This smart, “riveting” (Los Angeles Times) history of the Internet free culture movement and its larger effects on society—and the life and shocking suicide of Aaron Swartz, a founding developer of Reddit and Creative Commons—written by Slate correspondent Justin Peters “captures Swartz flawlessly” (The New York Times Book Review). Aaron Swartz was a zealous young advocate for the free exchange of information and creative content online. He committed suicide in 2013 after being indicted by the government for illegally downloading millions of academic articles from a nonprofit online database. From the age of fifteen, when Swartz, a computer prodigy, worked with Lawrence Lessig to launch Creative Commons, to his years as a fighter for copyright reform and open information, to his work leading the protests against the Stop Online Piracy Act (SOPA), to his posthumous status as a cultural icon, Swartz’s life was inextricably connected to the free culture movement. Now Justin Peters examines Swartz’s life in the context of 200 years of struggle over the control of information. In vivid, accessible prose, The Idealist situates Swartz in the context of other “data moralists” past and present, from lexicographer Noah Webster to ebook pioneer Michael Hart to NSA whistleblower Edward Snowden. In the process, the book explores the history of copyright statutes and the public domain; examines archivists’ ongoing quest to build the “library of the future”; and charts the rise of open access, the copyleft movement, and other ideologies that have come to challenge protectionist intellectual property policies. Peters also breaks down the government’s case against Swartz and explains how we reached the point where federally funded academic research came to be considered private property, and downloading that material in bulk came to be considered a federal crime. The Idealist is “an excellent survey of the intellectual property battlefield, and a sobering memorial to its most tragic victim” (The Boston Globe) and an essential look at the impact of the free culture movement on our daily lives and on generations to come.

W. J. Mander examines the nature of idealist ethics: the form and content of ethical belief most typically adopted by philosophical idealists. He identifies a tradition of idealist ethics, before going on to argue that such an approach offers an attractive way of looking at moral questions and has much to contribute to contemporary discussion.

"The rediscovery of idealism is an unmistakable feature of contemporary philosophy. Heavily criticized by the dominant philosophies of the twentieth century, it is being reconsiderd in the twenty-first as a rich and untapped resource for contemporary philosophical arguments and concepts. This volume provides a comprehensive portrait of the major arguments and philosophers in the idealist tradition. Idealism is philosophy on a grand scale, combining microscopic and macroscopic problems into systematic accounts of everything from the nature of the universe to the particulars of human feeling. In consequence, it offers perspectives on everything from the natural to the social sciences, from ecology to cultural criticism. Since idealism is sometimes considered anti-science, however, this books places particular emphasis on its naturalism. Written for a broad readership, the book provides the fullest possible introduction to this most philosophical of philosophical movements"--Publisher's description, p. [4] of cover.

The methodology of the study of the history of political thought is an area of study which has occupied my interests for nearly a decade. I was introduced to the subject in University College, Swansea. My teachers there provided me with an excellent grounding in political studies. I am particularly indebted to Bruce Haddock, Peter Nicholson and W. H. Greenleaf. Professor Greenleaf was kind enough to supply me with a copy of his bibliography and copies of two of his unpublished papers. I continued to pursue my interest in methodology at the London School of Economics and Political Science. I am indebted to Ken Minogue and Robert Orr who taught me there. My greatest debt is to Dr. Joseph Femia ofthe University of Liverpool who devoted a great deal of time to considering the arguments presented here. His criticisms and suggestions for improvement proved to be invaluable. I would also like to thank Alan Ryan for his general comments and encouraging advice. It would be remiss of me if I neglected to express my gratitude to Dewi Beynon who was my first teacher of politics. The research for this project was carried out in the following places; The British Library of Political Science, London; The Sidney Jones Library, University of Liverpool; The National Library of Scotland, Edinburgh; The Main Library, University of Edinburgh; The Arts and Social Science Library, University College, Cardiff; and the Bodleian Library, Oxford.

Finalist for the 2015 John N. Findlay Award in Metaphysics presented by the Metaphysical Society of America Is metaphysics possible? This book argues that the greatest threat to its viability derives from a self-destructive formalism. If what is essential to the nature of physical entities are the properties they have in common (as formalism holds), the inevitable result will be a reductionist collapse—leaving only "being" or physical "matter" or some other underlying ground. In Essential Difference, James Blachowicz first constructs a one-to-one historical parallel between the modern crisis surrounding formalism (Hume/Kant/Hegel) and the ancient version (Parmenides/Plato/Aristotle), focusing on the principles of differentiation and individuation that underlie Aristotle's and Hegel's antireductionist programs. He then proposes a contemporary metaphysical theory of emergence in the context of recent philosophy of science. This theory, founded on the principle of the nonderivability of actual states from possible states, holds that the differences among physical, biological, and mental phenomena are essential to any metaphysics. Essential Difference is the only focused treatment of this problem and is itself essential for any understanding of the nature of metaphysics.

Henry James criticized the impressionism movement, yet time and again used the word 'impressio' to represent his characters's consciousness, as well as the work of the literary artist. This book explores this anomaly, placing James's work within the wider cultural history of impressionism.