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“There are many reasons for writing a biography of Semyon Frank. Quite apart from his philosophy, he lived a remarkable life. Born in Moscow in 1877, he was exiled from Soviet Russia in 1922 and died in London in 1950. The son of a Jewish doctor, he became a revolutionary Social Democrat in his teens and finished his life as a Neoplatonist Christian. One of the Russian revisionist Marxists, he was then involved in the Kadet Party during the 1905 revolution before breaking with active political activity and turning to philosophy. He lived in Petrograd through the First World War until September 1917, after which he went to Saratov, where he experienced the chaos of the Russian Civil War. Living in Germany after his exile, he witnessed the rise of Hitler in Berlin, left for France in a hurry in 1937, and spent part of the war hiding from the Gestapo in the Grenoble mountains. It was a life that encompassed a lot of history.

”Yet along with this, Frank was arguably Russia’s greatest twentieth-century philosopher. Indeed, V.V. Zen‘kovskii, the historian of Russian philosophy, considered Frank ’in strength of philosophic vision … the most outstanding among Russian philosophers generally — not merely among those who share his ideas.‘ For its lucidity, conciseness, systematic character, and unity, Zen’kovskii considered Frank’s system ‘ the highest achievement … of Russian philosophy.’ Doubtless, Zen‘kovskii’s assessment is disputable, but his remarks emphasize Frank’s stature in the Russian tradition. In the style of German idealism, Frank constructed a comprehensive philosophical system, which he believed offered a coherent alternative to materialism. He was deeply worried by the implications of epistemological relativism and constructed a system of metaphysics designed to link epistemology and ontology, to bridge the gulf between thought and being. In addition, he attempted to express the idea of a personal God in philosophical language. His system also embraced social philosophy, anthropology, and ethics.“

— from the Introduction by the author

Though the public may retain a hoary image of the lone scientific or philosophical genius generating insights in isolation, scholars discarded it long ago. In reality, the families of scientists and philosophers in the Enlightenment played a substantial role, not only making space for inquiry within the home but also assisting in observing, translating, calculating, and illustrating.

Sentimental Savants is the first book to explore the place of the family among the savants of the French Enlightenment, a group that openly embraced their families and domestic lives, even going so far as to test out their ideas—from education to inoculation—on their own children. Meghan K. Roberts delves into the lives and work of such major figures as Denis Diderot, Émilie Du Châtelet, the Marquis de Condorcet, Antoine Lavoisier, and Jérôme Lalande to paint a striking portrait of how sentiment and reason interacted in the eighteenth century to produce not only new kinds of knowledge but new kinds of families as well.
 

The ancient world of fifth century Greece, an astonishing period of cultural development that helps situate the originality of Socrates, and to the city-state of Athens in particular. The social, political and cultural currents flowing through Athens are inseparable from an understanding of the events and attitudes that Socrates examined and intellectually dissected.