One of the key figures of the French Enlightenment, Denis Diderot was a passionate critic of conventional morality, society and religion. Among his greatest and most well-known works, these two dialogues are dazzling examples of his radical scientific and philosophical beliefs. In Rameau's Nephew, the eccentric and foolish nephew of the great composer Jean-Philippe Rameau meets Diderot by chance, and the two embark on a hilarious consideration of society, music, literature, politics, morality and philosophy. Its companion-piece, D'Alembert's Dream, outlines a material, atheistic view of the universe, expressed through the fevered dreams of Diderot's friend D'Alembert. Unpublished during his lifetime, both of these powerfully controversial works show Diderot to be one of the most advanced thinkers of his age, and serve as fascinating testament to the philosopher's wayward genius.

In Diderot's brilliant and witty dialogue two acquaintances discuss art, music, education and society. A key work of the French Enlightenment, in this sparkling new translation it is paired with Diderot's First Satire, providing context for Rameau's Nephew, the 'second satire'. - ;'unless you know everything, you really know nothing' Diderot's brilliant and witty dialogue begins with a chance encounter in a Paris caf--eacute--; between two acquaintances. Their talk ranges broadly across art, music, education, and the contemporary scene, as the nephew of composer Rameau, amoral and bohemian, alternately shocks and amuses the moral, bourgeois figure of his interlocutor. Exuberant and highly entertaining, the dialogue exposes the corruption of society in Diderot's characteristic philosophical exploration. The debates of the French Enlightenment speak to us vividly in this sparkling new translation, which also includes the First Satire , a related work that provides the context for Rameau's Nephew, Diderot's 'second satire'. -

In a famous Parisian chess café, a down-and-out, HIM, accosts a former acquaintance, ME, who has made good, more or less. They talk about chess, about genius, about good and evil, about music, they gossip about the society in which they move, one of extreme inequality, of corruption, of envy, and about the circle of hangers-on in which the down-and-out abides. The down-and-out from time to time is possessed with movements almost like spasms, in which he imitates, he gestures, he rants. And towards half past five, when the warning bell of the Opera sounds, they part, going their separate ways. Probably completed in 1772-73, Denis Diderot’s Rameau’s Nephew fascinated Goethe, Hegel, Engels and Freud in turn, achieving a literary-philosophical status that no other work by Diderot shares. This interactive, multi-media and bilingual edition offers a brand new translation of Diderot’s famous dialogue, and it also gives the reader much more. Portraits and biographies of the numerous individuals mentioned in the text, from minor actresses to senior government officials, enable the reader to see the people Diderot describes, and provide a window onto the complex social and political context that forms the backdrop to the dialogue. Links to musical pieces specially selected by Pascal Duc and performed by students of the Conservatoire national supérieur de musique et de danse de Paris, illuminate the wider musical context of the work, enlarging it far beyond its now widely understood relation to opéra comique. This new edition includes: * Introduction * Original text * English translation * Embedded audio-files * Explanatory notes * Interactive material

Jacques the Fatalist is a provocative exploration of the problems of human existence, destiny, and free will. In the introduction to this brilliant translation, David Coward explains the philosophical basis of Diderot's fascination with fate and examines the experimental and influential literary techniques that make Jacques the Fatalist a classic of the Enlightenment.

How do our senses help us to understand the world? This question, which preoccupied Enlightenment thinkers, also emerged as a key theme in depictions of animals in eighteenth-century art. This book examines the ways in which painters such as Chardin, as well as sculptors, porcelain modelers, and other decorative designers portrayed animals as sensing subjects who physically confirmed the value of material experience. The sensual style known today as the Rococo encouraged the proliferation of animals as exemplars of empirical inquiry, ranging from the popular subject of the monkey artist to the alchemical wonders of the life-sized porcelain animals created for the Saxon court. Examining writings on sensory knowledge by La Mettrie, Condillac, Diderot and other philosophers side by side with depictions of the animal in art, Cohen argues that artists promoted the animal as a sensory subject while also validating the material basis of their own professional practice.

In this extensive inquiry into the sources of modern selfhood, Charles Taylor demonstrates just how rich and precious those resources are. The modern turn to subjectivity, with its attendant rejection of an objective order of reason, has led—it seems to many—to mere subjectivism at the mildest and to sheer nihilism at the worst. Many critics believe that the modern order has no moral backbone and has proved corrosive to all that might foster human good. Taylor rejects this view. He argues that, properly understood, our modern notion of the self provides a framework that more than compensates for the abandonment of substantive notions of rationality. The major insight of Sources of the Self is that modern subjectivity, in all its epistemological, aesthetic, and political ramifications, has its roots in ideas of human good. After first arguing that contemporary philosophers have ignored how self and good connect, the author defines the modern identity by describing its genesis. His effort to uncover and map our moral sources leads to novel interpretations of most of the figures and movements in the modern tradition. Taylor shows that the modern turn inward is not disastrous but is in fact the result of our long efforts to define and reach the good. At the heart of this definition he finds what he calls the affirmation of ordinary life, a value which has decisively if not completely replaced an older conception of reason as connected to a hierarchy based on birth and wealth. In telling the story of a revolution whose proponents have been Augustine, Montaigne, Luther, and a host of others, Taylor’s goal is in part to make sure we do not lose sight of their goal and endanger all that has been achieved. Sources of the Self provides a decisive defense of the modern order and a sharp rebuff to its critics.

This volume deals with philosophical, scientific, and ideological images of women during the French Enlightenment, examining their emergence in the reflections of the philosophes, in Catholic morality, in biological and medical knowledge, in novels, in periodicals, and in the law. Alongside the appeals for social and intellectual emancipation advanced by the femmes savantes, typical of the eighteenth-century salons, a new conception pertaining to women’s social role related to the affirmation of the bourgeoisie and of its model of the family took place. Codified in a more complex and organized way within the Rousseauian philosophy, this new conception spread in various cultural debates, gaining a real hegemony: women were meant to be excluded from any "public" space, devoid of cultural aspirations, and only devoted to satisfying the needs of the family. The book adopts a multidisciplinary, interdisciplinary, and synthetic approach and at the same time highlights the "roots" of some fundamental ways of considering women that are still active in present-day society. It also addresses researchers in the history of philosophy, sociology, literature, and gender studies, and readers with an interest in women’s issues.