This book engages in critical discussion of the role of reason and rationality in philosophy, the human mind, ethics, science, and the social sciences. Philosophers from Poland, Germany, and the United States examine reason in the light of emotion, doubt, absolutes, implementation, and interpretation. They throw new light on old values.

The Sovereignty of Reason is a survey of the rule of faith controversy in seventeenth-century England. It examines the arguments by which reason eventually became the sovereign standard of truth in religion and politics, and how it triumphed over its rivals: Scripture, inspiration, and apostolic tradition. Frederick Beiser argues that the main threat to the authority of reason in seventeenth-century England came not only from dissident groups but chiefly from the Protestant theology of the Church of England. The triumph of reason was the result of a new theology rather than the development of natural philosophy, which upheld the orthodox Protestant dualism between the heavenly and earthly. Rationalism arose from a break with the traditional Protestant answers to problems of salvation, ecclesiastical polity, and the true faith. Although the early English rationalists were not able to defend all their claims on behalf of reason, they developed a moral and pragmatic defense of reason that is still of interest today. Beiser's book is a detailed examination of some neglected figures of early modern philosophy, who were crucial in the development of modern rationalism. There are chapters devoted to Richard Hooker, the Great Tew Circle, the Cambridge Platonists, the early ethical rationalists, and the free-thinkers John Toland and Anthony Collins. Originally published in 1996. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Ralph Wedgwood gives a general account of the concept of rationality. The Value of Rationality is designed as the first instalment of a trilogy - to be followed by accounts of the requirements of rationality that apply specifically to beliefs and choices. The central claim of the book is that rationality is a normative concept. This claim is defended against some recent objections. Normative concepts are to be explained in terms of values (not in terms of 'ought' or reasons). Rationality is itself a value: rational thinking is in a certain way better than irrational thinking. Specifically, rationality is an internalist concept: what it is rational for you to think now depends solely on what is now present in your mind. Nonetheless, rationality has an external goal - the goal of thinking correctly, or getting things right in one's thinking. The connection between thinking rationally and thinking correctly is probabilistic: if your thinking is irrational, that is in effect bad news about your thinking's degree of correctness. This account of rationality explains how we should set about giving a theory of what it is for beliefs and choices to be rational. Wedgwood thus unifies practical and theoretical rationality, and reveals the connections between formal accounts of rationality (such as those of formal epistemologists and decision theorists) and the more metaethics-inspired recent discussions of the normativity of rationality. He does so partly by drawing on recent work in the semantics of normative and modal terms (including deontic modals like 'ought').

In our papers on the rationality of magic, we distinghuished, for purposes of analysis, three levels of rationality. First and lowest (rationalitYl) the goal directed action of an agent with given aims and circumstances, where among his circumstances we included his knowledge and opinions. On this level the magician's treatment of illness by incantation is as rational as any traditional doctor's blood-letting or any modern one's use of anti-biotics. At the second level (rationalitY2) we add the element of rational thinking or thinking which obeys some set of explicit rules, a level which is not found in magic in general, though it is sometimes given to specific details of magical thinking within the magical thought-system. It was the late Sir Edward E. Evans-Pritchard who observed that when considering magic in detail the magician may be as consistent or critical as anyone else; but when considering magic in general, or any system of thought in general, the magician could not be critical or even comprehend the criticism. Evans-Pritchard went even further: he was sceptical as to whether it could be done in a truly consistent manner: one cannot be critical of one's own system, he thought. On this level (rationalitY2) of discussion we have explained (earlier) why we prefer to wed Evans Pritchard's view of the magician's capacity for piece-meal rationality to Sir James Frazer's view that magic in general is pseudo-rational because it lacks standards of rational thinking.

Tests the views and metaphor of 19th-century utilitarian philosopher Henry Sidgwick against a variety of contemporary views on ethics, determining that they are defensible and thus providing a defense of objectivism in ethics and of hedonistic utilitarianism.

If God exists, why doesn't he eliminate suffering and evil? Does evolution disprove Christianity? Can religion be explained by cognitive science? People have grappled for ages with these kinds of questions. And many in today's academic world find Christian belief untenable. But renowned philosopher Stephen Davis argues that belief in God is indeed a rational and intellectually sound endeavor. Drawing on a lifetime of rigorous reflection and critical thinking, he explores perennial and contemporary challenges to Christian faith. Davis appraises objections fairly and openly, offering thoughtful approaches to common intellectual problems. Real questions warrant reasonable responses. Examine for yourself the rationality of the Christian faith.

Reason and rationality represent crucial elements of the self-image of human beings and have unquestionably been among the most debated issues in Western philosophy, dating from ancient Greece, through the Middle Ages, and to the present day. Many words and thoughts have already been spent trying to define the nature and standards of reason and rationality, what they could or ought to be, and under what conditions something can be said to be rational. This volume focuses instead on the relationships of reason and rationality to some relevant specific topics, i.e., science, knowledge, gender, politics, ethics, religion, aesthetics, language, logic, and metaphysics, trying to uncover and clarify both the connections and differences in their various characterisations and uses.