A SCHOLARLY BOOK REPOSITORY
Ghassan Zaqtan is not only one of the most significant Palestinian poets at work today, but one of the most important poets writing in Arabic. Since the publication of his first collection in 1980, Zaqtan’s presence as a poet has evolved with the same branching and cumulative complexity as his poems—an invisible system of roots insistently pushing through the impacted soil of political and national narratives.
Strangers in Light Coats is the third collection of Zaqtan’s poetry to appear in English. It brings together poems written between 2014 and 2020 drawn from six volumes of poetry. Catching and holding the smallest particles of observation and experience in their gravity, the poems sprout and grow as though compelled, a trance of process in which fable, myth, and elegy take form only to fall apart and reconfigure, each line picked apart by the next and brought into the new body.
Sleepy Book by Charlotte Zolotow invites young readers to explore bedtime in fields, forests, and other places animals make their homes. In the book, children will find many familiar favorites, like a flock of birds huddled for warmth, but they’re also sure to make new friends, from a snowy crane standing on one long leg to a tiny black spider fast asleep in its web. Each facing page contains a beautiful illustration by Vladimir Bobri.
Originally published in 1958, Sleepy Book is one of the most recent additions to the Bodleian Library’s children’s book imprint, and it’s the perfect story to read before saying goodnight.
Contributors include Joel Mokyr, Francesco Parisi, Peter Boettke, Paul J. Zak, Stephen Knack, James Buchanan, Robert Cooter, Bernie Black, Anna Tarrasova, and Susan Rose-Ackerman.
In Sacred Relics, Teresa Barnett explores the history of private collections of items like these, illuminating how Americans view the past. She traces the relic-collecting tradition back to eighteenth-century England, then on to articles belonging to the founding fathers and through the mass collecting of artifacts that followed the Civil War. Ultimately, Barnett shows how we can trace our own historical collecting from the nineteenth century’s assemblages of the material possessions of great men and women.
A powerful and original argument that the practice of scholarship is grounded in the concept of radical freedom, beginning with the freedoms of inquiry, thought, and expression.
Why are scholars and scholarship invariably distrusted and attacked by authoritarian regimes? Geoffrey Galt Harpham argues that at its core, scholarship is informed by an emancipatory agenda based on a permanent openness to the new, an unlimited responsiveness to evidence, and a commitment to conversion. At the same time, however, scholarship involves its own forms of authority. As a worldly practice, it is a struggle for dominance without end as scholars try to disprove the claims of others, establish new versions of the truth, and seek disciples.
Scholarship and Freedom threads its general arguments through examinations of the careers of three scholars: W. E. B. Du Bois, who serves as an example of scholarly character formation; South African Bernard Lategan, whose New Testament studies became entangled on both sides of his country’s battles over apartheid; and Linda Nochlin, whose essay “Why Have There Been No Great Women Artists?” virtually created the field of feminist art history.
Nearly a decade ago, Johanna Drucker cofounded the University of Virginia’s SpecLab, a digital humanities laboratory dedicated to risky projects with serious aims. In SpecLab she explores the implications of these radical efforts to use critical practices and aesthetic principles against the authority of technology based on analytic models of knowledge.
Inspired by the imaginative frontiers of graphic arts and experimental literature and the technical possibilities of computation and information management, the projects Drucker engages range from Subjective Meteorology to Artists’ Books Online to the as yet unrealized ’Patacritical Demon, an interactive tool for exposing the structures that underlie our interpretations of text. Illuminating the kind of future such experiments could enable, SpecLab functions as more than a set of case studies at the intersection of computers and humanistic inquiry. It also exemplifies Drucker’s contention that humanists must play a role in designing models of knowledge for the digital age—models that will determine how our culture will function in years to come.
Seeing the Past with Computers is a collection of twelve thought-pieces on the current and potential uses of augmented reality and computer vision in historical research, teaching, and presentation. The experts gathered here reflect upon their experiences working with new technologies, share their ideas for best practices, and assess the implications of—and imagine future possibilities for—new methods of historical study. Among the experimental topics they explore are the use of augmented reality that empowers students to challenge the presentation of historical material in their textbooks; the application of seeing computers to unlock unusual cultural knowledge, such as the secrets of vaudevillian stage magic; hacking facial recognition technology to reveal victims of racism in a century-old Australian archive; and rebuilding the soundscape of an Iron Age village with aural augmented reality.
This volume is a valuable resource for scholars and students of history and the digital humanities more broadly. It will inspire them to apply innovative methods to open new paths for conducting and sharing their own research.
The ubiquity of social media has transformed the scope and scale of scholarly communication in the arts and humanities. The consequences of this new participatory and collaborative environment for humanities research has allowed for fresh approaches to communicating research. Social Knowledge Creation takes up the norms and customs of online life to reorient, redistribute, and oftentimes flatten traditional academic hierarchies. This book discusses the implications of how humanists communicate with the world and looks to how social media shapes research methods. This volume addresses peer-review, open access publishing, tenure and promotion, mentorship, teaching, collaboration, and interdisciplinarity as a comprehensive introduction to these rapidly changing trends in scholarly communication, digital pedagogy, and educational technology. Collaborative structures are rapidly augmenting disciplinary focus of humanities curriculum and the public impact of humanities research teams with new organizational and disciplinary thinking. Social Knowledge Creation represents a particularly dynamic and growing field in which the humanities seeks to find new ways to communicate the legacy and traditions of humanities based inquiry in a 21st century context.
New Technologies in Medieval and Renaissance Studies Volume 7.
Edited by Alyssa Arbuckle, Aaron Mauro, and Daniel Powell
Half a century into the digital era, the profound impact of information technology on intellectual and cultural life is universally acknowledged but still poorly understood. The sheer complexity of the technology coupled with the rapid pace of change makes it increasingly difficult to establish common ground and to promote thoughtful discussion.
Responding to this challenge, Switching Codes brings together leading American and European scholars, scientists, and artists—including Charles Bernstein, Ian Foster, Bruno Latour, Alan Liu, and Richard Powers—to consider how the precipitous growth of digital information and its associated technologies are transforming the ways we think and act. Employing a wide range of forms, including essay, dialogue, short fiction, and game design, this book aims to model and foster discussion between IT specialists, who typically have scant training in the humanities or traditional arts, and scholars and artists, who often understand little about the technologies that are so radically transforming their fields. Switching Codes will be an indispensable volume for anyone seeking to understand the impact of digital technology on contemporary culture, including scientists, educators, policymakers, and artists, alike.
What it is like to be an animal? Ron Broglio wants to know from the inside, from underneath the fur and feathers. In examining this question, he bypasses the perspectives of biology or natural history to explore how one can construct an animal phenomenology, to think and feel as an animal other—or any other.
Until now phenomenology has grappled with how humans are embedded in their world. According to philosophical tradition, animals do not practice the self-reflexive thought that provides humans with depth of being. Without human interiority, philosophers have believed, animals live on the surface of things. But, Broglio argues, the surface can be a site of productive engagement with the world of animals, and as such he turns to humans who work with surfaces: contemporary artists.
Taking on the negative claim of animals living only on the surface and turning the premise into a positive set of possibilities for human–animal engagement, Broglio considers artists—including Damien Hirst, Carolee Schneemann, Olly and Suzi, and Marcus Coates—who take seriously the world of the animal on its own terms. In doing so, these artists develop languages of interspecies expression that both challenge philosophy and fashion new concepts for animal studies.
She examines bodily metaphor in political discourse and in fictional depictions of politics, including Sophocles' Antigone, Plato's Timaeus, Livy, John of Salisbury, Shakespeare's Hamlet, and Hobbes' Leviathan. An appendix explores two texts by women that disrupt these notions: Maria Zambrano's Tomb of Antigone and Ingeborg Bachmann's Undine Goes.
Cavarero exposes the problematic nature of the mind/body dualism that has been essential in Western thought. Her insight that the expelled, depoliticized body is a female one becomes an instrument for decoding many paradoxical tropes of the political body. For instance, Cavarero revisits Antigone as the tragedy in which a body that is displaced, bleeding, and matrilinear allows the construction of a political order where misogynous rationality rules. Throughout the book, Cavarero argues that women have been cast by male thinkers into the realm of the corporeal as nonpolitical, and also suggests that this nonpolitical position is also a source of knowledge and power, that politics is a masculine pursuit that should not be admired or envied.
Adriana Cavarero is Professor of Philosophy, University of Verona, and frequently is Visiting Professor. New York University. Her books Relating Narratives: Storytelling and Selfhood and In Spite of Plato: A Feminist Rewriting of Ancient Philosophy were published by Routledge.
Harry Stottlemeier's Discovery, created by Matthew Lipman in 1969, is now a widely used and highly successful tool for teaching philosophy to children. As the original novel of the Philosophy for Children program, its goal is to present major ideas in the history of philosophy, nurturing children's ability to think for themselves. At present, it is taught in 5,000 schools in the United States and has been translated into eighteen languages worldwide. This collection of essays reflects upon the development, refinement, and maturation of Philosophy for Children and on its relationship to the tradition of philosophy itself.
The contributors are philosophers themselves who have taught from Lipman's novels or conducted workshops instructing elementary school teachers on how most effectively to utilize the program in their classrooms. Teaching Harry raises philosophical issues concerning such concepts as authority, morality, religion, justice, truth, knowledge, beauty, and goodness. Gracing each article with personal experience, the authors recount their own struggles against the claims of philosophers and psychologists who have previously underestimated children's moral capability because of their lack of political and social experience.
As the technological phenomenon known as the worldwide web permeates civilization, it creates some cultures and destroys others. In this pioneering book, philosopher Thomas Langan explores "virtual reality"Can inherently contradictory phrase"and the effects of technology on our very being. In our present-day high- technology environment, making simple, everyday decisions is difficult because the virtual world we've created doesn't necessarily operate according to the old "common sense." To retain our intellectual fitness, we must, Langan argues, consider these essential questions: If virtual reality is, in fact, reality, what is this life that we are caught up in? What is being within the context of virtual reality? How can we establish a system for distinguishing truth from fiction?
Although technology minimizes distances between people and makes the information they seek more accessible, it simultaneously blurs the line dividing fact from falsehood and real from virtual. An individual's intellectual survival is threatened as technological advancement challenges our collective understanding of what reality is. Because much of the information that is presented as fact simply works to fulfill a specific agenda, we cannot accept as truth everything that appears on the internet or in the media. To survive, we must learn to manage our lives and resources despite the flood of information we are bombarded with daily.
Addressing the general educated reader, Surviving the Age of Virtual Reality expertly interweaves the worlds of technology and philosophy, pushing the analysis of this technological and human phenomenon to new depths.
A pioneering call for a new understanding of scale across the humanities
How is it possible that you are—simultaneously—cells, atoms, a body, quarks, a component in an ecological network, a moment in the thermodynamic dispersal of the sun, and an element in the gravitational whirl of galaxies? In this way, we routinely transform reality into things already outside of direct human experience, things we hardly comprehend even as we speak of DNA, climate effects, toxic molecules, and viruses. How do we find ourselves with these disorienting layers of scale? Enter Scale Theory, which provides a foundational theory of scale that explains how scale works, the parameters of scalar thinking, and how scale refigures reality—that teaches us how to think in terms of scale, no matter where our interests may lie.
Joshua DiCaglio takes us on a fascinating journey through six thought experiments that provide clarifying yet provocative definitions for scale and new ways of thinking about classic concepts ranging from unity to identity. Because our worldviews and philosophies are largely built on nonscalar experience, he then takes us slowly through the ways scale challenges and reconfigures objects, subjects, and relations.
Scale Theory is, in a sense, nondisciplinary—weaving together a dizzying array of sciences (from nanoscience to ecology) with discussions from the humanities (from philosophy to rhetoric). In the process, a curious pattern emerges: attempts to face the significance of scale inevitably enter terrain closer to mysticism than science. Rather than dismiss this connection, DiCaglio examines the reasons for it, redefining mysticism in terms of scale and integrating contemplative philosophies into the discussion. The result is a powerful account of the implications and challenges of scale, attuned to the way scale transforms both reality and ourselves.
This is the first of a four-volume history of philosophy . . . on ancient, medieval, modern, and contemporary philosophy. After the fourth volume is produced in paper, a one-volume clothbound edition, containing all four paperbound editions, will be published.
Kreeft focuses on the “big ideas” that have influenced present people and present times, and includes relevant biographical data, proportionate to its importance for each thinker. Moreover, the aim of the work is to stimulate philosophizing, controversy, and argument. It uses ordinary language and logic, not jargon and symbolic logic, and it is commonsensical (like Aristotle) and existential in the sense that it sees philosophy as something to be lived and experienced in life. Philosophy, after all, is not about philosophy but reality . . . about wisdom, life and death, good and evil, and God.
Kreeft seeks to be simple and direct and clear. But it is not dumbed down and patronizing. It will stretch the reader, but it is meant for beginners, not just scholars. It can be used for college classes or do-it-yourselfers. It emphasizes surprises; remember, “philosophy begins in wonder.” And it includes visual aids: charts, cartoons, line drawings, and drawings of each philosopher.
"What has Athens to do with Jerusalem?” Asked by the early Christian Tertullian, the question was vigorously debated in the nineteenth century. While classics dominated the intellectual life of Europe, Christianity still prevailed and conflicts raged between the religious and the secular. Taking on the question of how the glories of the classical world could be reconciled with the Bible, Socrates and the Jews explains how Judaism played a vital role in defining modern philhellenism.
Maria Michela Sassi reconstructs Greek attempts to answer such questions from Homer's day to late antiquity, ranging across physiognomy, ethnography, geography, medicine, and astrology. Sassi demonstrates that in the Greek science of man, empirical observations were inextricably bound up with a prejudiced view of the free Greek male as superior to all others. Thus, because women were assumed to have pale skin from staying indoors too much, Greek biology and medicine sought to explain this feature as an indication of the "cold" nature of women, as opposed to the "hot" constitution of men.
For this English translation, Sassi has rewritten the introduction and updated the text and references throughout, and Sir Geoffrey Lloyd has provided a new foreword.
The understanding of the soul in the West has been profoundly shaped by Christianity, and its influence can be seen in certain assumptions often made about the soul: that, for example, if it does exist, it is separable from the body, free, immortal, and potentially pure. The ancient Greeks, however, conceived of the soul quite differently. In this ambitious new work, Michael Davis analyzes works by Homer, Herodotus, Euripides, Plato, and Aristotle to reveal how the ancient Greeks portrayed and understood what he calls “the fully human soul.”
Beginning with Homer’s Iliad, Davis lays out the tension within the soul of Achilles between immortality and life. He then turns to Aristotle’s De Anima and Nicomachean Ethics to explore the consequences of the problem of Achilles across the whole range of the soul’s activity. Moving to Herodotus and Euripides, Davis considers the former’s portrayal of the two extremes of culture—one rooted in stability and tradition, the other in freedom and motion—and explores how they mark the limits of character. Davis then shows how Helen and Iphigeneia among the Taurians serve to provide dramatic examples of Herodotus’s extreme cultures and their consequences for the soul. The book returns to philosophy in the final part, plumbing several Platonic dialogues—the Republic, Cleitophon, Hipparchus, Phaedrus, Euthyphro, and Symposium—to understand the soul’s imperfection in relation to law, justice, tyranny, eros, the gods, and philosophy itself. Davis concludes with Plato’s presentation of the soul of Socrates as self-aware and nontragic, even if it is necessarily alienated and divided against itself.
The Soul of the Greeks thus begins with the imperfect soul as it is manifested in Achilles’ heroic, but tragic, longing and concludes with its nontragic and fuller philosophic expression in the soul of Socrates. But, far from being a historical survey, it is instead a brilliant meditation on what lies at the heart of being human.
When Athenians suffered the shame of having lost a war from their own greed and foolishness, around 404 BCE the public’s blame was directed at Socrates, a man whose unique appearance and behavior, as well as his disapproval of the democracy, made him a ready target. Socrates was subsequently put on trial and sentenced to death. However, as René Girard has pointed out, no individual can be held responsible for a communal crisis. Plato’s Apology depicts Socrates as both the bane and the cure of Greek society, while his Crito shows a sacrificial Socrates, what some might consider a pharmakos figure, the human drug through whom Plato can dispense his philosophical remedies. With tremendous insight and satisfying complexity, this book analyzes classical texts through the lens of Girard’s mimetic mechanism.
In Socrates among Strangers, Joseph P. Lawrence reclaims the enigmatic sage from those who have seen him either as a prophet of science, seeking the security of knowledge, or as a wily actor who shed light on the dangerous world of politics while maintaining a prudent distance from it. The Socrates Lawrence seeks is the imprudent one, the man who knew how to die.
The institutionalization of philosophy in the modern world has come at the cost of its most vital concern: the achievement of life wisdom. Those who have ceased to grow (those who think they know) close their ears to the wisdom of strangers—and Socrates, who stood face to face with death, is the archetypal stranger. His avowal of ignorance, Lawrence suggests, is more needed than ever in an age defined by technical mastery and expert knowledge.
Unlike the Socrates of Plato, Xenophon’s Socrates is more complicated and human, an individual working out the problem of what it means to live well and virtuously. While the Memorabilia defends Socrates by stressing his likeness to conventionally respectable gentlemen, Xenophon’s remaining Socratic texts offer a more nuanced characterization by highlighting how Socrates also diverges from conventions of gentlemanliness in his virtues, behaviors, and peculiar views of quotidian life and governmental rule. One question threads through the three writings: Which way of life best promotes human existence, politics, and economics—that of the Socratic political philosopher with his philosophic virtues or that of the gentleman with his familial, civic, and moral virtues? In uncovering the nuances of Xenophon’s approach to the issue in the Economist, Symposium, and Apology, Pangle’s book cements the significance of these writings for the field and their value for shaping a fuller conception of just who Socrates was and what he taught.
This accessible student commentary by Charles Platter presents an introduction to the Euthyphro, the full Greek text, and a commentary designed for undergraduates and selected graduate students. As part of the series Michigan Classical Commentaries, now edited by Josiah Osgood and Alexander Sens at Georgetown University, and K. Sara Myers at the University of Virginia, the volume is sized and priced for student use.
With Sophistry and Political Philosophy, Robert C. Bartlett provides the first close reading of Plato’s two-part presentation of Protagoras. In the “Protagoras,” Plato sets out the sophist’s moral and political teachings, while the “Theaetetus,” offers a distillation of his theoretical and epistemological arguments. Taken together, the two dialogues demonstrate that Protagoras is attracted to one aspect of conventional morality—the nobility of courage, which in turn is connected to piety. This insight leads Bartlett to a consideration of the similarities and differences in the relationship of political philosophy and sophistry to pious faith. Bartlett’s superb exegesis offers a significant tool for understanding the history of philosophy, but, in tracing Socrates’s response to Protagoras’ teachings, Bartlett also builds toward a richer understanding of both ancient sophistry and what Socrates meant by “political philosophy.”
In this elegant and clearly written work, Margaret Graver gives a compelling new interpretation of the Stoic position. Drawing on a vast range of ancient sources, she argues that the chief demand of Stoic ethics is not that we should suppress or deny our feelings, but that we should perfect the rational mind at the core of every human being. Like all our judgments, the Stoics believed, our affective responses can be either true or false and right or wrong, and we must assume responsibility for them. Without glossing over the difficulties, Graver also shows how the Stoics dealt with those questions that seem to present problems for their theory: the physiological basis of affective responses, the phenomenon of being carried away by one’s emotions, the occurrence of involuntary feelings and the disordered behaviors of mental illness. Ultimately revealing the deeper motivations of Stoic philosophy, Stoicism and Emotion uncovers the sources of its broad appeal in the ancient world and illuminates its surprising relevance to our own.
This is the second of a four-volume history of philosophy . . . on ancient, medieval, modern, and contemporary philosophy. After the fourth volume is produced in paper, a one-volume clothbound edition, containing all four paperbound editions, will be published.
Kreeft focuses on the “big ideas” that have influenced present people and present times, and includes relevant biographical data, proportionate to its importance for each thinker. Moreover, the aim of the work is to stimulate philosophizing, controversy, and argument. It uses ordinary language and logic, not jargon and symbolic logic, and it is commonsensical (like Aristotle) and existential in the sense that it sees philosophy as something to be lived and experienced in life. Philosophy, after all, is not about philosophy but reality . . . about wisdom, life and death, good and evil, and God.
Kreeft seeks to be simple and direct and clear. But it is not dumbed down and patronizing. It will stretch the reader, but it is meant for beginnings, not just scholars. It can be used for college classes or do-it-yourselfers. It emphasizes surprises; remember, “philosophy begins in wonder.” And it includes visual aids: charts, cartoons, line drawings, and drawings of each philosopher.
The account is broken by the gradual replacement of the synthesis of faith and reason that had been achieved in the early Middle Ages by a new one that made use of Aristotle. Pieper gives a thorough and lively account of the struggle between Aristotelians and anti-Aristotelians, and the famous condemnations that put the effort of Saint Thomas Aquinas at risk. But the Summa theologiae is regarded by Pieper as the unique achievement of the period.
If the early centuries, the medieval period, can be seen as moving toward the thirteenth and Thomas's unique achievement, subsequent centuries saw the decline of scholasticism and theappearance of harbingers of modern philosophy.
The book closes with Pieper's thoughts on the permanent philosophical and theological significance of scholasticism and the Middle Ages. Once again, wearing his learning lightly, writing with a clarity that delights, Josef Pieper has taken the field from stuffier and more extended accounts.
Compact and open to readers of varying backgrounds, this book represents Catalano’s efforts to bring a lifetime of work on Sartre into an accessible consideration of philosophical questions by placing him in conversation with Aquinas, and it serves as a primer on key ideas of both philosophers. By bringing together these two figures, Catalano offers a fruitful space for thinking through some of the central questions about faith, conscience, freedom, and the meaning of life.
This is the 2016 paperback printing of the 2008 edition of the popular text, translation, and commentary by S. A. Farmer. (The 2008 edition was a revised edition of the 1998 original publication).
Published by ACMRS (Arizona Center for Medieval and Renaissance Studies) in Tempe, Arizona as part of the MRTS (Medieval and Renaissance Texts and Studies) Series, this book -- previously available only in hardcover and otherwise out-of-print since 2014 -- is now available in its entirety in paperback format.
This is the third of a four-volume history of philosophy . . . on ancient, medieval, modern, and contemporary philosophy. After the fourth volume is produced in paper, a one-volume clothbound edition, containing all four paperbound editions, will be published.
Kreeft focuses on the “big ideas” that have influenced present people and present times, and includes relevant biographical data, proportionate to its importance for each thinker. Moreover, the aim of the work is to stimulate philosophizing, controversy, and argument. It uses ordinary language and logic, not jargon and symbolic logic, and it is commonsensical (like Aristotle) and existential in the sense that it sees philosophy as something to be lived and experienced in life. Philosophy, after all, is not about philosophy but reality . . . about wisdom, life and death, good
and evil, and God.
Kreeft seeks to be simple and direct and clear. But it is not dumbed down and patronizing. It will stretch the reader, but it is meant for beginnings, not just scholars. It can be used for college classes or do-it-yourselfers. It emphasizes surprises; remember, “philosophy begins in wonder.” And it includes visual aids: charts, cartoons, line drawings, and drawings of each philosopher.
This is the fourth and final part of Kreeft’s four-volume history of philosophy . . . on ancient, medieval, modern, and contemporary philosophy.
Kreeft focuses on the “big ideas” that have influenced present people and present times, and includes relevant biographical data, proportionate to its importance for each thinker. Moreover, the aim of the work is to stimulate philosophizing, controversy, and argument. It uses ordinary language and logic, not jargon and symbolic logic, and it is commonsensical (like Aristotle) and existential in the sense that it sees philosophy as something to be lived and experienced in life. Philosophy, after all, is not about philosophy but reality . . . about wisdom, life and death, good and evil, and God.
Kreeft seeks to be simple and direct and clear. But it is not dumbed down and patronizing. It will stretch the reader, but it is meant for beginnings, not just scholars. It can be used for college classes or do-it-yourselfers. It emphasizes surprises; remember, “philosophy begins in wonder.” And it includes visual aids: charts, cartoons, line drawings, and drawings of philosophers.
Peter Kreeft teaches philosophy at Boston College and is a very prolific author of philosophy and theology texts, including, from St. Augustine’s Press, Socratic Logic, An Ocean Full of Angels, The Philosophy of Jesus, Jesus-Shock, The Sea Within, I Surf Therefore I Am, If Einstein Had Been a Surfer, the first nine titles in his Socrates Meets series, including Philosophy 101 by Socrates and the titles on Machiavelli, Descartes, Hume, Kant, Marx, and Sartre, and the first three volumes of this series, Socrates’ Children: Ancient, Socrates’ Children: Medieval, and Socrates’ Children: Modern.
Responding to the ongoing “objectal turn” in contemporary humanities and social sciences, the essays in Subject Lessons present a sustained case for the continued importance— indeed, the indispensability—of the category of the subject for the future of materialist thought.
Approaching matters through the frame of Hegel and Lacan, the contributors to this volume, including the editors, as well as Andrew Cole, Mladen Dolar, Nathan Gorelick, Adrian Johnston, Todd McGowan, Borna Radnik, Molly Anne Rothenberg, Kathryn Van Wert, and Alenka Zupančič—many of whom stand at the forefront of contemporary Hegel and Lacan scholarship—agree with neovitalist thinkers that material reality is ontologically incomplete, in a state of perpetual becoming, yet they maintain that this is the case not in spite of but, rather, because of the subject.
Incorporating elements of philosophy, psychoanalysis, and literary and cultural studies, Subject Lessons contests the movement to dismiss the subject, arguing that there can be no truly robust materialism without accounting for the little piece of the Real that is the subject.
The key point Luft brings into focus is that Husserl's hermeneutic phenomenology is distinct from other hermeneutic philosophers', namely Ernst Cassirer, Martin Heidegger, and Hans-Georg Gadamer. Unlike them, Husserl's focus centers on the work subjects must do in order to uncover the prejudices that guide their unreflective relationship to the world. Luft also demonstrates that there is a deep consistency within Husserl's own writings—from early to late—around the guiding themes of the natural attitude, the need and function of the epoché, and the split between egos, where the transcendental self (distinct from the natural self) is seen as the fundamental ability we all have to inquire into the genesis of our tradition-laden attitudes toward the world.
Understood broadly as a tacit understanding "shared" by a group, the concept of a practice has a fatal difficulty, Turner argues: there is no plausible mechanism by which a "practice" is transmitted or reproduced. The historical uses of the concept, from Durkheim to Kripke's version of Wittgenstein, provide examples of the contortions that thinkers have been forced into by this problem, and show the ultimate implausibility of the idea.
Turner's conclusion sketches a picture of what happens when we do without the notion of a shared practice, and how this bears on social theory and philosophy. It explains why social theory cannot get beyond the stage of constructing fuzzy analogies, and why the standard constructions of the contemporary philosophical problem of relativism depend upon this defective notion. This first book-length critique of practice theory is sure to stir discussion and controversy in a wide range of fields, from philosophy and science studies to sociology, anthropology, literary studies, and political and legal theory.
In what kind of world and for what kind of thought is time real, history open, and novelty possible? In what kind of world and for what kind of thought does it make sense for a human being to look for trouble rather than to stay out of trouble?In this long-awaited work of general philosophy, Roberto Mangabeira Unger proposes a radical reorientation of established ideas about nature, mind, society, politics, and religion. He shows how we have to change our beliefs if we are to succeed in doing justice to our most distinctive contemporary experiences, discoveries, and ideals.
The Self Awakened mobilizes the resources of several philosophical traditions, and develops the unrecognized revolutionary implications of the most influential of these traditions today--pragmatism. Avoiding technical jargon and needless complication, this book makes a case for philosophy as the supreme activity of the intellect at war, insisting on its power to deal with what matters most.
Crispin Wright's Truth and Objectivity brought about a far-reaching reorientation of the metaphysical debates concerning realism and truth. The essays in this companion volume prefigure, elaborate, or defend the proposals put forward in that landmark work.
The collection includes the Gareth Evans memorial lecture in which the program of Truth and Objectivity was first announced, as well as all of Wright's published reactions to the extensive commentary his study provoked; it presents substantial new developments and applications of the pluralistic outlook on the realism debates proposed in Truth and Objectivity, and further pursues its distinctive minimalist conceptions of truth and of truth-aptitude. Among the papers are important discussions of coherence conceptions of truth, of Hilary Putnam's most recent views on truth, and of the classical debate between correspondence, coherence, pragmatism, and deflationary conceptions of the notion. Others are concerned with Kripke's famous argument against physicalist conceptions of sensation; the distinction between minimal truth-aptitude and cognitive command; a novel prospectus for a philosophy of vagueness; and a new proposal about the most resilient interpretation of relativism.
The Structural Allegory was first published in 1984. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions.
The radical questions raised by Saussure, Barthes, Foucault, Levi-Strauss, and others have had an enormous impact on Anglo-American literary and cultural studies over the past twenty years. John Fekete argues that we can see this strategic development of French thought in terms of what he calls "the structural allegory." Structuralism proper has given way to the currently dominant model of post-structuralism, yet we remain uncertain of the practical orientations favored by thinkers associated with both phases of the movement.
With the aim of uncovering the legacy of the structural tradition, the essays in this volume survey key French thinkers, including some not well known in the Anglo-American context — Baudrillard and Castoriadis. The essays are reconstructive, not deconstructive, in character, scholarly in method, and ecumenical in spirit. While the structural allegory emerges from this critical analysis as an inescapable intellectual paradigm (analogous to the transformations in quantum physics and modern biology), the authors argue that it merits admiration and reservation in equal measure.
The author situates the emergence of professional philosophy in the context of the professionalization of American higher education and articulates, in the case of philosophy, the structures and values of a professional discipline. One of the most important consequences of this transformation was a new emphasis on communal theories of truth. Peirce, Dewey, and Royce all developed sophisticated and important theories of community as they were engaged in reshaping and redefining the limits of philosophy. This book will be of great importance for those interested in the history of philosophy, the rise of professions, and American intellectual and educational history, and to all those seeking to understand the contemporary revival of pragmatic thought and theories of community.
This collection, edited and introduced by philosopher Daniel Herwitz, brings together some of Cohen’s best work to capture the unique style that made Cohen one of the most beloved philosophers of his generation. Among the perceptive, engaging, and laugh-out-loud funny reflections on movies, sports, art, language, and life included here are Cohen’s classic papers on metaphor and his Pushcart Prize–winning essay on baseball, as well as memoir, fiction, and even poetry. Full of free-spirited inventiveness, these Serious Larks would be equally at home outside Thoreau’s cabin on the waters of Walden Pond as they are here, proving that intelligence, sensitivity, and good humor can be found in philosophical writing after all.
The first collection of Eugene T. Gendlin’s groundbreaking essays in philosophical psychology, Saying What We Mean casts familiar areas of human experience, such as language and feeling, in a radically different light. Instead of the familiar scientific emphasis on what is conceptually explicit, Gendlin shows that the implicit also comprises a structure that can be made available for recognition and analysis.
Developing the traditions of phenomenology, existentialism, and pragmatism, Gendlin forges a new path that synthesizes contemporary evolutionary theory, cognitive psychology, and philosophical linguistics.
Some Problems of Philosophy, William James's last book, was published after his death in 1910. For years he had talked of rounding out his philosophical work with a treatise on metaphysics. Characteristically, he chose to do so in the form of an introduction to the problems of philosophy, because writing for beginners would force him to be nontechnical and readable. The result is that, although this is James's most systematic and abstract work, it has all the lucidity of his other, more popular writings. Step by step the reader is introduced, through analysis of the fundamental problems of Being, the relation of thoughts to things, novelty, causation, and the Infinite, to the original philosophical synthesis that James called radical empiricism.
This is the seventh volume to be published in The Works of William James, an authoritative edition sponsored by the American Council of Learned Societies.
Philosophy, Science, and Culture covers topics that range from philosophic semantics to the processes of the sciences to the forms of human rights. This collection makes McKeon's mission as a philosopher unmistakable. He characterized himself as a philosophic pluralist; he was an American philosopher in the tradition of the pragmatists, one whose philosophy subtly resonates with C. S. Peirce and John Dewey. McKeon also explored the themes of deconstructionism and other late-twentieth-century philosophies decades before their popular emergence—but, in generating a matrix of possibilities for productive debate, he avoided both relativism and the entrapments of dogmatism.
An important collection of his writings, this series will establish Richard McKeon as one of the foremost philosophers of the twentieth century.
Richard McKeon (1900-1985) taught philosophy at the University of Chicago from 1935 to 1973, and at the time of his death had published eleven books and 158 articles on an extraordinary array of topics and cultures. Among his many national and international distinctions, he was awarded the highest honor of the American Philosophical Association when he was invited to give the Paul Carus Lectures in New York in 1965.
Together, the writings in this book show how McKeon reinvented the ancient arts of rhetoric, grammar, logic, and dialectic for the new circumstances of a global culture. In essays on creation and criticism, for instance, rhetoric is distinguished from grammar and shown to be the master art of invention, judgment, and pluralistic interpretation. Writings on themes of culture, meanwhile, explore the self-invention of mankind as justification for the arts, the development of the humanities, and the organization of the sciences. In the closing essays on education and philosophy, McKeon considers the implications of his ideas for the future of the liberal arts and higher learning.
"The editor's well-organized introduction supplies an excellent outline of this system in its development. In view of the scattered sources from which these writings are gathered, it is a great service that this volume renders not only to students of Mead, but to historians."—H. W. Schneider, Journal of the History of Philosophy
One of the foremost philosophers of our time, Robert Nozick continues the Socratic tradition of investigation. This volume, which illustrates the originality, force, and scope of his work, also displays Nozick’s trademark blending of extraordinary analytical rigor with intellectual playfulness. As such, Socratic Puzzles testifies to the great pleasure that both doing and reading philosophy can be.
Comprising essays and philosophical fictions, classics and new work, the book ranges from Socrates to W. V. Quine, from the implications of an Israeli kibbutz to the flawed arguments of Ayn Rand. Nozick considers the figure of Socrates himself as well as the Socratic method (why is it a “method” of getting at the truth?). Many of these essays bring classic methods to bear on new questions about choice. How should you choose in a disconcerting situation (“Newcomb’s Problem”) when your decisions are completely predictable? Why do threats and not offers typically coerce our choices? How do we make moral judgments when we realize that our moral principles have exceptions? Other essays present new approaches to familiar intellectual puzzles, from the stress on simplicity in scientific hypotheses to the tendency of intellectuals to oppose capitalism.
As up to date as the latest reflections on animal rights; as perennial as the essentials of aesthetic merit (doggerel by Isaac Newton goes to prove that changing our view of the world won’t suffice); as whimsical as a look at how some philosophical problems might appear from God’s point of view: these essays attest to the timeliness and timelessness of Nozick’s thinking. With a personal introduction, in which Nozick discusses the origins, tools, and themes of his work, Socratic Puzzles demonstrates how philosophy can constitute a way of life.
This volume, Paul Grice’s first book, includes the long-delayed publication of his enormously influential 1967 William James Lectures. But there is much, much more in this work. Grice himself has carefully arranged and framed the sequence of essays to emphasize not a certain set of ideas but a habit of mind, a style of philosophizing.
Grice has, to be sure, provided philosophy with crucial ideas. His account of speaker-meaning is the standard that others use to define their own minor divergences or future elaborations. His discussion of conversational implicatures has given philosophers an important tool for the investigation of all sorts of problems; it has also laid the foundation for a great deal of work by other philosophers and linguists about presupposition. His metaphysical defense of absolute values is starting to be considered the beginning of a new phase in philosophy. This is a vital book for all who are interested in Anglo-American philosophy.
From an eminent scholar, a spirited introduction to one of the great polymaths in the history of Europe.
Blaise Pascal (1623–1662) is best known in the English-speaking world for his contributions to mathematics and physics, with both a triangle and a law in fluid mechanics named after him. Meanwhile, the classic film My Night at Maud’s popularized Pascal’s wager, an invitation to faith that has inspired generations of theologians. Despite the immensity of his reputation, few read him outside French schools. In A Summer with Pascal, celebrated literary critic Antoine Compagnon opens our minds to a figure somehow both towering and ignored.
Compagnon provides a bird’s-eye view of Pascal’s life and significance, making this volume an ideal introduction. Still, scholars and neophytes alike will profit greatly from his masterful readings of the Pensées—a cornerstone of Western philosophy—and the Provincial Letters, in which Pascal advanced wry theological critiques of his contemporaries. The concise, taut chapters build upon one another, easing into writings often thought to be forbidding and dour. With Compagnon as our guide, these works are not just accessible but enchanting.
A Summer with Pascal brings the early modern thinker to life in the present. In an age of profound existential doubt and assaults on truth and reason, in which religion and science are so often crudely opposed, Pascal’s sophisticated commitment to both challenges us to meet the world with true intellectual vigor.
A surprising exploration of the relationship between these two twentieth-century thinkers
The transgressive writing of Georges Bataille (1897-1962) and the rigorous ethical philosophy of social activist and Christian mystic Simone Weil (1909-1943) seem to belong to different worlds. Yet in the political ferment of 1930s Paris, Bataille and Weil were intellectual adversaries who exerted a powerful fascination on each other. Saints of the Impossible provides the first in-depth comparison of Bataille’s and Weil’s thought, showing how an exploration of their relationship reveals new facets of the achievements of two of the twentieth century’s leading intellectual figures, and raises far-reaching questions about literary practice, politics, and religion.
Considering the seeming antithesis between Weil’s heroic political engagement and Bataille’s antipolitical aestheticism, Saints of the Impossible brings out the insufficiently recognized performative dimension of Weil’s politics, while revealing the political reach of Bataille’s mystical writings. As it opens a new perspective on both Weil and Bataille, the book also points to a new way of understanding the uses and abuses of sacred power and the performative in an era of philosophical disorientation, social chaos, and war.
Strategies of Deconstruction was first published in 1991. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions.
In the past two decades, the "movement" of deconstruction has bad tremendous impact on a number of academic, disciplines in the United States. However, its force has been rather limited in the field of philosophy, despite the fact that in Europe the practice of deconstruction emerged in the work of philosophers. Although the reasons for this can be debated, two of the more obvious explanations are the mainstream Anglo-American philosophers rarely studied the German and French philosophical traditions in great detail, and deconstruction's focus on discourse and interpretation has made it more attractive to the literary and humanistic disciplines.
With this context, Strategies of Deconstruction focuses on the early work of Jacques Derrida, the French philosopher who introduced deconstruction in Speech and Phenomena,his study of Edmund Husserl, and Of Grammatology, and whose philosophical reputation stems in no small part from his work on Husserl. In examining the philosophical import of Derrida's theories of reading, text, and language, specifically as they related to Speech and Phenomena,J. Claude Evans makes careful reference to Husserl's own texts. His analysis indicates that there are many systematic irregularities in Derrida's study and that without those irregularities Derrida's conclusions cannot be substantiated.
Just before the summer of 1982, French philosopher Michel Foucault gave a series of lectures at Victoria University in Toronto. In these lectures, which were part of his project of writing a genealogy of the modern subject, he is concerned with the care and cultivation of the self, a theme that becomes central to the second, third, and fourth volumes of his History of Sexuality. Foucault had always been interested in the question of how constellations of knowledge and power produce and shape subjects, and in the last phase of his life, he became especially interested not only in how subjects are formed by these forces but in how they ethically constitute themselves.
In this lecture series and accompanying seminar, Foucault focuses on antiquity, starting with classical Greece, the early Roman empire, and concluding with Christian monasticism in the fourth and fifth centuries AD. Foucault traces the development of a new kind of verbal practice—“speaking the truth about oneself”—in which the subject increasingly comes to be defined by its inner thoughts and desires. He deemed this new form of “hermeneutical” subjectivity important not just for historical reasons, but also due to its enduring significance in modern society.
In A Search for Clarity, Jean‑Claude Milner argues that although Jacques Lacan’s writing is notoriously obscure his oeuvre is entirely clear. In a discussion that considers the difference between the esoteric and exoteric works of Plato and Aristotle, Milner argues that Lacan’s oeuvre is to be found in his published writings alone, not his transcribed seminars, and that these published writings contain his official doctrine. Thus, Lacan’s oeuvre is already complete, even though many of his seminars remain unpublished.
According to Milner, Lacan’s fundamental idea is that the subject psychoanalysis works on is the subject of science. Milner suggests that this is a supplement to Alexandre Koyré’s and Alexandre Kojève’s accounts of modern science, for which mathematization and a break from the ancient episteme were key.
A Search for Clarity is the definitive statement on how Lacan viewed the relationship between psychoanalysis and science, and on how Lacan’s thinking evolved as he struggled to draw out the consequences of the equation he posited between psychoanalysis and science. Milner’s work on Lacan has been essential reading in French for decades. This English translation will make his illuminating work accessible to a broader audience.
The Sensible World and the World of Expression was a course of lectures that Merleau-Ponty gave at the Collège de France after his election to the chair of philosophy in 1952. The publication and translation of Merleau-Ponty’s notes from this course provide an exceptional view into the evolution of his thought at an important point in his career.
In these notes, we see that Merleau-Ponty’s consideration of the problem of the perception of movement leads him to make a self-critical return to Phenomenology of Perception in order to rethink the perceptual encounter with the sensible world as essentially expressive, and hence to revise his understanding of the body schema accordingly in terms of praxical motor possibilities. Sketching out an embodied dialectic of expressive praxis that would link perception with art, language, and other cultural and intersubjective phenomena, up to and including truth, Merleau-Ponty’s notes for these lectures thus afford an exciting glimpse of how he aspired to overcome the impasse of ontological dualism.
Situated midway between Phenomenology of Perception and The Visible and the Invisible, these notes mark a juncture of crucial importance with regard to Merleau-Ponty’s later efforts to work out the ontological underpinnings of phenomenology in terms of a new dialectical conception of nature and history.
Is there a “world” anymore, let alone any “sense” to it? Acknowledging the lack of meaning in our time, and the lack of a world at the center of meanings we try to impose, Jean-Luc Nancy presents a rigorous critique of the many discourses-from philosophy and political science to psychoanalysis and art history-that talk and write their way around these gaping absences in our lives.
In an original style befitting his search for a new mode of thought, Nancy offers fragmentary readings of writers such as Nietzsche, Hegel, Marx, Lévinas, Lacan, Derrida, and Deleuze insofar as their work reflects his concern with sense and the world. Rather than celebrate or bemoan the loss of meaning or attempt to install a new one, his book seeks to reposition both sense and the world between the presence and absence of meaning, between objectivity and subjectivity. Nancy’s project entails a reconception of the field of philosophy itself, a rearticulation of philosophical practice. Neither recondite nor abstract, it is concerned with the existence and experience of freedom-the actuality of existence as experienced by contemporary communities of citizens, readers, and writers.
Combining aesthetic, political, and philosophical considerations to convey a sense of the world between meaning and reality, ideal content and material form, this book offers a new way of understanding-and responding to-“the end of the world.”
Jean-Luc Nancy teaches at the University of Human Sciences in Strasbourg. His books in English include The Literary Absolute (with Philip Lacoue-Labarthe, 1988), The Inoperative Community (Minnesota, 1991), The Birth to Presence (1993), The Experience of Freedom (1993), and The Muses (1996).
Jeffrey S. Librett is associate professor of modern languages and literatures at Loyola University of Chicago.
The study begins with an examination of the uses of "responsibility" in Being and Nothingness and in several postwar essays. Flynn then concentrates on the Critique of Dialectical Reason, offering a thorough analysis of the remarkable social theory Sartre constructs there. A masterful contribution to Sartre scholarship, Sartre and Marxist Existentialism will be of great interest to social and political philosophers involved in the debate over collective responsibility.
Though Weil published little during her life, after her death, thanks largely to the efforts of Albert Camus, hundreds of pages of her manuscripts were published to critical and popular acclaim. While many seekers have been attracted to Weil’s religious thought, Robert Zaretsky gives us a different Weil, exploring her insights into politics and ethics, and showing us a new side of Weil that balances her contradictions—the rigorous rationalist who also had her own brand of Catholic mysticism; the revolutionary with a soft spot for anarchism yet who believed in the hierarchy of labor; and the humanitarian who emphasized human needs and obligations over human rights. Reflecting on the relationship between thought and action in Weil’s life, The Subversive Simone Weil honors the complexity of Weil’s thought and speaks to why it matters and continues to fascinate readers today.
Sallis focuses on certain operations of "spacing" in metaphysics—textual lapses and leaps in which reason is displaced or suspended or abridged. In the project of establishing priority of reason, such operations can appear only in disguise, and Sallis reveals the play of imagination and metaphor that masks them. Concentrating on what has been called the closure of metaphysics, he examines texts in which the suppression of spacing would be carried out most rigorously, texts in which even metaphysics itself is seen as only an errant roaming, a spacing that must still be secured, to be replaced by a pure space of truth. And yet, in these very texts Sallis identifies outbreaks of spacing that would disrupt the tranquil space of reason. Rather than closure, he finds an opening of reason to imagination.
Sallis's reading of a metaphorical system in the Critique of Pure Reason reveals a fissuring and historicizing of what would otherwise be called pure reason. Next he traces in Fichte's major work as well as in several lesser-known texts a decentering from reason to imagination, which he characterizes as a power of hovering between opposites and beyond being. Sallis then returns to the Critique of Pure Reason to expose, in relation to the famous question of the common root of reason and sensibility, a certain eccentricity of reason. Proceeding to the Critique of Judgment, he traces a divergence of sublime nature away from that supersensible space of reason to which Kant would otherwise assimilate it—a withdrawal toward an abyss. Finally, Sallis turns to Hegel's Encyclopedia, supplementing his reading with previously unknown notes from Hegel's lectures on those sections dealing with imagination; his reading of those sections serves to expose, within the most rigorous reduction of spacing in the history of metaphysics, an irrepressible and disseminative play of imagination.
In this groundbreaking study, Friedemann Horn documents Friedrich Schelling's intense personal engagement with Emanuel Swedenborg's theological works, an engagement fueled to a considerable extent by the untimely death of two women whom Schelling loved. In Swedenborg's vision of the spiritual realm, Schelling found an invaluable resource that supplied an underpinning for his own romantic idealism. Horn details the linguistic similarities in the writings of the two philosophers and shows how, particularly in Clara and the Stuttgart Lectures, Schelling employs the ideas of the "seer of the North."
The scholar will find suggestive contacts with Goethe, Wagner, and Franz von Baader, and with a theosophical tradition whose importance may have been overshadowed by Kant's scathing criticism of Swedenborg. In giving access to that undercurrent, Horn provides a unique and neglected view of nineteenth-century thought.
Forty years in the making, this long-awaited reinterpretation of Hegel’s The Phenomenology of Spirit is a landmark contribution to philosophy by one of the world’s best-known and most influential philosophers.
In this much-anticipated work, Robert Brandom presents a completely new retelling of the romantic rationalist adventure of ideas that is Hegel’s classic The Phenomenology of Spirit. Connecting analytic, continental, and historical traditions, Brandom shows how dominant modes of thought in contemporary philosophy are challenged by Hegel.
A Spirit of Trust is about the massive historical shift in the life of humankind that constitutes the advent of modernity. In his Critiques, Kant talks about the distinction between what things are in themselves and how they appear to us; Hegel sees Kant’s distinction as making explicit what separates the ancient and modern worlds. In the ancient world, normative statuses—judgments of what ought to be—were taken to state objective facts. In the modern world, these judgments are taken to be determined by attitudes—subjective stances. Hegel supports a view combining both of those approaches, which Brandom calls “objective idealism”: there is an objective reality, but we cannot make sense of it without first making sense of how we think about it.
According to Hegel’s approach, we become agents only when taken as such by other agents. This means that normative statuses such as commitment, responsibility, and authority are instituted by social practices of reciprocal recognition. Brandom argues that when our self-conscious recognitive attitudes take the radical form of magnanimity and trust that Hegel describes, we can overcome a troubled modernity and enter a new age of spirit.
In a confrontation with today’s fatalistic milieu, principal emphasis is given to Hegel’s idea of infinity as the intrinsic dimension of negativity within all finitude. Against the modern era’s paradigmatic tendency to externalize social problems in the form of antagonism and Otherness, Daly argues for a renewal of utopian thought based on Hegelian reconciliation and the affirmation of excess as the essence of all being. On these grounds, he advances a new kind of political imagination that in speculative terms centers on uncompromising notions of truth and reason.
This provides the key to understanding Maimon’s solution to Kant’s quid juris question concerning the connection between intuition and concept in mathematics. Maimon’s original approach avoids dispensing with intuition (as in some versions of logicism and formalism) while reducing the reliance on intuition in its Kantian sense. As Buzaglo demonstrates, this led Maimon to question Kant’s ultimate rejection of the possibility of metaphysics and, simultaneously, to suggest a unique type of skepticism.
This richly detailed biography of a key figure in nineteenth-century philosophy pays equal attention to the life and to the work of Arthur Schopenhauer. Rüdiger Safranski places this visionary skeptic in the context of his philosophical predecessors and contemporaries Kant, Fichte, Schelling, Hegel—and explores the sources of his profound alienation from their “secularized religion of reason.” He also provides a narrative of Schopenhauer’s personal and family life that reads like a Romantic novel: the struggle to break free from a domineering father, the attempt to come to terms with his mother’s literary and social success (she was a well-known writer and a member of Goethe’s Weimar circle), the loneliness and despair when his major philosophical work, The World as Will and Representation, was ignored by the academy. Along the way Safranski portrays the rich culture of Goethe’s Weimar, Hegel’s Berlin, and other centers of German literary and intellectual life.
When Schopenhauer first proposed his philosophy of “weeping and gnashing of teeth,” during the heady “wild years” of Romantic idealism, it found few followers. After the disillusionments and failures of 1848, his work was rediscovered by philosophers and literary figures. Writers from Nietzsche to Samuel Beckett have responded to Schopenhauer’s refusal to seek salvation through history.
The first biography of Schopenhauer to appear in English in this century, Schopenhauer and the Wild Years of Philosophy succeeds in bringing to life an intriguing figure in philosophy and the intellectual battles of his time, whose consequences still shape our world.
Georg Simmel pits the two German masters of philosophy of life against
each other in a play of opposition and supplementation. This first English
translation of Simmel's work includes an extensive introduction, providing
the reader with ready access to the text by mapping its discursive strategies.
Nothing less than a rethinking of the conditions of Western art as it relates to politics, architecture, and time, this study of Walter Benjamin's modernity in temporal and spatial terms is a provocative and original work of philosophy in its own right—a work that suggests that the time has come to revise existing paradigms.
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