Kant adopts and transforms the views on pleasure found both in the empirical psychology of the Wolffian tradition as well as those of critics of this tradition like Crusius. The latter proposed that pleasure in an object results from the satisfaction of a desire or interest while the former conceived of pleasure as the perception of an object’s perfection. Mendelssohn’s analysis of pleasure combined aspects of both views and led to a characterization of the feeling as a preference we have to maintain the representation of an object in our mind when it satisfies our interest in perfection. We find this explication in the third Critique under the title of a “transcendental definition” of pleasure, that is, a definition of an empirical concept that employs only pure concepts of the understanding. The definition, together with the assumption that faculties have interests, leads to the principle that pleasure consists in the satisfaction of such interests.

150 words: The books of Nahum, Habakkuk, and Zephaniah contain oracles that address problems in and around ancient Judah in ways that are as incisive and critical as they are optimistic and constructive. Daniel C. Timmer’s The Theology of Nahum, Habakkuk, and Zephaniah situates these books in their social and political contexts and examines the unique theology of each as it engages with imposing problems in Judah and beyond. In dialogue with recent scholarship, this study focuses on these books’ analysis and evaluation of the world as it is, focusing on both human beings and their actions and God’s commitment to purify, restore, and perfect the world. Timmer also surveys these books’ later theological use and cultural reception. Timmer also brings their theology into dialogue with concerns as varied as ecology, nationalism, and widespread injustice, highlighting the enduring significance of divine justice and grace for solid hope and effective service in our world.

50 words: This volume examines the powerful and poignant theology of the books of Nahum, Habakkuk, and Zephaniah. Daniel C. Timmer situates these books’ theology in their ancient Near Eastern contexts and traces its multifaceted contribution to Jewish and Christian theology and to broader cultural spheres, without neglecting its contemporary significance.

20 words: This volume draws out the theology of Nahum, Habakkuk, and Zephaniah, attending to their ancient contexts, past use and reception, and contemporary significance.

150 words: The books of Nahum, Habakkuk, and Zephaniah contain oracles that address problems in and around ancient Judah in ways that are as incisive and critical as they are optimistic and constructive. Daniel C. Timmer’s The Theology of Nahum, Habakkuk, and Zephaniah situates these books in their social and political contexts and examines the unique theology of each as it engages with imposing problems in Judah and beyond. In dialogue with recent scholarship, this study focuses on these books’ analysis and evaluation of the world as it is, focusing on both human beings and their actions and God’s commitment to purify, restore, and perfect the world. Timmer also surveys these books’ later theological use and cultural reception. Timmer also brings their theology into dialogue with concerns as varied as ecology, nationalism, and widespread injustice, highlighting the enduring significance of divine justice and grace for solid hope and effective service in our world.

50 words: This volume examines the powerful and poignant theology of the books of Nahum, Habakkuk, and Zephaniah. Daniel C. Timmer situates these books’ theology in their ancient Near Eastern contexts and traces its multifaceted contribution to Jewish and Christian theology and to broader cultural spheres, without neglecting its contemporary significance.

20 words: This volume draws out the theology of Nahum, Habakkuk, and Zephaniah, attending to their ancient contexts, past use and reception, and contemporary significance.

In this chapter, we will be looking at what a ‘security’ or a ‘security interest’ is, as it affects both real and personal property.

This chapter is designed for those studying property law and is a general overview of the law relating to the creation of property interests in both real and personal property by way of the use of a security.

This chapter is broken down into both general and specific topics. There is an overview to understand what securities are, and then the chapter considers in more detail those securities that affect real property (e.g. a mortgage given by a bank to a purchaser to allow the purchaser to buy real estate); and securities over personal property, (e.g. a loan by a lender to a farmer to buy a pivot irrigator that will provide water to the farmer’s crops).

Securities in relation to real land is dealt with by a myriad of Torrens legislation and property law statutes which are, for the most part, similar in each jurisdiction. Securities in relation to certain personal property is generally dealt with by federal law pursuant to the Personal Property Securities Act 2009 (Cth).

The debate in 1792-94 between Wilhelm von Humboldt and Karl von Dalberg focuses on the legitimacy and limits of the state’s promotion of welfare for its subjects. It represents a clash between the Kantian school and advocates of the Leibniz-Wolff philosophy. Dalberg advocates a strongly interventionist state, while Humboldt circumscribes narrowly the scope of rightful political action. Humboldt’s post-Kantian perfectionism aims to maximise freedom and its conditions, rather than to promote happiness, as older perfectionisms had done. Dalberg, in contrast, appeals to Wolff’s defence of enlightened absolutism, viewing the state as the agency for eliminating obstacles to individual and social thriving, or the good life. While illustrating the reception of Kant’s critiques of previous ethical systems, and the persistence of Wolffian themes, the debate is also indicative of the diversity of political positions advocated by Kantians in the aftermath of The Groundwork of the Metaphysics of Morals (1785). In conceiving the individual as a spontaneous monad with a unique developmental trajectory, Humboldt shares with Dalberg a revised version of Leibniz. The blending of Leibnizian and Kantian concepts constitutes the central theoretical interest of the political thought of this period.

Rabbinic theology, in the various Midrashim, reveals an intense attentiveness to God as a divine relational subject in the figures of king, a father, a husband, sometime a mother, and a judge. If God is, indeed, a relational subject capable of intentionality and responsiveness seeking a partner, the perfections attributed to him by the philosophers are actually flaws and imperfections from the perspective of Rabbinic theology.

This chapter examines the system for creation and enforcement of security interests over personal property. It considers the operation of the Personal Property Securities Act 2009 (Cth) (PPSA), examining: (1) the Act’s purpose and overall design; (2) the definition of security interests; (3) the kinds of security interests it governs; (4) what constitutes the taking of good security – including explanation of the concepts of attachment and perfection of interests; (5) the extinguishment rules; (6) the fate of certain proprietary interests, such as fixed and floating charges under the Act; and (7) the principles and rules of priority of interests as they operate under the Act. The chapter also examines how the Act approaches the recognition of a security interest as a matter of substance rather than form. Emerging PPSA law cases are referred to where appropriate.

In Neoplatonism, kosmos is the first ideal entity that human beings can emulate in their search for god-likeness. Kosmos displays perfection, harmony and completeness, all regulative of ideal selfhood. The chapter discusses cosmic activity as a human telos. It aims to contextualise human action within this ideal and to show the limits as such an ideal. First, human bodies are not totalities like the body of the universe or kosmos, nor perfect like the bodies of stars. Second, since human encounters are between parts, not totalities, human action is essentially different from the perfect and self-sufficient activities of cosmic entities. It involves either affecting or being affected in an encounter with something external to oneself. At 3.3.5.40-6, Plotinus offers a brief but telling glimpse at the challenges of human moral life. By using the example of the Trojan War, he outlines different kinds of encounters between virtuous and vicious people. Through situating the Homeric example in the Platonic framework of affecting and being affected, the text yields an opening for a theory of practical action and morality. Action emerges as ontologically relational, cosmologically situational and morally interpersonal. This human predicament is the inescapable framework of ethics for embodied human beings.