The present study had its origins long ago in a doctorate thesis presented at the University of Cambridge. The work has been considerably enlarged in scope, if not in bulk, but has always been conceived as a whole. Nicole's thought is, in any case, remarkably coherent. I make use of articles of mine published in French Studies for April 1960 and July 1967, and my thanks are due to the General Editor of that journal for permission to do so. lowe a great debt of gratitude to Dr M. G. Wallas, who guided my researches in the early years. The penetration and lucidity of her criticism were equalled only by her kindness and patience. To Mr N. J. Abercrom bie, who had himself worked on Nicole for a number of years, I am deeply grateful for the gift of books, notes and analyses. Probably every section of this study owes something to his work, hints of the importance of the influence on Nicole of St Fran~ois de Sales proving particularly fruitful. One of the most pleasant moments in the course of my researches was spent at the Rijksarchief in Utrecht, to the staff of which, and to Dr AJ. van de Yen, Keeper of the Archives of the Oud-Bisschoppelijke Clerezij, I am much indebted for their kind help. May 1971 E. D. J.

Augustine famously claimed that the virtues of pagan Rome were nothing more than splendid vices. This critique reinvented itself as a suspicion of acquired virtue as such, and true Christian virtue has, ever since, been set against a false, hypocritical virtue alleged merely to conceal pride. Putting On Virtue reveals how a distrust of learned and habituated virtue shaped both early modern Christian moral reflection and secular forms of ethical thought. Jennifer Herdt develops her claims through an argument of broad historical sweep, which brings together the Aristotelian tradition as taken up by Thomas Aquinas with the early modern thinkers who shaped modern liberalism. In chapters on Luther, Bunyan, the Jansenists, Mandeville, Hume, Rousseau, and Kant, she argues that efforts to make a radical distinction between true Christian virtue and its tainted imitations actually created an autonomous natural ethics separate from Christianity. This secular value system valorized pride and authenticity, while rendering graced human agency less meaningful. Ultimately, Putting On Virtue traces a path from suspicion of virtue to its secular inversion, from confession of dependence to assertion of independence.

A careful analysis of the rhetorical thought of René Descartes and of a distinguished group of post-Cartesians. Covering a unique range of authors, including Bernard Lamy and Nicolas Malebranche, Carr attacks the idea, which has become commonplace in contemporary criticism, that the Cartesian system is incompatible with rhetoric. Carr analyzes the writings of Balzac, the Port-Royalists Arnauld and Nicole, Malebranche, and Lamy, exploring the evolution of Descartes’ thought into their different theories of rhetoric. He constructs his arguments, probing each author’s writings on rhetoric, persuasion, and attention, to demonstrate the basis for rhetorical thought present in Descartes’ theory of persuasion when it is combined with his psychophysiology of attention.

A pioneering study in the history of social rights, filling a significant gap in human rights scholarship and practice.

Self-knowledge is often taken to constitute both the beginning and the end of humans' search for wisdom. Not surprisingly, the Delphic injunction 'Know thyself' has fascinated philosophers of different times, backgrounds, and tempers. This book explores how the search for wisdom is reflected in conceptions of self-knowledge throughout the history of philosophy and human culture.

Passion and Action explores the place of the emotions in seventeenth-century understandings of the body and mind, and the role they were held to play in reasoning and action. Interest in the passions pervaded all areas of philosophical enquiry, and was central to the theories of many major figures, including Hobbes, Descartes, Malebranche, Spinoza, Pascal, and Locke. Yet little attention has been paid to this topic in studies of early modern thought. Susan James surveys the inheritance of ancient and medieval doctrines about the passions, then shows how these were incorporated into new philosophical theories in the course of the seventeenth century. She examines the relation of the emotions to will, knowledge, understanding, desire, and power, offering fresh analyses and interpretations of a broad range of texts by little-known writers as well as canonical figures, and establishing that a full understanding of these authors must take account of their discussions of our affective life. Passion and Action also addresses current debates, particularly those within feminist philosophy, about the embodied character of thinking and the relation between emotion and knowledge. This ground-breaking study throws new light upon the shaping of our ideas about the mind, and provides a historical context for burgeoning contemporary investigations of the emotions.

The notions of virtue and vice are essential components of the Western ethical tradition. But in early modern France they were called into question, as writers, most famously La Rochefoucauld, argued that what appears as virtue is in fact disguised vice: people carry out praiseworthy deeds because they stand to gain in some way; they deserve no credit for their behaviour because they have no control over it; they are governed by feelings and motives of which they may not be aware. Disguised Vices analyses the underlying logic of these arguments, and investigates what is at stake in them. It traces the arguments back to their sources in earlier writers, showing how ancient philosophers, particularly Aristotle and Seneca, formulated the distinction between behaviour that counts as virtuous and behaviour that only seems so. It explains how St Augustine reinterpreted the distinction in the light of the difference between pagans and Christians, and how medieval and early modern theologians strove to reconcile Augustine's position with that of Aristotle. It examines the restatement of Augustine's position by his hard-line early modern followers (especially the Jansenists), and the controversy to which this gave rise. Finally, it examines La Rochefoucauld's critique of virtue and assesses the extent of its links with the Augustinian current of thought.