A SCHOLARLY BOOK REPOSITORY
The anthology features representive selections from The Principles of Psychology, The Will to Believe, and The Variety of Religious Experience in addition to the complete Essays in Radical Empiricism and A Pluralistic Universe. The original 1907 edition of Pragmatism is included, as well as classic selections from all of James's other major works. Of particular significance for James scholarship is the supplemented version of Ralph Barton Perry's Annotated Bibliography of the Writings of William James, with additions bringing it up to 1976.
What was the goal of this unusual speech? Rather than an oddity, Francesca Bordogna asserts that the APA address was emblematic—it was just one of many gestures that James employed as he plowed through the barriers between academic, popular, and pseudoscience, as well as the newly emergent borders between the study of philosophy, psychology, and the “science of man.” Bordogna reveals that James’s trespassing of boundaries was an essential element of a broader intellectual and social project. By crisscrossing divides, she argues, James imagined a new social configuration of knowledge, a better society, and a new vision of the human self. As the academy moves toward an increasingly interdisciplinary future, William James at the Boundaries reintroduces readers to a seminal influence on the way knowledge is pursued.
William and Henry James served as each other’s muse and critic. For instance, the event of the death of Mrs. Sands illustrates what H’ry never stated: even if the “matter” of his fiction was light, the minds behind it lived and died as though it was very heavy indeed. He seemed to best understand this himself only after Wm fully fleshed out his system. “I can’t now explain save by the very fact of the spell itself . . . that [Pragmatism] cast upon me,” H’ry wrote in 1907. “All my life I have . . . unconsciously pragmatised.”
Wm was never able to be quite so gracious in return. In 1868, he lashed out at the “every day” elements of two of H’ry’s early stories, and then explained: “I have uttered this long rigmarole in a dogmatic manner, as one speaks, to himself, but of course you will use it merely as a mass to react against in your own way, so that it may serve you some good purpose.” He believed he was doing H’ry a service as he criticized a growing tendency toward “over-refinement” or “curliness” of style. “I think it ought to be of use to you,” he wrote in 1872, “to have any detailed criticism fm even a wrong judge, and you don’t get much fm. any one else.” For the most part, H’ry agreed. “I hope you will continue to give me, when you can, your free impression of my performance. It is a great thing to have some one write to one of one’s things as if one were a 3d person & you are the only individual who will do this.”
William James is known as a nineteenth-century philosopher, psychologist, and psychical researcher. Less well-known is how his interest in medicine influenced his life and work, driving his ambition to change the way American society conceived of itself in body, mind, and soul. William James, MD offers an account of the development and cultural significance of James’s ideas and works, and establishes, for the first time, the relevance of medical themes to his major lines of thought.
James lived at a time when old assumptions about faith and the moral and religious possibilities for human worth and redemption were increasingly displaced by a concern with the medically “normal” and the perfectibility of the body. Woven into treatises that warned against humanity’s decline, these ideas were part of the eugenics movement and reflected a growing social stigma attached to illness and invalidism, a disturbing intellectual current in which James felt personally implicated. Most chronicles of James’s life have portrayed a distressed young man, who then endured a psychological or spiritual crisis to emerge as a mature thinker who threw off his pallor of mental sickness for good. In contrast, Emma K. Sutton draws on his personal correspondence, unpublished notebooks, and diaries to show that James considered himself a genuine invalid to the end of his days. Sutton makes the compelling case that his philosophizing was not an abstract occupation but an impassioned response to his own life experiences and challenges. To ignore the medical James is to misread James altogether.
The second half of the book contains some of Derrida's most compelling analyses of why and how metaphysical thinking must exclude writing from its conception of language, finally showing metaphysics to be constituted by this exclusion. These essays on Artaud, Freud, Bataille, Hegel, and Lévi-Strauss have served as introductions to Derrida's notions of writing and différence—the untranslatable formulation of a nonmetaphysical "concept" that does not exclude writing—for almost a generation of students of literature, philosophy, and psychoanalysis.
Writing and Difference reveals the unacknowledged program that makes thought itself possible. In analyzing the contradictions inherent in this program, Derrida foes on to develop new ways of thinking, reading, and writing,—new ways based on the most complete and rigorous understanding of the old ways. Scholars and students from all disciplines will find Writing and Difference an excellent introduction to perhaps the most challenging of contemporary French thinkers—challenging because Derrida questions thought as we know it.
Gathered here are texts—letters of condolence, memorial essays, eulogies, funeral orations—written after the deaths of well-known figures: Roland Barthes, Paul de Man, Michel Foucault, Louis Althusser, Edmond Jabès, Louis Marin, Sarah Kofman, Gilles Deleuze, Emmanuel Levinas, Jean-François Lyotard, Max Loreau, Jean-Marie Benoist, Joseph Riddel, and Michel Servière.
With his words, Derrida bears witness to the singularity of a friendship and to the absolute uniqueness of each relationship. In each case, he is acutely aware of the questions of tact, taste, and ethical responsibility involved in speaking of the dead—the risks of using the occasion for one's own purposes, political calculation, personal vendetta, and the expiation of guilt. More than a collection of memorial addresses, this volume sheds light not only on Derrida's relation to some of the most prominent French thinkers of the past quarter century but also on some of the most important themes of Derrida's entire oeuvre-mourning, the "gift of death," time, memory, and friendship itself.
"In his rapt attention to his subjects' work and their influence upon him, the book also offers a hesitant and tangential retelling of Derrida's own life in French philosophical history. There are illuminating and playful anecdotes—how Lyotard led Derrida to begin using a word-processor; how Paul de Man talked knowledgeably of jazz with Derrida's son. Anyone who still thinks that Derrida is a facetious punster will find such resentful prejudice unable to survive a reading of this beautiful work."—Steven Poole, Guardian
"Strikingly simpa meditations on friendship, on shared vocations and avocations and on philosophy and history."—Publishers Weekly
On May 27, 1978, Michel Foucault gave a lecture to the French Society of Philosophy where he redefined his entire philosophical project in light of Immanuel Kant’s 1784 text “What Is Enlightenment?” Foucault strikingly characterizes critique as the political and moral attitude consisting in the “art of not being governed like this,” one that performs the function of destabilizing power relations and creating the space for a new formation of the self within the “politics of truth.”
This volume presents the first critical edition of this crucial lecture alongside a previously unpublished lecture about the culture of the self and three public debates with Foucault at the University of California, Berkeley, in April 1983. There, for the first time, Foucault establishes a direct connection between his reflections on the Enlightenment and his analyses of Greco-Roman antiquity. However, far from suggesting a return to the ancient culture of the self, Foucault invites his audience to build a “new ethics” that bypasses the traditional references to religion, law, and science.
Better known as a poet and dramatist, Johann Wolfgang von Goethe (1749–1832) was also a learned philosopher and natural scientist. Astrida Orle Tantillo offers the first comprehensive analysis of his natural philosophy, which she contends is rooted in creativity.
Tantillo analyzes Goethe’s main scientific texts, including his work on physics, botany, comparative anatomy, and metereology. She critically examines his attempts to challenge the basic tenets of Newtonian and Cartesian science and to found a new natural philosophy. In individual chapters devoted to different key principles, she reveals how this natural philosophy—which questions rationalism, the quantitative approach to scientific inquiry, strict gender categories, and the possibility of scientific objectivity—illuminates Goethe’s standing as both a precursor and critic of modernity.
Tantillo does not presuppose prior knowledge of Goethe or science, and carefully avoids an overreliance on specialized jargon. This makes The Will to Create accessible to a wide audience, including philosophers, historians of science, and literary theorists, as well as general readers.
Walter Benjamin is often viewed as a cultural critic who produced a vast array of brilliant and idiosyncratic pieces of writing with little more to unify them than the feeling that they all bear the stamp of his "unclassifiable" genius. Eli Friedlander argues that Walter Benjamin's corpus of writings must be recognized as a unique configuration of philosophy with an overarching coherence and a deep-seated commitment to engage the philosophical tradition.
Friedlander finds in Benjamin's early works initial formulations of the different dimensions of his philosophical thinking. He leads through them to Benjamin's views on the dialectical image, the nature of language, the relation of beauty and truth, embodiment, dream and historical awakening, myth and history, as well as the afterlife and realization of meaning. Those notions are articulated both in themselves and in relation to central figures of the philosophical tradition. They are further viewed as leading to and coming together in The Arcades Project. Friedlander takes that incomplete work to be the central theater where these earlier philosophical preoccupations were to be played out. Benjamin envisaged in it the possibility of the highest order of thought taking the form of writing whose contents are the concrete time-bound particularities of human experience. Addressing the question of the possibility of such a presentation of philosophical truth provides the guiding thread for constellating the disparate moments of Benjamin's writings.
The World Unclaimed argues that Heidegger’s critique of modern epistemology in Being and Time is seriously flawed. Heidegger believes he has done away with epistemological problems concerning the external world by showing that the world is an existential structure of Dasein. However, the author argues that Heidegger fails to make good his claim that he has “rescued” the phenomenon of the world, which he believes the tradition of philosophy has bypassed. Heidegger fails not only to reclaim the world but also to acknowledge its loss. Alweiss thus calls into question Heidegger’s claim that ontology is more fundamental than epistemology.
The World Unclaimed develops its powerful critique of Being and Time by arguing for a return to Husserl. It draws on Husserl’s insight that it is the moving and sensing body that discloses how we are already familiar with the world. Kinaesthesia provides a key for understanding our relation to the world. The author thus suggests that thinkers in the vein of Husserl and Kant -who, for Heidegger, epitomize the tradition of modern philosophy by returning to a “worldless subject”- may provide us with the resources to reclaim the phenomenon of the world that Being and Time sets out to salvage.
Alweiss’s fresh and innovative study demonstrates that it is possible to overcome epistemological skepticism without ever losing sight of the phenomenon of the world. Moreover, Alweiss challenges us to reconsider the relation between Husserl and Heidegger by providing a forceful defense of Husserl’s critique of cognition.
In search of the origins of some of the most fundamental problems that have beset philosophers in English-speaking countries in the past century, Claire Ortiz Hill maintains that philosophers are treating symptoms of ills whose causes lie buried in history. Substantial linguistic hurdles have blocked access to Gottlob Frege's thought and even to Bertrand Russell's work to remedy the problems he found in it. Misleading translations of key concepts like intention, content, presentation, idea, meaning, concept, etc., severed analytic philosophy from its roots.
Hill argues that once linguistic and historical barriers are removed, Edmund Husserl's critical study of Frege's logic in his 1891 Philosophy of Arithmetic provides important insights into issues in philosophy now.
She supports her conclusions with analyses of Frege's, Husserl's, and Russell's works, including Principia Mathematica, and with linguistic analyses of the principal concepts of analytic philosophy. She re-establishes links that existed between English and Continental thought to show Husserl's expertise as a philosopher of mathematics and logic who had been Weierstrass's assistant and had long maintained ties with Cantor, Hilbert, and Zermelo.
Heinrich Meier attempts to penetrate the core of the drama, following as a guiding thread the question of whether Zarathustra is a philosopher or a prophet, or, if he is meant to be both, whether Zarathustra is able to unite philosopher and prophet in himself. Via a close reading that uncovers the book’s hidden structure, Meier develops a highly stimulating and original interpretation of this much discussed but still ill-understood masterwork of German poetic prose. In the process, he carefully overturns long-established canons in the academic discourse of Nietzsche-interpretation. The result is a fresh and surprising grasp of Nietzsche’s well-known teachings of the overman, the will to power, and the eternal return.
With this book, Laurence Lampert answers that question. He does so through his trademark technique of close readings of key works in Nietzsche’s journey to philosophy: The Birth of Tragedy, Schopenhauer as Educator, Richard Wagner in Bayreuth, Human All Too Human, and “Sanctus Januarius,” the final book of the 1882 Gay Science. Relying partly on how Nietzsche himself characterized his books in his many autobiographical guides to the trajectory of his thought, Lampert sets each in the context of Nietzsche’s writings as a whole, and looks at how they individually treat the question of what a philosopher is. Indispensable to his conclusions are the workbooks in which Nietzsche first recorded his advances, especially the 1881 workbook which shows him gradually gaining insights into the two foundations of his mature thinking. The result is the most complete picture we’ve had yet of the philosopher’s development, one that gives us a Promethean Nietzsche, gaining knowledge even as he was expanding his thought to create new worlds.
Though linked by no common dogma, these essays all argue that the "French Nietzsche" transmitted through the deconstructionists must be reexamined in light of the original context in which Nietzsche worked. Each essay questions the viability of Nietzsche's thought in the modern world, variously critiquing his philosophy of history as obsessed with hierarchy, his views on religion and art as myopic and irrational, and his stance on science as hopelessly reactionary.
Contending that we must abandon the Nietzsche propped up as patron saint by French deconstructionists in order to return to reason, these essays will stimulate debate not just among Nietzscheans but among all with a stake in modern French philosophy.
Contributors are Alain Boyer, André Compte-Sponville, Vincent Descombes, Luc Ferry, Robert Legros, Philippe Raynaud, Alain Renault, and Pierre-André Taguieff.
Michael LeMahieu Karen Zumhagen-Yekplé bring together scholars in both twentieth-century philosophy and modern literary studies to put Wittgenstein into dialogue with some of modernism’s most iconic figures, including Samuel Beckett, Saul Bellow, Walter Benjamin, Henry James, James Joyce, Franz Kafka, Adolf Loos, Robert Musil, Wallace Stevens, and Virginia Woolf. The contributors touch on two important aspects of Wittgenstein’s work and modernism itself: form and medium. They discuss issues ranging from Wittgenstein and poetics to his use of numbered propositions in the Tractatus as a virtuoso performance of modernist form; from Wittgenstein’s persistence metaphoric use of religion, music, and photography to an exploration of how he and Henry James both negotiated the relationship between the aesthetic and the ethical.
Covering many other fascinating intersections of the philosopher and the arts, this book offers an important bridge across the disciplinary divides that have kept us from a fuller picture of both Wittgenstein and the larger intellectual and cultural movement of which he was a part.
Karl Marx was a fiery revolutionary theorist who heralded the imminent demise of capitalism, while Spinoza was a contemplative philosopher who preached rational understanding and voiced skepticism about open rebellion. Spinoza criticized all teleological ideas as anthropomorphic fantasies, while Marxism came to be associated expressly with teleological historical development. Why, then, were socialists of the German nineteenth century consistently drawn to Spinoza as their philosophical guide? Tracie Matysik shows how the metaphorical meeting of Spinoza and Marx arose out of an intellectual conundrum around the meaning of activity. How is it, exactly, that humans can be fully determined creatures but also able to change their world? To address this paradox, many revolutionary theorists came to think of activity in the sense of Spinoza—as relating. Matysik follows these Spinozist-socialist intellectual experiments as they unfolded across the nineteenth century, drawing lessons from them that will be meaningful for the contemporary world.
In an engagingly lucid and deft analysis, Watsuji on Nature radically expands our appreciation of twentieth-century Japanese philosophy and shows what it has to offer to a global philosophical conversation.
Beneath today’s crisis Aronson examines our heartbreaking story: a century of catastrophic violence and the bewildering ambiguity of progress—all of which have contributed to the evaporation of social hope. As he shows, we are now in a time when hope is increasingly privatized, when—despite all the ways we are connected to each other—we are desperately alone, struggling to weather the maelstrom around us, demoralized by the cynicism that permeates our culture and politics, and burdened with finding personal solutions to social problems.
Yet, Aronson argues, even at a time when false hopes are rife, social hope still persists. Carefully exploring what we mean when we say we “hope” and teasing hope apart from its dangerously misconstrued sibling, “progress,” he locates seeds of real change. He argues that always underlying our experience—even if we completely ignore it—is the fact of our social belonging, and that this can be reactivated into a powerful collective force, an active we. He looks to various political movements, from the massive collective force of environmentalists to the movements around Sanders and Jeremy Corbyn, as powerful examples of socially energized, politically determined, and actionably engaged forms of hope. Even in this age of Donald Trump, the result is an illuminating and inspiring call that anyone can clearly hear: we can still create a better future for everyone, but only if we resist false hopes and act together.
One of the world’s most provocative philosophers attacks the obsession with comprehensive intellectual systems—the perceived need for a world view.
We live in a unitary cosmos created and cared for in all its details by a benevolent god. That, for centuries, was the starting point for much philosophical and religious thinking in the West. The task was to accommodate ourselves to that view and restrict ourselves to working out how the pieces fit together within a rigidly determined framework. In this collection of essays, one of our most creative contemporary philosophers explores the problems and pathologies of the habit of overly systematic thinking that we have inherited from this past.
Raymond Geuss begins by making a general case for flexible and skeptical thinking with room for doubt and unresolved complexity. He examines the ideas of two of his most influential teachers—one systematic, the other pragmatic—in light of Nietzsche’s ideas about appearance and reality. The chapters that follow concern related moral, psychological, and philosophical subjects. These include the idea that one should make one’s life a work of art, the importance of games, the concept of need, and the nature of manifestoes. Along the way, Geuss ranges widely, from ancient philosophy to modern art, with his characteristic combination of clarity, acuity, and wit.
Who Needs a World View? is a provocative and enlightening demonstration of what philosophy can achieve when it abandons its ambitions for completeness, consistency, and unity.
A dizzying tour of the ways technologies, both real and imagined, can transform humanity
The mind of the machine, the body suspended in time, organs exchanged, thought computed, genes manipulated, DNA samples abducted by aliens: the terrain between science and speculation, fraught with the possibility of technological and perhaps even evolutionary transformations, is the territory Richard Doyle explores in Wetwares. In a manner at once sober and playful, Doyle maps potentials for human transformation by new ecologies of information in the early twenty-first century.
Wetwares ranges over recent research in artificial life, cloning, cryonics, computer science, organ transplantation, and alien abduction. Moving between actual technical practices, serious speculative technology, and science fiction, Doyle shows us emerging scientific paradigms where “life” becomes more a matter of information than of inner vitality—in short, becomes “wetwares” for DNA and computer networks. Viewing technologies of immortality—from cryonics to artificial life—as disciplines for welcoming a thoroughly other future, a future of neither capital, god, human, nor organism, the book offers tools for an evolutionary, transhuman mutation in the utterly unpredictable decades to come.
A variety of educational experiments failed to tame these feral children by the standards of the day. After telling their stories, Douthwaite turns to literature that reflects on similar experiments to perfect human subjects. Her examples range from utopian schemes for progressive childrearing to philosophical tales of animated statues, from revolutionary theories of regenerated men to Gothic tales of scientists run amok. Encompassing thinkers such as Rousseau, Sade, Defoe, and Mary Shelley, Douthwaite shows how the Enlightenment conceived of mankind as an infinitely malleable entity, first with optimism, then with apprehension. Exposing the darker side of eighteenth-century thought, she demonstrates how advances in science gave rise to troubling ethical concerns, as parents, scientists, and politicians tried to perfect mankind with disastrous results.
What is a person? This fundamental question is a perennial concern of philosophers and theologians. But, Christian Smith here argues, it also lies at the center of the social scientist’s quest to interpret and explain social life. In this ambitious book, Smith presents a new model for social theory that does justice to the best of our humanistic visions of people, life, and society.
Finding much current thinking on personhood to be confusing or misleading, Smith finds inspiration in critical realism and personalism. Drawing on these ideas, he constructs a theory of personhood that forges a middle path between the extremes of positivist science and relativism. Smith then builds on the work of Pierre Bourdieu, Anthony Giddens, and William Sewell to demonstrate the importance of personhood to our understanding of social structures. From there he broadens his scope to consider how we can know what is good in personal and social life and what sociology can tell us about human rights and dignity.
Innovative, critical, and constructive, What Is a Person? offers an inspiring vision of a social science committed to pursuing causal explanations, interpretive understanding, and general knowledge in the service of truth and the moral good.
What is it about the nature of “soul” that makes it so difficult to adequately capture its complexity in a strictly discursive account? Why do some of the most profound human experiences elude our attempts to theorize them? How can a written document do justice to the dynamic activity of thinking, as opposed to merely presenting a collection of thoughts-as-artifacts? Finally, what can we learn about the activity of philosophizing, and about the human soul, by reflecting on the possibilities and limitations of writing?
These concerns, in various forms and in different registers, have preoccupied Michael Davis throughout his distinguished career. This volume is in honor of, and in dialogue with, Davis’s work, which spans ancient philosophy and literature, continental philosophy and political philosophy. It includes original essays by numerous distinguished scholars in the fields of philosophy and political science. The remarkable range and caliber of the contributions attest to the breadth and depth of Davis’s influence.
The essays in Part I of the volume explore the nature of soul through the lens of tragedy. Part II consists of three essays that explore the human longing for perfect knowledge and completion—and the obstacles to the fulfilment of that longing—in relation to the divine. In Part III, the essays address the distinctive challenges of the political sphere and philosophy’s relation to it. And while the relationship between philosophy and poetry is an implicit theme throughout the volume, the essays in Part IV focus directly on philosophy’s aestheticizing tendencies. Many different philosophical and literary works are discussed throughout these chapters, including ancient works such as Plato’s Republic, Euthydemus and Laws, Homer’s Iliad, and Euripides’ Trojan Women, as well as works by modern philosophers such as Rousseau, Kant, Hegel, Kierkegaard and Nietzsche. In addition, three essays analyze some of Shakespeare’s plays in relation to the thought of Plato and Machiavelli. All of the essays are thematically linked by a common thread as they attend to the poetic dimension of philosophical thinking.
Michael Davis is Professor of Philosophy at Sarah Lawrence College, where he has taught since 1977 and has been the Sarah Yates Exley Chair in Teaching Excellence (2003-2005). He has also taught on the graduate faculty at Fordham University and the New School for Social Research. He is the author of numerous articles and books, which include: Ancient Tragedy and the Origins of Modern Science; The Poetry of Philosophy: On Aristotle’s Poetics; The Politics of Philosophy: A Commentary on Aristotle’s Politics; The Autobiography of Philosophy; Rousseau’s The Reveries of the Solitary Walker; Wonderlust: Ruminations on Liberal Education; and The Soul of the Greeks: An Inquiry. He is also co-translator (with Seth Benardete) of Aristotle’s On Poetics.
Contributors include: Abraham Anderson, Jonathan Badger, Robert Berman, Ronna Burger, Kenneth DeLuca, Gwenda-lin Grewal, Scott Hemmenway, Paul Kirkland, Mary Nichols, Denise Schaeffer, Paul Stern, Richard Velkley, Lisa Pace Vetter, Ann Ward, Lee Ward, Catherine Zuckert and Michael Zuckert.
About the Editor: Denise Schaeffer is Professor of Political Science at the College of the Holy Cross. She is the author of Rousseau on Education, Freedom and Judgment and contributing co-editor (with Christopher Dustin) of Socratic Philosophy and Its Others. She is co-editor (with Gregory McBrayer and Mary P. Nichols) of the Focus Philosophical Library edition of Plato’s Euthydemus, for which she authored the Introduction and co-authored the Interpretive Essay.
Before the Greeks, people thought human action was required to maintain the order of the universe and so conducted rituals and sacrifices to renew and restore it. But beginning with the Hellenic Age, the universe came to be seen as existing quite apart from human action and possessing, therefore, a kind of wisdom that humanity did not. Wearing his remarkable erudition lightly, Brague traces the many ways this universal wisdom has been interpreted over the centuries, from the time of ancient Egypt to the modern era. Socratic and Muslim philosophers, Christian theologians and Jewish Kabbalists all believed that questions about the workings of the world and the meaning of life were closely intertwined and that an understanding of cosmology was crucial to making sense of human ethics. Exploring the fate of this concept in the modern day, Brague shows how modernity stripped the universe of its sacred and philosophical wisdom, transforming it into an ethically indifferent entity that no longer serves as a model for human morality.
Encyclopedic and yet intimate, The Wisdom of the World offers the best sort of history: broad, learned, and completely compelling. Brague opens a window onto systems of thought radically different from our own.
Smith begins by exploring Jung's formative and transformative life experience, including his relationships with a deeply troubled mother and despairing father, with Sigmund Freud, and with the various women in his life. The relationships to his parents, in particular, have been remarkably unexplored by scholars. Smith then shows how these experiences shaped Jung's thoughts and writing -including his reassessment of religion as inner process - as well as his fascination with gnosticism and alchemy; the attention Jung gives to psychology as myth and the realization of selfhood; and his reinterpretation of evil as a process to be integrated into the proper sphere of human existence.
Smith's findings are based on the unprecedented number of primary sources to which he had access, including archival research, his own interviews with many of Jung's intimates, and personal correspondence with Jung himself, as well as on the synthesis of a wide range of recent scholarship on Jung. The culmination of many years of scholarship and reflection, this book should be read by anyone interested in spiritual healing or the connection between psychology and religion.
Psychoanalyst, political theorist, pioneer of body therapies, prophet of the sexual revolution—all fitting titles, but Wilhelm Reich has never been recognized as a serious laboratory scientist, despite his experimentation with bioelectricity and unicellular organisms. Wilhelm Reich, Biologist is an eye-opening reappraisal of one of twentieth-century science’s most controversial figures—perhaps the only writer whose scientific works were burned by both the Nazis and the U.S. government. Refuting allegations of “pseudoscience” that have long dogged Reich’s research, James Strick argues that Reich’s lab experiments in the mid-1930s represented the cutting edge of light microscopy and time-lapse micro-cinematography and deserve to be taken seriously as legitimate scientific contributions.
Trained in medicine and a student of Sigmund Freud, Reich took to the laboratory to determine if Freud’s concept of libido was quantitatively measurable. His electrophysiological experiments led to his “discovery” of microscopic vesicles (he called them “bions”), which Reich hypothesized were instrumental in originating life from nonliving matter. Studying Reich’s laboratory notes from recently opened archives, Strick presents a detailed account of the bion experiments, tracing how Reich eventually concluded he had discovered an unknown type of biological radiation he called “orgone.” The bion experiments were foundational to Reich’s theory of cancer and later investigations of orgone energy.
Reich’s experimental findings and interpretations were considered discredited, but not because of shoddy lab technique, as has often been claimed. Scientific opposition to Reich’s experiments, Strick contends, grew out of resistance to his unorthodox sexual theories and his Marxist political leanings.
Wisdom Won from Illness brings into conversation two fields of humane inquiry—psychoanalysis and moral philosophy—that seem to have little to say to each other but which, taken together, form a basis for engaged ethical thought about how to live.
Jonathan Lear begins by looking to the ancient Greek philosophers for insight into what constitutes the life well lived. Socrates said the human psyche should be ruled by reason, and much philosophy as well as psychology hangs on what he meant. For Aristotle, reason organized and presided over the harmonious soul; a wise person is someone capable of a full, happy, and healthy existence. Freud, plumbing the depths of unconscious desires and pre-linguistic thoughts, revealed just how unharmonious the psyche could be. Attuned to the stresses of modern existence, he investigated the myriad ways people fall ill and fail to thrive. Yet he inherited from Plato and Aristotle a key insight: that the irrational part of the soul is not simply opposed to reason. It is a different manner of thinking: a creative intelligence that distorts what it seeks to understand.
Can reason absorb the psyche’s nonrational elements into a whole conception of the flourishing, fully realized human being? Without a good answer to that question, Lear says, philosophy is cut from its moorings in human life. Wisdom Won from Illness illuminates the role of literature in shaping ethical thought about nonrational aspects of the mind, offering rich readings of Shakespeare, Kierkegaard, J. M. Coetzee, Marilynne Robinson, and others.
That may be bad news for me, but is it bad news for people in general? Does the fact that as much as fifty percent of our waking hours find us failing to focus on the task at hand represent a problem? Michael Corballis doesn’t think so, and with The Wandering Mind, he shows us why, rehabilitating woolgathering and revealing its incredibly useful effects. Drawing on the latest research from cognitive science and evolutionary biology, Corballis shows us how mind-wandering not only frees us from moment-to-moment drudgery, but also from the limitations of our immediate selves. Mind-wandering strengthens our imagination, fueling the flights of invention, storytelling, and empathy that underlie our shared humanity; furthermore, he explains, our tendency to wander back and forth through the timeline of our lives is fundamental to our very sense of ourselves as coherent, continuing personalities.
Full of unusual examples and surprising discoveries, The Wandering Mind mounts a vigorous defense of inattention—even as it never fails to hold the reader’s.
Writer’s block is more than a mere matter of discomfort and missed deadlines; sustained experiences of writer’s block may influence academic success and career choices. Writers in the business world, professional writers, and students all have known this most common and least studied problem with the composing process. Mike Rose, however, sees it as a limitable problem that can be precisely analyzed and remedied through instruction and tutorial programs.
Rose defines writer’s block as “an inability to begin or continue writing for reasons other than a lack of skill or commitment,” which is measured by “passage of time with limited productive involvement in the writing task.” He applies insights of cognitive psychology to reveal dimensions of the problem never before examined.
In his three-faceted approach, Rose develops and administers a questionnaire to identify writers experiencing both high and low degrees of blocking; through stimulated recall he examines the composing processes of these writers; and he proposes a cognitive conceptualization of writer’s block and of the composing process.
In drawing up his model, Rose delineates many cognitive errors that cause blocking, such as inflexible rules or conflicting planning strategies. He also discusses the practices and strategies that promote effective composition.
The reissue of this classic study of writer’s block includes a new preface by the author that advocates more mixed-methods research in rhetoric and composition, details how he conducted his writer’s block study, and discusses how his approach to a study like this would be different if conducted today.
"Griffiths has written a work of depth and clarity in an area of murky ambiguity, producing a much-needed standard at the border of science, philosophy, and psychology. . . . As he presents his case, offering a forthright critique of past and present theories, Griffiths touches on such issues as evolution, social construction, natural kinds (categories corresponding with real distinctions in nature), cognition, and moods. While addressing specialists, the book will reward general readers who apply themselves to its remarkably accessible style."—Library Journal
"What Emotions Really Are makes a strong claim to be one of the best books to have emerged on the subject of human emotion."—Ray Dolan, Nature
When Pain Strikes was first published in 1998. 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.
When pain strikes, do you raid the medicine cabinet? Read a self-help manual? Hit the roof? How we in North America respond to pain-what we think about it, what we say, and what we do-is the subject of this collection of writings and images.
The book's five sections contain a myriad of complex reactions to the occurrence of pain: "Measure It" discusses biomedical responses; "Scream and Yell" explores therapeutic solutions; "Cut It Open" takes up surgical interventions; "Take a Pill" looks at pharmacology; and "Intensify It" examines positions that embrace pain. Each section comprises original artwork, scholarly analyses, poetic and literary texts, and discussions by activists. Hailing from the university, the gallery, and the community organization, the authors—as TV watchers, recreational drug users, recipients of medical attention, caregivers, midwives, or the HIV positive—inhabit and reconfigure our contemporary painscape, offering a new approach to the puzzle of pain.
Contributors: Charles R. Acland; Barbara McGill Balfour; Isabelle Brabant; Stephen Busby; Millie Chen; Michael Fernandes; Bob Flanagan; Thyrza Nichols Goodeve; Marie-Paule Macdonald; Ronald Melzack; Margaret Morse; Celeste Olalquiaga; John O'Neill; Gerard Päs; Elsie Petch; D. L. Pughe; Julia Scher; Cathy Sisler; Johanne Sloan; Jana Sterbak; Fred Tomaselli; Patrick D. Wall; Theodore Wan; Gregory Whitehead; Fred Wilson.
When Pain Strikes is published in collaboration with the Banff Centre for the Arts.
The story unfolds as Turner confronts a history that includes a Greek grandfather whose up-from-the-bootstraps legacy refuses to die, the ghosts of two suicidal uncles, and a Mormon shrink who claims to see her dead relatives. In the end, this is a memoir not just about loss, but about all of the fragile human bonds that are broken in pursuit of perfection.
Wry and extraordinarily candid, Worthy will appeal to readers interested in the dynamics of family heritage, Mormon doctrine, and the subtle corrosive costs of shame.
What Nostalgia Was unearths that history. Thomas Dodman begins his story in Basel, where a nineteen-year-old medical student invented the new diagnosis, modeled on prevailing notions of melancholy. From there, Dodman traces its spread through the European republic of letters and into Napoleon's armies, as French soldiers far from home were diagnosed and treated for the disease. Nostalgia then gradually transformed from a medical term to a more expansive cultural concept, one that encompassed Romantic notions of the aesthetic pleasure of suffering. But the decisive shift toward its contemporary meaning occurred in the colonies, where Frenchmen worried about racial and cultural mixing came to view moderate homesickness as salutary. An afterword reflects on how the history of nostalgia can help us understand the transformations of the modern world, rounding out a surprising, fascinating tour through the history of a durable idea.
A Washington Post Book of the Year
“Makes a powerful argument for building, as early as possible, the ability to stand up for what's right in the face of peer pressure, corrupt authority, and even family apathy.”
—Psychology Today
Why do so few of us intervene when we’re needed—and what would it take to make us step up? We are bombarded every day by reports of bad behavior, from the school yard to the boardroom to the halls of Congress. It’s tempting to blame bad acts on bad people, but sometimes good people do bad things. A social psychologist who has done pioneering research on student behavior on college campuses, Catherine Sanderson points to many ways in which our faulty assumptions about what other people think can paralyze us. Moral courage, it turns out, is not innate. But you can train yourself to stand up for what you believe in, and even small acts can make a big difference. Inspiring and potentially life transforming, Why We Act reveals that while the urge to do nothing is deeply ingrained, even the most hesitant would-be bystander can learn to be a moral rebel.
“From bullying on the playground to sexual harassment in the workplace, perfectly nice people often do perfectly awful things. But why? In this thoughtful and beautifully written book, Sanderson shows how basic principles of social psychology explain such behavior—and how they can be used to change it. A smart and practical guide to becoming a better and braver version of ourselves.”
—Daniel Gilbert, author of Stumbling on Happiness
“Encouraged me to persevere through many moments when it felt far easier to stop trying.”
—Washington Post
“Points to steps all of us can take to become ‘moral rebels’ whose voices can change society for the better.”
—Walter V. Robinson, former editor of the Boston Globe’s Spotlight Team
“Sanderson offers sound advice on how we can become better at doing what we know is right.”
—George Conway, cofounder of The Lincoln Project
Motivational interviewing (MI) is a professional practice, a behavioral therapy, and a self-professed conversation style that encourages clients to talk themselves into change. Originally developed to treat alcoholics, MI quickly spread into a variety of professional fields including corrections, medicine, and sanitation. In Working the Difference, E. Summerson Carr focuses on the training and dissemination of MI to explore how cultural forms—and particularly forms of expertise—emerge and spread. The result is a compelling analysis of the American preoccupations at MI’s core, from democratic autonomy and freedom of speech to Protestant ethics and American pragmatism.
What Gender Is, What Gender Does provides a forceful new paradigm for considering genders. With depth and insight, Judith Roof argues that genders are much more than binary. And they are constantly morphing: they are conscious and unconscious, simultaneously conventional and idiosyncratic. At any moment, more than one gender dynamic is at work in any individual.
Roof’s interpretation of genders isn’t content with either biological duality or endlessly open performativity, and what results is a nuanced and surprising representation of gender—an account that captures the complexities of lived experience as well as lived ideology. For Roof, genders are interacting sets of operations that link individual desires to multiple, shifting manifestations of sociocultural positioning and self-presentation. Thus, “to gender” is to signal, mask, suggest, mislead, and simplify the uncontainable chaos of desires characteristic of subjects but roundly contained by society.
Drawing illustrative material from contemporary popular culture productions, including My Big Fat Greek Wedding, Spider-Man, Shrek, Shallow Hal, Sex and the City, Bridesmaids, Bond films, and “bromance” movies, What Gender Is, What Gender Does demonstrates how the persistent conflation of gender and sexual difference is, on the one hand, a simple taxonomic urge and, on the other, a cover that offers the security of identity in place of the frustrations and fears of the real asymmetries of personal power dynamics.
What It Means to Be a Man begins with a discussion of machismo set in the context of the social construction of masculinity. Ramírez presents his interpretation of what it means to be a Puerto Rican man, discussing the attributes and demands of masculinity, and pointing out the ways in which strength, competition, and sexuality are joined with power and pleasure. He examines the erotic relationships between men as part of the expressions of masculinity, and analyzes how the homosexual experience reproduces the dominant masculine ideology. Finally, Ramírez draws on the literature of the recent men's movements, offering Puerto Rican men the possibility of constructing a new masculinity, liberated from power games, to provide them with a chance to not only be better understood by others, but also to better understand themselves and their place in society.
Primary sources include court depositions as well as excerpts from the diaries and letters of contemporaries. They cover trials for witchcraft, reports of diabolical possessions, suits of defamation, and reports of preternatural events. Each section is preceded by headnotes that describe the case and its background and refer the reader to important secondary interpretations. In his incisive introduction, David D. Hall addresses a wide range of important issues: witchcraft lore, antagonistic social relationships, the vulnerability of women, religious ideologies, popular and learned understandings of witchcraft and the devil, and the role of the legal system. This volume is an extraordinarily significant resource for the study of gender, village politics, religion, and popular culture in seventeenth-century New England.
By spring 1645, two years of civil war had exacted a dreadful toll upon England. People lived in terror as disease and poverty spread, and the nation grew ever more politically divided. In a remote corner of Essex, two obscure gentlemen, Matthew Hopkins and John Stearne, exploited the anxiety and lawlessness of the time and initiated a brutal campaign to drive out the presumed evil in their midst. Touring Suffolk and East Anglia on horseback, they detected demons and idolators everywhere. Through torture, they extracted from terrified prisoners confessions of consorting with Satan and demonic spirits.
Acclaimed historian Malcolm Gaskill retells the chilling story of the most savage witch-hunt in English history. By the autumn of 1647 at least 250 people--mostly women--had been captured, interrogated, and hauled before the courts. More than a hundred were hanged, causing Hopkins to be dubbed "Witchfinder General" by critics and admirers alike. Though their campaign was never legally sanctioned, they garnered the popular support of local gentry, clergy, and villagers. While Witchfinders tells of a unique and tragic historical moment fueled by religious fervor, today it serves as a reminder of the power of fear and fanaticism to fuel ordinary people's willingness to demonize others.
In her introduction, Rosen explores the full range of practices and beliefs associated with witchcraft and situates these phenomena in historical context. She explains how ignorance of science and medicine combined with social circumstance and religious ideology to shape popular perceptions and superstitions. Distinguishing between English and Continental forms of witchcraft, she also examines the legal definitions, disciplines, and punishments applied to wizards, witches, wise women, and conjures in the Elizabethan age.
The pamphlets and other original texts have been modernized in certain respects to make them more accessible to general readers. But the book retains its value for scholars: omissions are detailed in the notes and additions marked; obsolete words and grammar are explained in the glossary.
Originally published in England in 1970 under the title Witchcraft, this book appears now for the first time in paperback and includes a new preface by the editor.
Geschiere begins in the forests of southeast Cameroon with the Maka, who fear “witchcraft of the house” above all else. Drawing a variety of local conceptions of intimacy into a global arc, he tracks notions of the home and family—and witchcraft’s transgression of them—throughout Africa, Europe, Brazil, and Oceania, showing that witchcraft provides powerful ways of addressing issues that are crucial to social relationships. Indeed, by uncovering the link between intimacy and witchcraft in so many parts of the world, he paints a provocative picture of human sociality that scrutinizes some of the most prevalent views held by contemporary social science.
One of the few books to situate witchcraft in a global context, Witchcraft, Intimacy, and Trust is at once a theoretical tour de force and an empirically rich and lucid take on a difficult-to-understand spiritual practice and the private spaces throughout the world it so greatly affects.
Persecuted as evil during colonial times, considered charlatans during the nation-building era, Puerto Rican brujos (witch-healers) today have become spiritual entrepreneurs who advise their clients not only in consultation with the spirits but also in compliance with state laws and new economic opportunities. Combining trance, dance, magic, and healing practices with expertise in the workings of the modern welfare state, they help lawyers win custody suits, sick employees resolve labor disability claims, single mothers apply for government housing, or corporation managers maximize their commercial skills.
Drawing on extensive fieldwork among practicing brujos, this book presents a masterful history and ethnography of Puerto Rican brujería (witch-healing). Raquel Romberg explores how brujería emerged from a blending of popular Catholicism, Afro-Latin religions, French Spiritism, and folk Protestantism and also looks at how it has adapted to changes in state policies and responded to global flows of ideas and commodities. She demonstrates that, far from being an exotic or marginal practice in the modern world, brujería has become an invisible yet active partner of consumerism and welfare capitalism.
In Witchcraft, Violence, and Democracy in South Africa, Adam Ashforth examines how people in Soweto and other parts of post-apartheid South Africa manage their fear of 'evil forces' such as witchcraft. Ashforth examines the dynamics of insecurity in the everyday life of Soweto at the turn of the twenty-first century. He develops a new framework for understanding occult violence as a form of spiritual insecurity and documents new patterns of interpretation attributing agency to evil forces. Finally, he analyzes the response of post-apartheid governments to issues of spiritual insecurity and suggests how these matters pose severe long-term challenges to the legitimacy of the democratic state.
The Second Coming of Christ has been prophesied many times through the centuries but seldom by a figure so fascinating as Joanna Southcott (1750–1814), the domestic servant who at the age of forty-two declared that God had chosen her to announce His return. A Woman to Deliver Her People is the most comprehensive study of this remarkable woman and her movement yet written.
Dramatic social and political changes of the late eighteenth century—among them the revolutions in America and France—had a profound effect on the attitudes of English men and women at all levels of society. With events so far outside the range of ordinary experience, both the educated and the uneducated turned to the prophetic books of the Bible, seeking solace and explanation. A number of prophets and prophetesses appeared, claiming to have a special understanding of the biblical texts and offering startling new revelations which had been disclosed to them by God. The greatest and most influential of these was Joanna Southcott, who attracted tens of thousands of followers from the West Country, London, the Midlands, and the industrial North. Her "spiritual communications" filled some sixty-five books and pamphlets from 1801 until her death.
Most contemporary observers dismissed Southcott as a fanatic, and she was frequently the subject of caricature and ridicule. James Hopkins attempts to remedy this distortion by examining Southcott's life and the millenarian movement she led within the context of the social, political, and economic crises of the period. By tracing the psychological and popular roots of Southcott's piety, and casting her appeal against the backdrop of a revolutionary age, Hopkins not only vividly portrays the life of this fascinating woman but also offers a new perspective on the mentality of ordinary English men and women during the years of their transformation into a working class.
Why pause and study this particular painting among so many others ranged on a gallery wall? Wonder, which Descartes called the first of the passions, is at play; it couples surprise with a wish to know more, the pleasurable promise that what is novel or rare may become familiar. This is a book about the aesthetics of wonder, about wonder as it figures in our relation to the visual world and to rare or new experiences.
In three instructive instances--a pair of paintings by Cy Twombly, the famous problem of doubling the area of a square, and the history of attempts to explain rainbows--Philip Fisher examines the experience of wonder as it draws together pleasure, thinking, and the aesthetic features of thought. Through these examples he places wonder in relation to the ordinary and the everyday as well as to its opposite, fear. The remarkable story of how rainbows came to be explained, fraught with errors, half-knowledge, and incomplete understanding, suggests that certain knowledge cannot be what we expect when wonder engages us. Instead, Fisher argues, a detailed familiarity, similar to knowing our way around a building or a painting, is the ultimate meeting point for aesthetic and scientific encounters with novelty, rare experiences, and the genuinely new.
What’s less well-known is that before Paretsky began her writing career, she earned a PhD in history from the University of Chicago with a dissertation on moral philosophy and religion in New England in the early and mid-nineteenth century. Now, for the first time, fans of Paretsky can read that earliest work, Words, Works, and Ways of Knowing.
Paretsky here analyzes attempts by theologians at Andover Seminary, near Boston, to square and secure Calvinist religious beliefs with emerging knowledge from history and the sciences. She carefully shows how the open-minded scholasticism of these theologians paradoxically led to the weakening of their intellectual credibility as conventional religious belief structures became discredited, and how this failure then incited reactionary forces within Calvinism. That conflict between science and religion in the American past is of interest on its face, but it also sheds light on contemporary intellectual battles.
Rounding out the book, leading religious scholar Amanda Porterfield provides an afterword discussing where Paretsky’s work fits into the contemporary study of religion. And in a sobering—sometimes shocking—preface, Paretsky paints a picture of what it was like to be a female graduate student at the University of Chicago in the 1970s. A treat for Paretsky’s many fans, this book offers a glimpse of the development of the mind behind the mysteries.
This book examines some of the deepest questions in philosophy: What is involved in judging a belief, action, or feeling to be rational? What place does morality have in the kind of life it makes most sense to lead? How are we to understand claims to objectivity in moral judgments and in judgments of rationality? When we find ourselves in fundamental disagreement with whole communities, how can we understand our disagreement and cope with it?
To shed light on such issues, Allan Gibbard develops what he calls a “norm-expressivistic analysis” of rationality. He refines this analysis by drawing on evolutionary theory and experimental psychology, as well as on more traditional moral and political philosophy. What emerges is an interpretation of human normative life, with its quandaries and disputes over what is rational and irrational, morally right and morally wrong. Judgments of what it makes sense to do, to think, and to feel, Gibbard argues, are central to shaping the way we live our lives.
Gibbard does not hesitate to take up a wide variety of possible difficulties for his analysis. This sensitivity to the true complexity of the subject matter gives his treatment a special richness and depth. The fundamental importance of the issues he addresses and the freshness and suggestiveness of the account he puts forward, along with his illuminating treatment of aspects of sociobiology theory, will ensure this book a warm reception from philosophers, social scientists, and others with a serious interest in the nature of human thought and action.
In a deeply unequal world, our economic status shapes our pursuit of virtue whether we have enough resources to live comfortably or struggle to survive
Our understanding of inequality as a moral problem is incomplete. It is not enough to say that inequality is caused by moral failing. We must also see that influence runs in both directions. Inequality harms people’s moral development.
In Wealth, Virtue, and Moral Luck, Kate Ward addresses the issue of inequality from the perspective of Christian virtue ethics, arguing that moral luck—our individual life circumstances—affects our ability to pursue virtue. Economic status functions as moral luck and impedes the ability of both the wealthy and the poor to pursue virtues such as prudence, justice, and temperance, and extreme inequality exacerbates the impact of wealth and poverty on virtue.
With these realities in mind, Ward shows how Christians and Christian communities should respond to the challenges inequality poses to virtue. Through working to change the structures that perpetuate extreme inequality—and through spiritual practices, including contentment, conversion, encountering others, and reminding ourselves of our ultimate dependence on God—Ward believes that we can create a world where all people can pursue and achieve virtue.
What is good? How can we know, and how important is it? In this book Richard Kraut, one of our most respected analytical philosophers, reorients these questions around the notion of what causes human beings to flourish--that is, what is good for us. Observing that we can sensibly talk about what is good for plants and animals no less than what is good for people, Kraut advocates a general principle that applies to the entire world of living things: what is good for complex organisms consists in the maturation and exercise of their natural powers.
Drawing on the insights of ancient Greek philosophy, Kraut develops this thought into a good-centered moral philosophy, an "ethics of well-being" that requires all of our efforts to do some good. Even what is good of a kind--good poems no less than good people--must be good for someone. Pleasure plays a key role in this idea of flourishing life, but Kraut opposes the current philosophical orthodoxy of well-being, which views a person's welfare as a construct of rational desires or plans, actual or ideal.
The practical upshot of Kraut's theory is that many common human pursuits--for riches, fame, domination--are in themselves worthless, while some of the familiar virtues--justice, honesty, and autonomy--are good for every human being.
“This magnificent book…opens up a novel, arresting position on matters that have been debated for thousands of years.” —Times Literary Supplement
How do we judge whether an action is morally right or wrong? If an action is wrong, what reason does that give us not to do it? Why should we give such reasons priority over our other concerns and values? In this book, T. M. Scanlon offers new answers to these questions, as they apply to the central part of morality that concerns what we owe to each other. According to his contractualist view, thinking about right and wrong is thinking about what we do in terms that could be justified to others and that they could not reasonably reject. He shows how the special authority of conclusions about right and wrong arises from the value of being related to others in this way, and he shows how familiar moral ideas such as fairness and responsibility can be understood through their role in this process of mutual justification and criticism.
Scanlon bases his contractualism on a broader account of reasons, value, and individual well-being that challenges standard views about these crucial notions. He argues that desires do not provide us with reasons, that states of affairs are not the primary bearers of value, and that well-being is not as important for rational decision-making as it is commonly held to be. Scanlon is a pluralist about both moral and non-moral values. He argues that, taking this plurality of values into account, contractualism allows for most of the variability in moral requirements that relativists have claimed, while still accounting for the full force of our judgments of right and wrong.
A crystal-clear, scientifically rigorous argument for the existence of free will, challenging what many scientists and scientifically minded philosophers believe.
Philosophers have argued about the nature and the very existence of free will for centuries. Today, many scientists and scientifically minded commentators are skeptical that it exists, especially when it is understood to require the ability to choose between alternative possibilities. If the laws of physics govern everything that happens, they argue, then how can our choices be free? Believers in free will must be misled by habit, sentiment, or religious doctrine. Why Free Will Is Real defies scientific orthodoxy and presents a bold new defense of free will in the same naturalistic terms that are usually deployed against it.
Unlike those who defend free will by giving up the idea that it requires alternative possibilities to choose from, Christian List retains this idea as central, resisting the tendency to defend free will by watering it down. He concedes that free will and its prerequisites—intentional agency, alternative possibilities, and causal control over our actions—cannot be found among the fundamental physical features of the natural world. But, he argues, that’s not where we should be looking. Free will is a “higher-level” phenomenon found at the level of psychology. It is like other phenomena that emerge from physical processes but are autonomous from them and not best understood in fundamental physical terms—like an ecosystem or the economy. When we discover it in its proper context, acknowledging that free will is real is not just scientifically respectable; it is indispensable for explaining our world.
Just what is a human being? Who counts? The answers to these questions are crucial when one is faced with the ethical issue of taking human life. In this affirmation of the intrinsic personal dignity and inviolability of every human individual, John Kavanaugh, S. J., denies that it can ever be moral to intentionally kill another.
Today in every corner of the world men and women are willing to kill others in the name of "realism" and under the guise of race, class, quality of life, sex, property, nationalism, security, or religion. We justify these killings by either excluding certain humans from our definition of personhood or by invoking a greater good or more pressing value.
Kavanaugh contends that neither alternative is acceptable. He formulates an ethics that opposes the intentional killing not only of medically "marginal" humans but also of depersonalized or criminalized enemies. Offering a philosophy of the person that embraces the undeveloped, the wounded, and the dying, he proposes ways to recover a personal ethical stance in a global society that increasingly devalues the individual.
Kavanaugh discusses the work of a range of philosophers, artists, and activists from Richard Rorty and Søren Kierkegaard to Albert Camus and Woody Allen, from Mother Teresa to Jack Kevorkian. His approach is in stark contrast to that of writer Peter Singer and others who believe that not all human life has intrinsic moral worth. It will challenge philosophers, students of ethics, and anyone concerned about the depersonalization of contemporary life.
In a world where more people know who Princess Di was than who their own senators are, where Graceland draws more visitors per year than the White House, and where Michael Jordan is an industry unto himself, fame and celebrity are central currencies. In this intriguing book, Tyler Cowen explores and elucidates the economics of fame.
Fame motivates the talented and draws like-minded fans together. But it also may put profitability ahead of quality, visibility above subtlety, and privacy out of reach. The separation of fame and merit is one of the central dilemmas Cowen considers in his account of the modern market economy. He shows how fame is produced, outlines the principles that govern who becomes famous and why, and discusses whether fame-seeking behavior harmonizes individual and social interests or corrupts social discourse and degrades culture.
Most pertinently, Cowen considers the implications of modern fame for creativity, privacy, and morality. Where critics from Plato to Allan Bloom have decried the quest for fame, Cowen takes a more pragmatic, optimistic view. He identifies the benefits of a fame-intensive society and makes a persuasive case that however bad fame may turn out to be for the famous, it is generally good for society and culture.
The Ways and Power of Love was originally published in 1954 when Pitirim Sorokin was in the twilight of his career and leading the Harvard Research Center in Creative Altruism. His elaborate scientific analysis of love with regard to its higher and lower forms, its causes and effects, its human and cosmic significance, and its core features constitutes the first study on this topic in world literature to date.
Sorokin was the one absolutely essential twentieth-century pioneer in the study of love at the interface of science and religion. Bringing The Ways and Power of Love back into print allows a new generation of readers to appreciate Sorokin's genius and to move forward with his endeavor at a time when civilization itself continues to be threatened by a marked inability to live up to the ideal of love for all humankind. It is certainly right to hope, with Sorokin, that progress in knowledge about love can move humanity forward to a better future. Turning the sciences toward the study of love is no easy task, but it can and must be done.
What is moral courage? Why is it important and what drives it? An argument for why we should care about moral courage and how it shapes the world around us.
War, totalitarianism, pandemics, and political repression are among the many challenges and crises that force us to consider what humane people can do when the world falls apart. When tolerance disappears, truth becomes rare, and civilized discourse is a distant ideal, why do certain individuals find the courage to speak out when most do not?
When Conscience Calls offers powerful portraits of ordinary people performing extraordinary acts—be it confronting presidents and racist mobs or simply caring for and protecting the vulnerable. Uniting these portraits is the idea that moral courage stems not from choice but from one’s identity. Ultimately, Kristen Renwick Monroe argues bravery derives from who we are, our core values, and our capacity to believe we must change the world. When Conscience Calls is a rich examination of why some citizens embrace anger, bitterness, and fearmongering while others seek common ground, fight against dogma, and stand up to hate.
Brother David Steindl-Rast takes us on a journey to discover the wisdom preserved in common sense sayings that have been passed down through generations. These timeless words reflect the shared values cherished by people all over the world.
"When you drink from a stream,” says one Chinese proverb, “remember the spring." From these simple words we are reminded to be grateful for even the smallest graces that we receive. Another homespun phrase tells us that "a contented heart is a continual feast," reminding us to look within, rather than without, for the source of our happiness.
Words of Common Sense reveals the thread of human experience expressed in the world’s proverbs and sayings. It helps us connect with cultures other than our own and recognize our shared humanity. These words resonate around the world because they are timeless reflections on how to cultivate a life of love, gratitude, and meaning.
In What Is the Good Life? Ferry argues that the question of the meaning of life, on which much philosophical debate throughout the centuries has rested, has not vanished, but at the very least the question is posed differently today. Ferry points out the pressures in our secularized world that tend to reduce the idea of a successful life or "good life" to one of wealth, career satisfaction, and prestige. Without deserting the secular presuppositions of our world, he shows that we can give ourselves a richer sense of life's possibilities. The "good life" consists of harmonizing life's different forces in a way that enables one to achieve a sense of personal satisfaction in the realization of one's creative abilities.
Writing from the Heart offers us a unique window into what young people have learned about life. This collection of essays captures the values that matter most to teens—values such as love, perseverance, family, and helping others—in their own words. As the young writers reflect on their own experience, readers of all ages will be inspired by their wisdom and hope.
Taking the reader through several compelling case studies, Patton identifies two trends of the ’80s and ’90s that fueled that rise: the growth of multicultural identity politics, which enabled a form of volatile public debate she terms “eruptive public space,” and the advent of the internet, which offered new ways for religious groups to read scholarship and respond publicly. These controversies, she shows, were also fundamentally about something new: the very rights of secular, Western scholarship to interpret religions at all.
Patton’s book holds out hope that scholars can find a space for their work between the university and the communities they study. Scholars of religion, she argues, have multiple masters and must move between them while writing histories and speaking about realities that not everyone may be interested in hearing.
Defining religion over the past century has, ironically, led to theories that exclude belief in God, proposing that all systems of thought concerning the meaning of life are religions. Of course, this makes it impossible to distinguish the village priest from the village atheist, or Communism from Catholicism. Worse yet, it makes all religious behavior irrational, presuming that, for example, people knowingly pray to an empty sky.
Renowned sociologist of religion Rodney Stark offers a comprehensive, decisive, God-centered theory of religion in his book, Why God: Explaining Religious Phenomena. While his intent is not to insist that God exists, Stark limits religions to systems of thought based on belief in supernatural beings—to Gods. With this God-focused theory, Stark explores the entire range of religious topics, including the rise of monotheism, the discovery of sin, causes of religious hostility and conflict, and the role of revelations.
Each chapter of Why God? builds a comprehensive framework, starting with the foundations of human motivations and ending with an explanation of why most people are religious. Stark ultimately settles what religion is, what it does, and why it is a universal feature of human societies.
Why God? is a much needed guide for anyone who wants a thorough understanding of religion and our relationship to it, as well as a firm refutation to those who think religion can exist without the divine.
"The test of all happiness,” said G.K. Chesterton, “is gratitude."
Learning to experience gratitude involves being grateful as an attitude, not as a reaction when good things occur. To be grateful, one does not need to wait until things are perfect. In fact, practicing gratitude makes one receptive to life's blessings, and these blessings continue as we continue to be thankful.
In one study, described by author Robert Emmons, participants who wrote about five things for which they were grateful experienced more positive emotional states and were more likely to help others over a period of ten weeks than were participants who wrote about the hassles and stressors they experienced during the same time.
"Love wholeheartedly,” says Brother David Steindl-Rast, “be surprised, give thanks and praise—then you will discover the fullness of your life."
Gratitude provides gifts to both the giver and the receiver, and this illuminating book will inspire readers to recognize just how truly blessed we are.
In When Sickness Heals, Dr. Siroj Sorajjakool draws on more than ten years of studies on health benefits in relation to spirituality, especially focusing on the function of "meaning." He expounds on his theory that healing is primarily the function of meaning, and meaning transcends sickness and even death itself. He concludes that what people ultimately seek in life is the healing of their souls.
Sorajjakool brings many Eastern and Western resources to his conversation on health, meaning, and healing. He incorporates the perspectives of theologians and philosophers like Paul Tillich, Carl Jung, Søren Kierkegaard, Raimundo Panikkar, Dietrich Bonhoeffer, and John Macquarrie; as well as references to religious texts, including yin and yang, and alchemy.
A clear, distinct understanding of spirituality in clinical contexts is presented, with an argument for the role of meaning in the healing process, based on evidence that there may be healing even in the face of death. Sorajjakool identifies the transitional processes people may go through as they seek to make sense of their experiences during a health crisis. He suggests an alternative approach to spiritual assessment and provides methods of spiritual care that speak to the soul.
This volume examines the limits Islam, Judaism, and Christianity have set for the use of coercive violence. It probes the agreements and disagreements of these major religious traditions on pacifism (the abjurance of all force) and quietism (the avoidance of force unless certain stringent conditions are met).
The distinguished contributors examine the foundations for nonviolence in each religion, criticize the positions each religion has taken, address the inherent challenges nonviolence poses, and evaluate the difficulty of practicing nonviolence in a secular society. The concluding essay defines the common ground, isolates the points of conflict, and suggests avenues of further inquiry.
The most important contribution this volume makes is to demonstrate that no Western religious tradition provides a basis for the glorification of violence. Rather, each accepts warfare as a regretted necessity and sets strict limits on the use of force.
This work offers new insights for those interested in the ethics of warfare, peace studies, religious traditions, and international affairs.
Section one of the volume, “Writing Discourses,” features essays by Jonathan Z. Smith, Bruce Lincoln, and Ann Pellegrini that illustrate how critical study enables the analysis of discourses in society and history. Section two, “Riting Social Formations,” includes pieces by Arjun Appadurai, Judith Plaskow, and Nathan Katz that reference both the power of rites to construct society and the act of riting as a form of disciplining that both prescribes and proscribes. The writings of Tomoko Masuzawa, Amy-Jill Levine, Aaron W. Hughes, and Martin S. Jaffee appear in section three, “Righting the Discipline.” They emphasize the correction of movements within the academic study of religion.
Steven W. Ramey frames the collection with a thoughtful introduction that explores the genesis, development, and diversity of critical analysis in the study of religion. An afterword by Russell McCutcheon reflects on the critical study of religion at the University of Alabama and rounds out this superb collection.
The mission of the Department of Religious Studies is to “avoid every tendency toward confusing the study of religion with the practice of religion.” Instruction about—rather than in—religion is foundational to the department’s larger goal of producing knowledge of the world and its many practices and systems of beliefs. Infused with this spirit, these fascinating essays, which read like good conversations with learned friends, offer significant examples of each scholar’s work. Writing Religion will be of value to graduate students, advanced undergraduates, and scholars interested in the study of religion from a critical perspective.
Science and religion are often thought to be advancing irreconcilable goals and thus to be mutually antagonistic. Yet in the often acrimonious debates between the scientific and religions communities, it is easy to lose sight of the fact that both science and religion are systems of thought and knowledge that aim to understand the world and our place in it.
Webs of Reality is a rare examination of the interrelationship between religion and science from a social science perspective, offering a broader view of the relationship, and posing practical questions regarding technology and ethics. Emphasizing how science and religion are practiced instead of highlighting the differences between them, the authors look for the subtle connections, tacit understandings, common history, symbols, and implicit myths that tie them together. How can the practice of science be understood from a religious point of view? What contributions can science make to religious understanding of the world? What contributions can the social sciences make to understanding both knowledge systems? Looking at religion and science as fields of inquiry and habits of mind, the authors discover not only similarities between them but also a wide number of ways in which they complement each other.
Is Darwinian evolution established fact, or a dogma ready to be overtaken by "intelligent design"? This is the debate raging in courtrooms and classrooms across the country.
Why Intelligent Design Fails assembles a team of physicists, biologists, computer scientists, mathematicians, and archaeologists to examine intelligent design from a scientific perspective. They consistently find grandiose claims without merit.
Contributors take intelligent design's two most famous claims--irreducible complexity and information-based arguments--and show that neither challenges Darwinian evolution. They also discuss thermodynamics and self-organization; the ways human design is actually identified in fields such as forensic archaeology; how research in machine intelligence indicates that intelligence itself is the product of chance and necessity; and cosmological fine-tuning arguments.
Intelligent design turns out to be a scientific mistake, but a mistake whose details highlight the amazing power of Darwinian thinking and the wonders of a complex world without design.
•Munawar Anees on Islam
•B.V. Subbarayappa on Hinduism
•Trinh Xuan Thuan on Buddhism
•Heup Young Kim on Asian Christianity
Questions about land use, conservation, and preservation—already so perplexing and contentious—take on a new complexity and greater urgency when the land in question is understood as sacred. This is a view increasingly held, as adherents of mainstream religions come to recognize what indigenous peoples knew centuries ago—that the sacred inheres in nature itself. What such a trend means and how it involves the forces of culture, religion, and constitutional law (especially First Amendment clauses concerning the free exercise of religion) are considered with a remarkable breadth and depth of understanding in this important new work.
Drawing on case studies of national parks and monuments, national forests, and other public lands and resources, Lloyd Burton gives a clear and comprehensive account of how the intertwining influences of culture, religion, and law have affected the management of public lands and resources in the recent past and how they may do so in the future. In a unique and unprecedented way, his book weaves together teachings on nature and the sacred among indigenous and immigrant culture groups in the United States; the relevant constitutional history of religion and government action; and analysis of contemporary conflicts over culture, religion, and public lands management. As such, Worship and Wilderness is essential reading not only for public land managers and environmental policy makers but also for anyone interested in the growing significance of religious interests in the use of resources that constitute our national commons and our common natural heritage.
Drawn from classical and religious texts, as well as the work of poets and other artists, Worldwide Worship is a unique celebration of worship found in many religious traditions. These selections have been chosen singularly and as a group by John Marks Templeton, not only for their individual aesthetic beauty, but also to assist us in learning various lessons of life.
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