What is the nature of the fundamental relation we have to ourselves that makes each of us a self? To answer this question, Charles Larmore develops a systematic theory of the self, challenging the widespread view that the self’s defining relation to itself is to have an immediate knowledge of its own thoughts. On the contrary, Larmore maintains, our essential relation to ourselves is practical, as is clear when we consider the nature of belief and desire. For to believe or desire something consists in committing ourselves to thinking and acting in accord with the presumed truth of our belief or the presumed value of what we desire.

Larmore develops this conception with frequent reference to such classic authors as Montaigne, Stendhal, and Proust and by comparing it to other views of the self in contemporary philosophy. He also discusses the important ethical consequences of his theory of the self, arguing that it allows us to better grasp what it means to be ourselves and why self-understanding often involves self-creation.

Winner of the Académie Française’s Grand Prix de Philosophie, The Practices of the Self is that rare kind of lucid yet rigorous work that transcends disciplinary boundaries.

The history of the book in nineteenth-century Japan follows an uneven course that resists the simple chronology often used to mark the divide between premodern and modern literary history.

By examining the obscured histories of publication, circulation, and reception of widely consumed literary works from late Edo to the early Meiji period, Jonathan Zwicker traces a genealogy of the literary field across a long nineteenth century: one that stresses continuities between the generic conventions of early modern fiction and the modern novel. In the literature of sentiment Zwicker locates a tear-streaked lens through which to view literary practices and readerly expectations that evolved across the century.

Practices of the Sentimental Imagination emphasizes both qualitative and quantitative aspects of literary production and consumption, balancing close readings of canonical and noncanonical texts, sophisticated applications of critical theory, and careful archival research into the holdings of nineteenth-century lending libraries and private collections. By exploring the relationships between and among Japanese literary works and texts from late imperial China, Europe, and America, Zwicker also situates the Japanese novel within a larger literary history of the novel across the global nineteenth century.

Cincinnati's East End river community has been home to generations of working-class people. This racially mixed community has roots that reach back as far as seven generations. But the community is vulnerable. Developers bulldoze "raggedy" but affordable housing to build upscale condos, even as East Enders fight to preserve the community by participating in urban development planning controlled by powerful outsiders.

This book portrays how East Enders practice the preservation of community. Drawing on more than six years of anthropological research and advocacy in the East End, Rhoda Halperin argues for redefining community not merely as a place, but as a set of culturally embedded and class-marked practices that give priority to caring for children and the elderly, procuring livelihood, and providing support for family, friends, and neighbors. These practices create the structures of community within the larger urban power structure.

Halperin uses different genres to weave the voices of East Enders throughout the book. Poems and narratives offer poignant insights into the daily struggles against impersonal market forces that work against the struggle for livelihood. This firsthand account questions commonly held assumptions about working-class people. In a fresh way, it reveals the cultural construction of marginality, from the viewpoints of both "real East Enders" and the urban power structure.

A powerful new understanding of cooperation as an antidote to alienation and inequality

From the crises of racial inequity and capitalism that inspired the Black Lives Matter movement and the Green New Deal to the coronavirus pandemic, stories of mutual aid have shown that, though cooperation is variegated and ever changing, it is also a form of economic solidarity that can help weather contemporary social and economic crises. Addressing this theme, Practicing Cooperation delivers a trenchant and timely argument that the way to a more just and equitable society lies in the widespread adoption of cooperative practices. But what renders cooperation ethical, effective, and sustainable?

Providing a new conceptual framework for cooperation as a form of social practice, Practicing Cooperation describes and critiques three U.S.-based cooperatives: a pair of co-op grocers in Philadelphia, each adjusting to recent growth and renewal; a federation of two hundred low-cost community acupuncture clinics throughout the United States, banded together as a cooperative of practitioners and patients; and a collectively managed Philadelphia experimental dance company, founded in the early 1990s and still going strong. Through these case studies, Andrew Zitcer illuminates the range of activities that make contemporary cooperatives successful: dedicated practitioners, a commitment to inclusion, and ongoing critical reflection. In so doing he asserts that economic and social cooperation must be examined, critiqued, and implemented on multiple scales if it is to combat the pervasiveness of competitive individualism.

Practicing Cooperation is grounded in the voices of practitioners and the result is a clear-eyed look at the lived experience of cooperators from different parts of the economy and a guidebook for people on the potential of this way of life for the pursuit of justice and fairness. 

• What is Privacy Literacy?
• Protecting Privacy
• Educating about Privacy
• Advocating for Privacy

Practicing Transnationalism explores the challenges of teaching American studies in the Middle East during a time of tension and conflict between the United States and the region.

In the first decade of the twenty-first century, American studies programs began to spread in the Middle East. During a time of rising anti-American sentiment, ten major programs were established in the region. What impulses propelled universities in the Middle East to establish these centers and programs? What motivated students to take courses and pursue degrees in American studies? In part, American studies programs developed as a way to “know the enemy,” to better understand America’s ubiquitous influence in foreign relations, technology, and culture; however, some programs grew because residents admired the ideals set forth as American, including democracy and free speech.

Practicing Transnationalism investigates these issues and others, using the experiences and research of the editors and contributors, who worked either directly in these programs or as adjunct to them. These scholars seek to understand what American power means to people in the Middle East. They examine the challenge of developing American studies programs in a transnational paradigm, striving to build programs that are separate from and critical of American imperialism without simply becoming anti-American. In the essays, the contributors provide context for how the field of American studies has grown and developed, and they offer views of cultural interactions and classroom situations, demonstrating the problems instructors faced and how they worked to address them.

"It is absolutely the only philosophy with no humbug in it," an exhilarated William James wrote to a friend early in 1907. And later that year, after finishing the proofs of his "little book," he wrote to his brother Henry: "I shouldn't be surprised if ten years hence it should be rated as 'epoch-making,' for of the definitive triumph of that general way of thinking I can entertain no doubt whatever—I believe it to be something quite like the protestant reformation."

Both the acclaim and outcry that greeted Pragmatism: A New Name for Some Old Ways of Thinking helped to affirm James's conviction. For it was in Pragmatism that he confronted older philosophic methods with the "pragmatic" method, demanding that ideas be tested by their relation to life and their effects in experience. James's reasoning and conclusions in Pragmatism have exerted a profound influence on philosophy in this century, and the book remains a landmark.

Pragmatism is the most famous single work of American philosophy. Its sequel, The Meaning of Truth, is its imperative and inevitable companion. The definitive texts of both works are here available for the first time in one volume, with an introduction by the distinguished contemporary philosopher A. J. Ayer.

In Pragmatism, William James attacked the transcendental, rationalist tradition in philosophy and tried to clear the ground for the doctrine he called radical empiricism. When first published, the book caused an uproar. It was greeted with praise, hostility, ridicule. Determined to clarify his views, James collected nine essays he had written on this subject before he wrote Pragmatism and six written later in response to criticisms by Bertrand Russell and others. He published The Meaning of Truth in 1909, the year before his death.

These two works show James at his best full of verve and good humor. Intent upon making difficult ideas clear, he is characteristically vigorous in his effort to make them prevail.

Throughout his diverse and highly influential career, Hilary Putnam was famous for changing his mind. As a pragmatist he treated philosophical “positions” as experiments in deliberate living. His aim was not to fix on one position but to attempt to do justice to the depth and complexity of reality. In this new collection, he and Ruth Anna Putnam argue that key elements of the classical pragmatism of William James and John Dewey provide a framework for the most progressive and forward-looking forms of philosophy in contemporary thought. The Putnams present a compelling defense of the radical originality of the philosophical ideas of James and Dewey and their usefulness in confronting the urgent social, political, and moral problems of the twenty-first century.

Pragmatism as a Way of Life brings together almost all of the Putnams’ pragmatist writings—essays they wrote as individuals and as coauthors. The pragmatism they endorse, though respectful of the sciences, is an open experience-based philosophy of our everyday lives that trenchantly criticizes the fact/value dualism running through contemporary culture. Hilary Putnam argues that all facts are dependent on cognitive values, while Ruth Anna Putnam turns the problem around, illuminating the factual basis of moral principles. Together, they offer a shared vision which, in Hilary’s words, “could serve as a manifesto for what the two of us would like philosophy to look like in the twenty-first century and beyond.”

“Provocative and engaging…The array of urgent questions and crises facing our democracy makes one miss Richard Rorty’s voice: insistent, relentlessly questioning, and dedicated to the proposition that we can’t afford to let our democracy fail.”
—Chris Lehmann, New Republic

“Richard Rorty was the most iconoclastic and dramatic philosopher of the last half-century. In this final book, his unique literary style, singular intellectual zest, and demythologizing defiance of official philosophy are on full display.”
—Cornel West

“Coherent, often brilliant, and it presents a clear and timely case for political pragmatism.”
—Jonathan Rée, Prospect

“Today, there are few philosophers left whose thoughts are inspired by a unifying vision; there are even fewer who can articulate such a view in terms of such a ravishing flow of provocative, but sharp and differentiated, arguments.”
—Jürgen Habermas

Richard Rorty’s final masterwork offers his culminating thoughts on the influential version of pragmatism he began to articulate decades ago in his groundbreaking Philosophy and the Mirror of Nature. He identifies anti-authoritarianism as the principal impulse and virtue of pragmatism. Anti-authoritarianism, in this view, means acknowledging that our cultural inheritance is always open to revision because no authority exists to ascertain the truth, once and for all. If we cannot rely on the unshakable certainties of God or nature, then all we have left to go on—and argue with—are the opinions and ideas of our fellow humans. The test of these ideas, Rorty suggests, is relatively simple: Do they work? Do they produce the peace, freedom, and happiness we desire? To achieve this enlightened pragmatism is not easy, though. Pragmatism demands trust. It demands that we think and care about what others think and care about, and that we account for their doubts of and objections to our own beliefs.

No book offers a more accessible account of pragmatism, just as no philosopher has more eloquently challenged the hidebound traditions arrayed against the goals of social justice.

A poignant reflection on alienation and belonging, told through the lives of five remarkable people who struggled against nationalism and intolerance in one of Europe’s most stunning cities.

What does it mean to belong somewhere? For many of Prague’s inhabitants, belonging has been linked to the nation, embodied in the capital city. Grandiose medieval buildings and monuments to national heroes boast of a glorious, shared history. Past governments, democratic and Communist, layered the city with architecture that melded politics and nationhood. Not all inhabitants, however, felt included in these efforts to nurture national belonging. Socialists, dissidents, Jews, Germans, and Vietnamese—all have been subject to hatred and political persecution in the city they called home.

Chad Bryant tells the stories of five marginalized individuals who, over the last two centuries, forged their own notions of belonging in one of Europe’s great cities. An aspiring guidebook writer, a German-speaking newspaperman, a Bolshevik carpenter, an actress of mixed heritage who came of age during the Communist terror, and a Czech-speaking Vietnamese blogger: none of them is famous, but their lives are revealing. They speak to tensions between exclusionary nationalism and on-the-ground diversity. In their struggles against alienation and dislocation, they forged alternative communities in cafes, workplaces, and online. While strolling park paths, joining political marches, or writing about their lives, these outsiders came to embody a city that, on its surface, was built for others.

A powerful and creative meditation on place and nation, the individual and community, Prague envisions how cohesion and difference might coexist as it acknowledges a need common to all.

In September 1938, the Munich Agreement delivered the Sudetenland to Germany. Six months later, Hitler’s troops marched unopposed into Prague and established the Protectorate of Bohemia and Moravia—the first non-German territory to be occupied by Nazi Germany. Although Czechs outnumbered Germans thirty to one, Nazi leaders were determined to make the region entirely German.

Chad Bryant explores the origins and implementation of these plans as part of a wider history of Nazi rule and its consequences for the region. To make the Protectorate German, half the Czech population (and all Jews) would be expelled or killed, with the other half assimilated into a German national community with the correct racial and cultural composition. With the arrival of Reinhard Heydrich, Germanization measures accelerated. People faced mounting pressure from all sides. The Nazis required their subjects to act (and speak) German, while Czech patriots, and exiled leaders, pressed their countrymen to act as “good Czechs.”

By destroying democratic institutions, harnessing the economy, redefining citizenship, murdering the Jews, and creating a climate of terror, the Nazi occupation set the stage for the postwar expulsion of Czechoslovakia’s three million Germans and for the Communists’ rise to power in 1948. The region, Bryant shows, became entirely Czech, but not before Nazi rulers and their postwar successors had changed forever what it meant to be Czech, or German.

A city of immense literary mystique, Prague has inspired writers across the centuries with its beauty, cosmopolitanism, and tragic history. Envisioning the ancient city in central Europe as a multilayered text, or palimpsest, that has been constantly revised and rewritten—from the medieval and Renaissance chroniclers who legitimized the city’s foundational origins to the modernists of the early twentieth century who established its reputation as the new capital of the avant-garde—Alfred Thomas argues that Prague has become a paradoxical site of inscription and effacement, of memory and forgetting, a utopian link to the prewar and pre-Holocaust European past and a dystopia of totalitarian amnesia.

Considering a wide range of writers, including the city’s most famous son, Franz Kafka, Prague Palimpsest reassesses the work of poets and novelists such as Bohumil Hrabal, Milan Kundera, Gustav Meyrink, Jan Neruda, Vítĕzslav Nezval, and Rainer Maria Rilke and engages with other famous authors who “wrote” Prague, including Guillaume Apollinaire, Ingeborg Bachmann, Albert Camus, Paul Celan, and W. G. Sebald. The result is a comparative, interdisciplinary study that helps to explain why Prague—more than any other major European city—has haunted the cultural and political imagination of the West.

The Prague Linguistic Circle came into being on the afternoon of October 6, 1926, when five Czech and Russian linguists gathered to hear a lecture by a German colleague. From this international beginning, the interests of the group grew to first encompass language in all its functional heterogeneity and then finally all of culture, which the Circle conceived of as a structure of sign systems. Semiotics was thus the overarching discipline for the Prague School, serving to organize all phenomena shared and exchanged by a cultural community.

In recent years increasing attention has been paid to the importance of the Prague School, but writing about it has frequently been marred by misconceptions. The central aim of this volume is to correct those misconceptions and to present the diversity of interests within the Prague School—literary criticism, linguistics, theory of theater, folklore, and philosophy. These essays by Bogatyrëv, Jakobson, Karcevskij, Mukařovský, Rieger, Vodička, and Honzl are here translated into English for the first time. Some have a special historical value in illuminating critical stages of structuralist thinking; others reveal the timeliness of the School's contributions for the theoretical conflicts of our day. Each essay is accompanied by an informative introductory note, and the whole is followed by the editor's "Postscript," tracing the roots of structuralist aesthetics.

This is a collection of Jan Neruda's intimate, wry, bittersweet stories of life among the inhabitants of the Little Quarter of nineteenth-century Prague. These finely tuned and varied vignettes established Neruda as the quintessential Czech nineteenth-century realist, the Charles Dickens of a Prague becoming ever more aware of itself as a Czech rather than an Austrian city.

Prague Tales is a classic by a writer whose influence has been acknowledged by generations of Czech writers, including Ivan Klíma, who contributes an introduction to this new translation.

The action of James Fenimore Cooper's The Prairie (1827) unfolds against the backdrop of the grasslands beyond the Mississippi, just after the Louisiana Purchase, in the early days of western expansion. It features Cooper's most celebrated literary creation, Natty Bumppo, now aged and reduced to making a living by trapping. As the frontiersman's epic journey from the Atlantic to the Pacific nears its end in a vast and still uninhabited region that Cooper consistently imagines as an ocean of the interior, nothing less than the future identity of America is at stake, Domhnall Mitchell suggests in his Introduction.

The John Harvard Library edition reproduces the authoritative text of the novel from The Writings of James Fenimore Cooper, published by the State University of New York Press.

Since 1959 The John Harvard Library has been instrumental in publishing essential American writings in authoritative editions.