine and Rousseau. She is also anti-Augustinian in that her depiction of history is oriented by the standpoint of Judaism rather than Christianity and is bound up with a quest for the historical realization of justice. "The first of the two episodes she recounts is a love affair (entered into reluctantly) with a young Greek communist philosopher whom she met in Paris while a Fulbright student in the late 1950s. The second, darker, episode is a later Pygmalion-like involvement with an African American woman graduate student whom Rosenthal first encountered in London, where she worked on a Hegel dissertation, and with whom she entered into a life-threatening reverse, as it were, idyll in a small Portuguese village. The saga is replete with details that could have been dreamt up by Le Carre: Salazar's Portugal, its intelligence arm, the U.S. State Department. Her depiction of these complex relations raises in unsettling ways the question of what counts as freedom, as racism, as terror. "Her in-passing observations about analytic philosophy, existentialism, and postmodernism (and I am far from being in her camp on many issues) are worth the price of the book. Hers is an original philosophic mind." --Edith Wyschogrod, 1993 President of the American Academy of Religion and Jay Newton Rayzor Professor of Philosophy and Religious Thought, Rice University

The first five volumes of the Correspondence of Jeremy Bentham contain more than 1,300 letters written to and from Bentham over fifty years, beginning in 1752 at the age of three and ending in 1797 with correspondence concerning his attempts to set up a national plan for the provision of poor relief. The letters in Volume 1 (1752-1776) document his difficult relationship with his father—Bentham lost five infant siblings and his mother—and his increasing attachment to his surviving brother, Samuel. We also see an early glimpse of Bentham’s education, as he committed himself to philosophy and legal reform. The exchanges in Volume 2 (1777-1780) cover a major event: a trip by Samuel to Russia. This volume also reveals Bentham working intensively on the development of a code of penal law, enhancing his reputation as a legal thinker. Volume 3 (1781-1788) shows that despite developing a host of original ideas, Bentham actually published little during this time. Nevertheless, this volume also reveals how the foundations were being laid for the rise of Benthamite utilitarianism. The letters in Volume 4 (1788-1793) coincide with the publication of An Introduction to the Principles of Morals and Legislation, which had little impact at the time. In 1791 he published The Panopticon: or, The Inspection-House, in which he proposed the building of a circular penitentiary house. Bentham’s letters unfold against the backdrop of the French Revolution and show that his initial sympathy for France began to turn into hostility. Bentham’s life during the years in Volume 5 (1794-1797) was dominated by the panopticon, both as a prison and as an indigent workhouse. The letters in this volume document in great detail Bentham’s attempt to build a panopticon prison in London, and the opposition he faced from local aristocratic landowners. 

The legendary correspondence between the critic Walter Benjamin and the historian Gershom Scholem bears indispensable witness to the inner lives of two remarkable and enigmatic personalities. Benjamin, acknowledged today as on of the leading literary and social critics of his day, was known during his lifetime by only a small circle of friends and intellectual confreres. Scholem recognized the genius of his friend and mentor during their student days in Berlin, and the two began to correspond after Scholem’s emigration to Palestine. Their impassioned exchange draws the reader into the very heart of their complex relationship during the anguished years from 1932 until Benjamin’s death in 1940.