A SCHOLARLY BOOK REPOSITORY360 start with E start with E
In his superb introductory essay, Camic situates Parsons's early writings in their sociointellectual and biographical context. Drawing upon extensive historical research, he identifies three overlapping but relatively distinct thematic phases in the early development of Paron's ideas: that on capitalist society and its origins, that one the historical development of the theory of action, and that on the foundations of analytical sociology. Camic correlates the emergence of these phases to Parsons's experiences at Amherst College in the early 1920s, in London and Heidelberg during the mid-1920s, and at Harvard University in the important period from the late 1920s to the mid-1930s. Reproducing in full each of twenty-one selections, this volume charts the changes and continues in the early development of some of Parsons's most fundamental ideas.
A major new edition of the so-called Presocratics.
The fragments and testimonia of the early Greek philosophers (often labeled the ‘Presocratics’) have always been not only a fundamental source for understanding archaic Greek culture and ancient philosophy but also a perennially fresh resource that has stimulated Western thought until the present day. This new systematic conception and presentation of the evidence differs in three ways from Hermann Diels’s groundbreaking work, as well as from later editions: it renders explicit the material’s thematic organization; it includes a selection from such related bodies of evidence as archaic poetry, classical drama, and the Hippocratic corpus; and it presents an overview of the reception of these thinkers until the end of antiquity.
Volume I contains introductory and reference materials essential for using all other parts of the edition.
Volume II presents preliminary chapters on ancient doxography, the cosmological and moral background, and includes the early Ionian thinkers Pherecydes, Thales, Anaximander, and Anaximenes.
Volume III includes the early Ionian thinkers Xenophanes and Heraclitus.
Volume IV presents Pythagoras and the Pythagorean School, including Hippasus, Philolaus, Eurytus, Archytas, Hicetas, and Ecphantus, along with chapters on doctrines not attributed by name and reception.
Volume V includes the western Greek thinkers Parmenides, Zeno, Melissus, Empedocles, Alcmaeon, and Hippo.
Volume Vi includes the later Ionian and Athenian thinkers Anaxagoras, Archelaus, and Diogenes of Apollonia, along with chapters on early Greek medicine and the Derveni Papyrus.
Volume VII includes the atomists Leucippus and Democritus.
Volume VIII includes the so-called sophists Protagoras, Gorgias, Prodicus, Thrasymachus, and Hippias, along with testimonia relating to the life, views, and argumentative style of Socrates.
Volume IX includes the so-called sophists Antiphon, Lycophron, and Xeniades, along with the Anonymous of Iamblichus, the Dissoi Logoi, a chapter on characterizations of the ‘sophists’ as a group, and an appendix on philosophy and philosophers in Greek drama.
A major new edition of the so-called Presocratics.
The fragments and testimonia of the early Greek philosophers (often labeled the ‘Presocratics’) have always been not only a fundamental source for understanding archaic Greek culture and ancient philosophy but also a perennially fresh resource that has stimulated Western thought until the present day. This new systematic conception and presentation of the evidence differs in three ways from Hermann Diels’s groundbreaking work, as well as from later editions: it renders explicit the material’s thematic organization; it includes a selection from such related bodies of evidence as archaic poetry, classical drama, and the Hippocratic corpus; and it presents an overview of the reception of these thinkers until the end of antiquity.
Volume I contains introductory and reference materials essential for using all other parts of the edition.
Volume II presents preliminary chapters on ancient doxography, the cosmological and moral background, and includes the early Ionian thinkers Pherecydes, Thales, Anaximander, and Anaximenes.
Volume III includes the early Ionian thinkers Xenophanes and Heraclitus.
Volume IV presents Pythagoras and the Pythagorean School, including Hippasus, Philolaus, Eurytus, Archytas, Hicetas, and Ecphantus, along with chapters on doctrines not attributed by name and reception.
Volume V includes the western Greek thinkers Parmenides, Zeno, Melissus, Empedocles, Alcmaeon, and Hippo.
Volume Vi includes the later Ionian and Athenian thinkers Anaxagoras, Archelaus, and Diogenes of Apollonia, along with chapters on early Greek medicine and the Derveni Papyrus.
Volume VII includes the atomists Leucippus and Democritus.
Volume VIII includes the so-called sophists Protagoras, Gorgias, Prodicus, Thrasymachus, and Hippias, along with testimonia relating to the life, views, and argumentative style of Socrates.
Volume IX includes the so-called sophists Antiphon, Lycophron, and Xeniades, along with the Anonymous of Iamblichus, the Dissoi Logoi, a chapter on characterizations of the ‘sophists’ as a group, and an appendix on philosophy and philosophers in Greek drama.
A major new edition of the so-called Presocratics.
The fragments and testimonia of the early Greek philosophers (often labeled the ‘Presocratics’) have always been not only a fundamental source for understanding archaic Greek culture and ancient philosophy but also a perennially fresh resource that has stimulated Western thought until the present day. This new systematic conception and presentation of the evidence differs in three ways from Hermann Diels’s groundbreaking work, as well as from later editions: it renders explicit the material’s thematic organization; it includes a selection from such related bodies of evidence as archaic poetry, classical drama, and the Hippocratic corpus; and it presents an overview of the reception of these thinkers until the end of antiquity.
Volume I contains introductory and reference materials essential for using all other parts of the edition.
Volume II presents preliminary chapters on ancient doxography, the cosmological and moral background, and includes the early Ionian thinkers Pherecydes, Thales, Anaximander, and Anaximenes.
Volume III includes the early Ionian thinkers Xenophanes and Heraclitus.
Volume IV presents Pythagoras and the Pythagorean School, including Hippasus, Philolaus, Eurytus, Archytas, Hicetas, and Ecphantus, along with chapters on doctrines not attributed by name and reception.
Volume V includes the western Greek thinkers Parmenides, Zeno, Melissus, Empedocles, Alcmaeon, and Hippo.
Volume Vi includes the later Ionian and Athenian thinkers Anaxagoras, Archelaus, and Diogenes of Apollonia, along with chapters on early Greek medicine and the Derveni Papyrus.
Volume VII includes the atomists Leucippus and Democritus.
Volume VIII includes the so-called sophists Protagoras, Gorgias, Prodicus, Thrasymachus, and Hippias, along with testimonia relating to the life, views, and argumentative style of Socrates.
Volume IX includes the so-called sophists Antiphon, Lycophron, and Xeniades, along with the Anonymous of Iamblichus, the Dissoi Logoi, a chapter on characterizations of the ‘sophists’ as a group, and an appendix on philosophy and philosophers in Greek drama.
A major new edition of the so-called Presocratics.
The fragments and testimonia of the early Greek philosophers (often labeled the ‘Presocratics’) have always been not only a fundamental source for understanding archaic Greek culture and ancient philosophy but also a perennially fresh resource that has stimulated Western thought until the present day. This new systematic conception and presentation of the evidence differs in three ways from Hermann Diels’s groundbreaking work, as well as from later editions: it renders explicit the material’s thematic organization; it includes a selection from such related bodies of evidence as archaic poetry, classical drama, and the Hippocratic corpus; and it presents an overview of the reception of these thinkers until the end of antiquity.
Volume I contains introductory and reference materials essential for using all other parts of the edition.
Volume II presents preliminary chapters on ancient doxography, the cosmological and moral background, and includes the early Ionian thinkers Pherecydes, Thales, Anaximander, and Anaximenes.
Volume III includes the early Ionian thinkers Xenophanes and Heraclitus.
Volume IV presents Pythagoras and the Pythagorean School, including Hippasus, Philolaus, Eurytus, Archytas, Hicetas, and Ecphantus, along with chapters on doctrines not attributed by name and reception.
Volume V includes the western Greek thinkers Parmenides, Zeno, Melissus, Empedocles, Alcmaeon, and Hippo.
Volume Vi includes the later Ionian and Athenian thinkers Anaxagoras, Archelaus, and Diogenes of Apollonia, along with chapters on early Greek medicine and the Derveni Papyrus.
Volume VII includes the atomists Leucippus and Democritus.
Volume VIII includes the so-called sophists Protagoras, Gorgias, Prodicus, Thrasymachus, and Hippias, along with testimonia relating to the life, views, and argumentative style of Socrates.
Volume IX includes the so-called sophists Antiphon, Lycophron, and Xeniades, along with the Anonymous of Iamblichus, the Dissoi Logoi, a chapter on characterizations of the ‘sophists’ as a group, and an appendix on philosophy and philosophers in Greek drama.
A major new edition of the so-called Presocratics.
The fragments and testimonia of the early Greek philosophers (often labeled the ‘Presocratics’) have always been not only a fundamental source for understanding archaic Greek culture and ancient philosophy but also a perennially fresh resource that has stimulated Western thought until the present day. This new systematic conception and presentation of the evidence differs in three ways from Hermann Diels’s groundbreaking work, as well as from later editions: it renders explicit the material’s thematic organization; it includes a selection from such related bodies of evidence as archaic poetry, classical drama, and the Hippocratic corpus; and it presents an overview of the reception of these thinkers until the end of antiquity.
Volume I contains introductory and reference materials essential for using all other parts of the edition.
Volume II presents preliminary chapters on ancient doxography, the cosmological and moral background, and includes the early Ionian thinkers Pherecydes, Thales, Anaximander, and Anaximenes.
Volume III includes the early Ionian thinkers Xenophanes and Heraclitus.
Volume IV presents Pythagoras and the Pythagorean School, including Hippasus, Philolaus, Eurytus, Archytas, Hicetas, and Ecphantus, along with chapters on doctrines not attributed by name and reception.
Volume V includes the western Greek thinkers Parmenides, Zeno, Melissus, Empedocles, Alcmaeon, and Hippo.
Volume Vi includes the later Ionian and Athenian thinkers Anaxagoras, Archelaus, and Diogenes of Apollonia, along with chapters on early Greek medicine and the Derveni Papyrus.
Volume VII includes the atomists Leucippus and Democritus.
Volume VIII includes the so-called sophists Protagoras, Gorgias, Prodicus, Thrasymachus, and Hippias, along with testimonia relating to the life, views, and argumentative style of Socrates.
Volume IX includes the so-called sophists Antiphon, Lycophron, and Xeniades, along with the Anonymous of Iamblichus, the Dissoi Logoi, a chapter on characterizations of the ‘sophists’ as a group, and an appendix on philosophy and philosophers in Greek drama.
A major new edition of the so-called Presocratics.
The fragments and testimonia of the early Greek philosophers (often labeled the ‘Presocratics’) have always been not only a fundamental source for understanding archaic Greek culture and ancient philosophy but also a perennially fresh resource that has stimulated Western thought until the present day. This new systematic conception and presentation of the evidence differs in three ways from Hermann Diels’s groundbreaking work, as well as from later editions: it renders explicit the material’s thematic organization; it includes a selection from such related bodies of evidence as archaic poetry, classical drama, and the Hippocratic corpus; and it presents an overview of the reception of these thinkers until the end of antiquity.
Volume I contains introductory and reference materials essential for using all other parts of the edition.
Volume II presents preliminary chapters on ancient doxography, the cosmological and moral background, and includes the early Ionian thinkers Pherecydes, Thales, Anaximander, and Anaximenes.
Volume III includes the early Ionian thinkers Xenophanes and Heraclitus.
Volume IV presents Pythagoras and the Pythagorean School, including Hippasus, Philolaus, Eurytus, Archytas, Hicetas, and Ecphantus, along with chapters on doctrines not attributed by name and reception.
Volume V includes the western Greek thinkers Parmenides, Zeno, Melissus, Empedocles, Alcmaeon, and Hippo.
Volume Vi includes the later Ionian and Athenian thinkers Anaxagoras, Archelaus, and Diogenes of Apollonia, along with chapters on early Greek medicine and the Derveni Papyrus.
Volume VII includes the atomists Leucippus and Democritus.
Volume VIII includes the so-called sophists Protagoras, Gorgias, Prodicus, Thrasymachus, and Hippias, along with testimonia relating to the life, views, and argumentative style of Socrates.
Volume IX includes the so-called sophists Antiphon, Lycophron, and Xeniades, along with the Anonymous of Iamblichus, the Dissoi Logoi, a chapter on characterizations of the ‘sophists’ as a group, and an appendix on philosophy and philosophers in Greek drama.
A major new edition of the so-called Presocratics.
The fragments and testimonia of the early Greek philosophers (often labeled the ‘Presocratics’) have always been not only a fundamental source for understanding archaic Greek culture and ancient philosophy but also a perennially fresh resource that has stimulated Western thought until the present day. This new systematic conception and presentation of the evidence differs in three ways from Hermann Diels’s groundbreaking work, as well as from later editions: it renders explicit the material’s thematic organization; it includes a selection from such related bodies of evidence as archaic poetry, classical drama, and the Hippocratic corpus; and it presents an overview of the reception of these thinkers until the end of antiquity.
Volume I contains introductory and reference materials essential for using all other parts of the edition.
Volume II presents preliminary chapters on ancient doxography, the cosmological and moral background, and includes the early Ionian thinkers Pherecydes, Thales, Anaximander, and Anaximenes.
Volume III includes the early Ionian thinkers Xenophanes and Heraclitus.
Volume IV presents Pythagoras and the Pythagorean School, including Hippasus, Philolaus, Eurytus, Archytas, Hicetas, and Ecphantus, along with chapters on doctrines not attributed by name and reception.
Volume V includes the western Greek thinkers Parmenides, Zeno, Melissus, Empedocles, Alcmaeon, and Hippo.
Volume Vi includes the later Ionian and Athenian thinkers Anaxagoras, Archelaus, and Diogenes of Apollonia, along with chapters on early Greek medicine and the Derveni Papyrus.
Volume VII includes the atomists Leucippus and Democritus.
Volume VIII includes the so-called sophists Protagoras, Gorgias, Prodicus, Thrasymachus, and Hippias, along with testimonia relating to the life, views, and argumentative style of Socrates.
Volume IX includes the so-called sophists Antiphon, Lycophron, and Xeniades, along with the Anonymous of Iamblichus, the Dissoi Logoi, a chapter on characterizations of the ‘sophists’ as a group, and an appendix on philosophy and philosophers in Greek drama.
A major new edition of the so-called Presocratics.
The fragments and testimonia of the early Greek philosophers (often labeled the ‘Presocratics’) have always been not only a fundamental source for understanding archaic Greek culture and ancient philosophy but also a perennially fresh resource that has stimulated Western thought until the present day. This new systematic conception and presentation of the evidence differs in three ways from Hermann Diels’s groundbreaking work, as well as from later editions: it renders explicit the material’s thematic organization; it includes a selection from such related bodies of evidence as archaic poetry, classical drama, and the Hippocratic corpus; and it presents an overview of the reception of these thinkers until the end of antiquity.
Volume I contains introductory and reference materials essential for using all other parts of the edition.
Volume II presents preliminary chapters on ancient doxography, the cosmological and moral background, and includes the early Ionian thinkers Pherecydes, Thales, Anaximander, and Anaximenes.
Volume III includes the early Ionian thinkers Xenophanes and Heraclitus.
Volume IV presents Pythagoras and the Pythagorean School, including Hippasus, Philolaus, Eurytus, Archytas, Hicetas, and Ecphantus, along with chapters on doctrines not attributed by name and reception.
Volume V includes the western Greek thinkers Parmenides, Zeno, Melissus, Empedocles, Alcmaeon, and Hippo.
Volume Vi includes the later Ionian and Athenian thinkers Anaxagoras, Archelaus, and Diogenes of Apollonia, along with chapters on early Greek medicine and the Derveni Papyrus.
Volume VII includes the atomists Leucippus and Democritus.
Volume VIII includes the so-called sophists Protagoras, Gorgias, Prodicus, Thrasymachus, and Hippias, along with testimonia relating to the life, views, and argumentative style of Socrates.
Volume IX includes the so-called sophists Antiphon, Lycophron, and Xeniades, along with the Anonymous of Iamblichus, the Dissoi Logoi, a chapter on characterizations of the ‘sophists’ as a group, and an appendix on philosophy and philosophers in Greek drama.
A major new edition of the so-called Presocratics.
The fragments and testimonia of the early Greek philosophers (often labeled the ‘Presocratics’) have always been not only a fundamental source for understanding archaic Greek culture and ancient philosophy but also a perennially fresh resource that has stimulated Western thought until the present day. This new systematic conception and presentation of the evidence differs in three ways from Hermann Diels’s groundbreaking work, as well as from later editions: it renders explicit the material’s thematic organization; it includes a selection from such related bodies of evidence as archaic poetry, classical drama, and the Hippocratic corpus; and it presents an overview of the reception of these thinkers until the end of antiquity.
Volume I contains introductory and reference materials essential for using all other parts of the edition.
Volume II presents preliminary chapters on ancient doxography, the cosmological and moral background, and includes the early Ionian thinkers Pherecydes, Thales, Anaximander, and Anaximenes.
Volume III includes the early Ionian thinkers Xenophanes and Heraclitus.
Volume IV presents Pythagoras and the Pythagorean School, including Hippasus, Philolaus, Eurytus, Archytas, Hicetas, and Ecphantus, along with chapters on doctrines not attributed by name and reception.
Volume V includes the western Greek thinkers Parmenides, Zeno, Melissus, Empedocles, Alcmaeon, and Hippo.
Volume Vi includes the later Ionian and Athenian thinkers Anaxagoras, Archelaus, and Diogenes of Apollonia, along with chapters on early Greek medicine and the Derveni Papyrus.
Volume VII includes the atomists Leucippus and Democritus.
Volume VIII includes the so-called sophists Protagoras, Gorgias, Prodicus, Thrasymachus, and Hippias, along with testimonia relating to the life, views, and argumentative style of Socrates.
Volume IX includes the so-called sophists Antiphon, Lycophron, and Xeniades, along with the Anonymous of Iamblichus, the Dissoi Logoi, a chapter on characterizations of the ‘sophists’ as a group, and an appendix on philosophy and philosophers in Greek drama.
Essays by noted cultural and literary theorists join with Bové’s contemporary preface to represent the important and unique moment in recent intellectual history when postmodernism was no longer seen primarily as an architectural term, had not yet come to describe the wide range of culture it does now, but was finding power and place in the literary realm. These essays show that the history of postmodernism and its attendant critical theories are both more complex and more deeply bound with literary criticism than often is acknowledged today. Early Postmodernism demonstrates not only the significance of these literary studies, but also the role played by literary critical postmodernism in making possible newer forms of critical and cultural studies.
Contributors. Barry Alpert, Charles Altieri, David Antin, Harold Bloom, Paul A. Bové, Hélène Cixous, Gerald Gillespie, Ihab Hassan, Joseph N. Riddel, William, V. Spanos, Catharine R. Stimpson, Cornel West
This volume is a study and edition of Bcom Idan ral gri's (1227-1305) Bstan pa rgyas pa rgyan gyi nyi 'od. Likely composed in the last decades of the thirteenth century, this systematic list of Buddhist Sutras, Tantras, Shastras, and related genres translated primarily from Sanskrit and other Indic languages holds an important place in the history of Buddhist literature in Tibet. It affords a glimpse of one Tibetan scholar's efforts to classify more than two thousand titles of Buddhist literature in the decades before the canonical collections known as the Bka' 'gyur and the Bstan 'gyur achieved a relatively stable form. Tibetan historiography traces the origin of the Bka' 'gyur and Bstan 'gyur to Bcom ldan ral gri's efforts, though the unique structure of the Bstan pa rgyas pa rgyan gyi nyi 'od, which differs greatly from available Bka' 'gyur and Bstan 'gyur catalogs, shows that the situation is more complex.
Known to contemporary scholars of Tibetan literature for some time through mention in other works, Bcom ldan ral gri's survey has recently become available for the first time in two manuscripts. The present work contains a detailed historical introduction, an annotated edition of the two manuscripts, as well as concordances and appendices intended to aid the comparative study of early Tibetan collections of Indic Buddhist literature.
Volume 1 of “The Early Works of John Dewey, 1882–1898” is entitled “Early Essays and Leibniz’s New Essays Concerning the Human Understanding, 1882–1888.” Included here are all Dewey’s earliest writings, from his first published article through his book on Leibniz.
The materials in this volume provide a chronological record of Dewey’s early development—beginning with the article he sent to the Journal of Speculative Philosophy in 1881 while he was a high-school teacher in Oil City, Pennsylvania, and closing with his widely-acclaimed work on Leibniz in the Grigg’s Series of German Philosophical Classics, written when he was an Assistant Professor at the University of Michigan. During these years between 1882 and 1888, Dewey’s life course was established: he decided to follow a career in philosophy, completed doctoral studies at Johns Hopkins University, became an Instructor at the University of Michigan, was promoted to Assistant Professor, and accepted a position as Chairman of the Department of Philosophy at the University of Minnesota. With the publication of Psychology, he became well known among scholars in this country; a series of articles in the British journal Mind brought him prominence in British philosophical circles. His articles were abstracted in the Revue philosophique.
None of the articles collected in this volume was reprinted during the author’s lifetime. For the first time, it is now possible for Dewey scholars to study consecutively in one publication all the essays which originally appeared in many periodicals.
With an original publication date of 1887, Psychology us Volume 2 of "The Early Works." It appears first in the series to introduce scholars and general readers to the use of modern textual criticism in a work outside the literary field. Designed as a "scholar's reading edition," the volumes presents the text of Dewey's work as the author intended, clear of editorial footnotes. All apparatus is conveniently arranged in appendix form. As evidence of its wide adoption and use as a college textbook, Psychology had a publishing history of twenty-six printings. For two of the reprintings, Dewey made extensive revisions in content to incorporate developments in the field of psychology as well as in his own thinking. The textual appendices include a thorough tabulation of these changes and detailed evidence for editorial decisions.
In recognition of the high quality and scholarly standards of the textual editing, this edition of Psychology is the first nonliterary work awarded the Seal of the Modern Language Association Center for Editions of American Authors. By applying to the work of a philosopher the procedures used in modern textual editions of American writers such as Hawthorne, the Southern Illinois University Dewey edition is establishing a pattern for future collected editions of the writings of American philosophers.
At the time Dewey wrote Psychology, the relation between psychology and philosophy was in dispute, and he attempted to incorporate the new physiological psychology represented by G. Stanley Hall into the philosophical system and ethics of George Sylvester Morris. He wrote in May, 1886, that he wanted his textbook in psychology to be one "with the greatest possible unity of principle, so that without ceasing to be a psychology, it shall be an introduction to philosophy in general." His goal, expressed in these terms, foreshadowed the direction of his work in the years that followed, with its continuing emphasis on the interrelations among the various disciplines rather than on separate specializations. In his long and fruitful professional career, this was to be his only attempt to treat the whole field of psychology systematically. Although he maintained a lively interest in psychology, that interest was expressed in connection with his writing in other areas such as ethics, education, logic, social philosophy and aesthetics.
This third volume in the definitive edition of Dewey’s early work opens with his tribute to George Sylvester Morris, the former teacher who had brought Dewey to the University of Michigan. Morris’s death in 1889 left vacant the Department of Philosophy chairmanship and led to Dewey’s returning to fill that post after a year’s stay at Minnesota.
Appearing here, among all his writings from 1889 through 1892, are Dewey’s earliest comprehensive statements on logic and his first book on ethics. Dewey’s marked copy of the galley-proof for his important article “The Present Position of Logical Theory,” recently discovered among the papers of the Open Court Publishing Company, is used as the basis for the text, making available for the first time his final changes and corrections.
The textual studies that make The Early Works unique among American philosophical editions are reported in detail. One of these, “A Note on Applied Psychology,” documents the fact that Dewey did not co-author this book frequently attributed to him. Six brief unsigned articles written in 1891 for a University of Michigan student publication, the Inlander, have been identified as Dewey’s and are also included in this volume. In both style and content, these articles reflect Dewey’s conviction that philosophy should be used as a means of illuminating the contemporary scene; thus they add a new dimension to present knowledge of his early writing.
Volume 4 of’ “The Early Works” series covers the period of Dewey’s last year and one-half at the University of Michigan and his first half-year at the University of Chicago. In addition to sixteen articles the present volume contains Dewey’s reviews of six books and three articles, verbatim reports of three oral statements made by Dewey, and a full-length book, The Study of Ethics.
Like its predecessors in this series, this volume presents a “clear text,” free of interpretive or reference material. Apparatus, including references, corrections, and emendations, is confined to appendix material. Fredson Bowers, the Consulting Textual Editor, has provided an essay on the textual principles and procedures, and Wayne A. R. Leys, Professor of Philosophy at Southern Illinois University, has written an Introduction discussing the relationship between Dewey’s writings of this period and his later work. That Dewey’s scholarship and writing was at an especially high level during 1893 and 1894 may be considered an index to the significance of this two-year period.
This fifth and concluding volume of “The Early Works of John Dewey” is the only one of the series made up entirely of essays. The appearance during the four-year period, 1895–98, of thirty-eight items amply indicates that Dewey continued to maintain a high level of published output. These were the years of Dewey’s most extensive work and involvement at the University of Chicago.
Like its predecessors in this series, this volume presents a “clear text,” free of interpretive or reference material. Apparatus, including references, corrections, and emendations, is confined to appendix material. Fredson Bowers, the Consulting Textual Editor, has provided an essay on the textual principles and procedures, and William P. McKenzie, Professor of Philosophy and Education at Southern Illinois University, has written an introduction identifying the thread connecting the apparently diffuse material in the many articles of this volume—Dewey’s attempt to unite philosophy with psychology and sociology and with education.
Walter Benjamin became a published writer at the age of seventeen. Yet the first stirrings of this most original of critical minds—penned during the years in which he transformed himself from the comfortable son of a haute-bourgeois German Jewish family into the nomadic, uncompromising philosopher-critic we have since come to appreciate—have until now remained largely unavailable in English. Early Writings, 1910-1917 rectifies this situation, documenting the formative intellectual experiences of one of the twentieth century's most resolutely independent thinkers.
Here we see the young Benjamin in his various roles as moralist, cultural critic, school reformer, and poet-philosopher. The diversity of interest and profundity of thought characteristic of his better-known work from the 1920s and 30s are already in evidence, as we witness the emergence of critical projects that would occupy Benjamin throughout his intellectual career: the role of the present in historical remembrance, the relationship of the intellectual to political action, the idea of truth in works of art, and the investigation of language as the veiled medium of experience.
Even at this early stage, a recognizably Benjaminian way of thinking comes into view—a daring, boundary-crossing enterprise that does away with classical antitheses in favor of the relentlessly-seeking critical consciousness that produced the groundbreaking works of his later years. With the publication of these early writings, our portrait of one of the most significant intellects of the twentieth century edges closer to completion.
In Earth in Mind, noted environmental educator David W. Orr focuses not on problems in education, but on the problem of education. Much of what has gone wrong with the world, he argues, is the result of inadequate and misdirected education that:
- alienates us from life in the name of human domination
- causes students to worry about how to make a living before they know who they are
- overemphasizes success and careers
- separates feeling from intellect and the practical from the theoretical
- deadens the sense of wonder for the created world
The author begins by establishing the grounds for a debate about education and knowledge. He describes the problems of education from an ecological perspective, and challenges the "terrible simplifiers" who wish to substitute numbers for values. He follows with a presentation of principles for re-creating education in the broadest way possible, discussing topics such as biophilia, the disciplinary structure of knowledge, the architecture of educational buildings, and the idea of ecological intelligence. Orr concludes by presenting concrete proposals for reorganizing the curriculum to draw out our affinity for life.
Shrewd science-writers, O’Connor shows, marketed spectacular visions of past worlds, piquing the public imagination with glimpses of man-eating mammoths, talking dinosaurs, and sea-dragons spawned by Satan himself. These authors—including men of science, women, clergymen, biblical literalists, hack writers, blackmailers, and prophets—borrowed freely from the Bible, modern poetry, and the urban entertainment industry, creating new forms of literature in order to transport their readers into a vanished and alien past.
In exploring the use of poetry and spectacle in the promotion of popular science, O’Connor proves that geology’s success owed much to the literary techniques of its authors. An innovative blend of the history of science, literary criticism, book history, and visual culture, The Earth on Show rethinks the relationship between science and literature in the nineteenth century.
An intellectual history of architectural modernism for an age of rising global inequality and environmental crisis.
The Earth That Modernism Built traces the rise of planetary design to an imperialist discourse about the influence of the earthly environment on humanity. Kenny Cupers argues that to understand how the earth became an object of design, we need to radically shift the terms of analysis. Rather than describing how new design ideas and practices traveled and transformed people and places across the globe, this book interrogates the politics of life and earth underpinning this process. It demonstrates how approaches to modern housing, landscape design, and infrastructure planning are indebted to an understanding of planetary and human ecology fueled by settler colonialism and imperial ambition.
Cupers draws from both canonical and unknown sources and archives in Germany, Namibia, and Poland to situate Wilhelmine and Weimar design projects in an expansive discourse about the relationship between soil, settlement, and race. This reframing reveals connections between colonial officials planning agricultural hinterlands, garden designers proselytizing geopolitical theory, soil researchers turning to folklore, and Bauhaus architects designing modern communities according to functionalist principles. Ultimately, The Earth That Modernism Built shows how the conviction that we can design our way out of environmental crisis is bound to exploitative and divisive ways of inhabiting the earth.
To what extent does the meaning we find in our lives depend upon the assumption there will always be a new generation to continue the human adventure? What would it be like if science were able to extend life indefinitely, and is this something already enshrined in the doctrine of reincarnation? Can we solve our anxieties about mortality by learning that life is worth living precisely because we do not live forever? In a generous and eloquent account, these and more are the questions Earthly Immortalities seeks to answer.
Paradise haunts the Biblical West. At once the place of origin and exile, utopia and final destination, it has shaped our poetic and religious imagination and informed literary and theological accounts of man’s relation with his creator, with language and history. For Kant, Paradise was the inaugural moment for the rise and progress of reason as the agency of human history, slowly but certainly driving humanity away from error and superstition. Nietzsche described it more somberly as the very embodiment of the conflict between humanity and its beliefs.
In Earthly Paradise, Milad Doueihi contemplates key moments in the philosophical reception and uses of Paradise, marked by the rise of critical and historical methods in the Early Modern period. How do modern debates around the nature of evil, free will, and the origin of language grow out of the philosophical interpretations of Paradise as the site of human history? How do the reflections of Spinoza, Pierre Bayle, Leibniz, and their contemporaries inform our current ideas about the Biblical narrative of the Fall? Is Paradise the source of human error or an utopian vision of humanity itself?
Gullì first reviews approaches to sovereignty by philosophers as varied as Gottfried Leibniz and Georges Bataille, and then looks at concrete examples where the alliance of sovereignty and capital cracks under the potency of living labor. He examines contingent academic labor as an example of the super-exploitation of labor, which has become a global phenomenon, and as such, a clear threat to the sovereign logic of capital. Gullì also looks at disability to assert that a new measure of humanity can only be found outside the schemes of sovereignty, productivity, efficiency, and independence, through care and caring for others, in solidarity and interdependence.
In Jerome’s Life of Saint Hilarion, a fourth-century saint briefly encounters the ruins of an earthquake-toppled city and a haunted garden in Cyprus. From these two fragmentary passages, Virginia Burrus delivers a series of sweeping meditations on our experience of place and the more-than-human worlds—the earth and its gods—that surround us. Moving between the personal and geological, Earthquakes and Gardens ruminates on destruction and resilience, ruination and resurgence, grief and consolation in times of disaster and loss. Ultimately, Burrus’s close readings reimagine religion as a practice that unsettles certainty and develops mutual flourishing.
The murder of six million Jewish men, women, and children during World War II was an act of such barbarity as to constitute one of the central events of our time; yet a list of the major concerns of professional philosophers since 1945 would exclude the Holocaust. This collection of twenty-three essays, most of which were written expressly for this volume, is the first book to focus comprehensively on the profound issues and philosophical significance of the Holocaust.
The essays, written for general as well as professional readers, convey an extraordinary range of factual information and philosophical reflection in seeking to identify the haunting meanings of the Holocaust. Among the questions addressed are: How should philosophy approach the Holocaust? What part did the philosophical climate play in allowing Hitlerism its temporary triumph? What is the philosophical climate today and what are its probable cultural effects? Can philosophy help our culture to become a bulwark against future agents of evil? The multiple dimensions of the Holocaust—historical, sociological, psychological, religious, moral, and literary—are collected here for concentrated philosophical interpretations.
E.J. Hobsbawm’s classic historiographic study—written at the very moment when a new set of revolutions swept through the Eastern Bloc and brought down the Iron Curtain—explores how the French Revolution was perceived over the following two centuries. He traces how the French Revolution became integral to nineteenth-century political discourse, when everyone from bourgeois liberals to radical socialists cited these historical events, even as they disagreed on what their meaning. And he considers why references to the French Revolution continued to inflame passions into the twentieth century, as a rhetorical touchstone for communist revolutionaries and as a boogeyman for social conservatives.
Echoes of the Marseillaise is a stimulating examination of how the same events have been reimagined by different generations and factions to serve various political agendas. It will give readers a new appreciation for how the French Revolution not only made history, but also shaped our fundamental notions about history itself.
Although it is sometimes said that Martin Heidegger’s later philosophy no longer concerned itself with the theme of authenticity so crucial to Being and Time (1927), this book argues that his interest in authenticity was always strong.
After leaving the seminary to become a philosophy student, Heidegger began to “de–mythologize” religious themes for his own philosophical purposes. Like the Christian notion of faith, Heidegger’s notion of authenticity involves relinquishing the egotistical self–understanding which blocks our openness for possibilities. Yet authenticity as “resoluteness” includes an element of voluntarism foreign to the idea of faith. Heidegger’s brief engagement with National Socialism (1933–1934) helped him to re–think the Nietzschean concept of will which had influenced his early views on authenticity. Although part of the meaning of resoluteness is to allow things to be revealed, it also suggests that an individual can somehow will to be authentic. After about 1936, Heidegger emphasized that an individual can only be released from egoism (inauthenticity) by a power which transcends him. The abiding theological issue concerning the efficacy of works as against the saving power of grace finds expression in the distinction between resoluteness and releasement.
A renowned Renaissance poet’s homage to Naples makes its debut in modern English translation.
Giovanni Pontano (1429–1503), whose academic name was Gioviano, was one of the great scholar-poets of the Renaissance as well as a leading statesman who served as prime minister to the Aragonese kings of southern Italy. The dominant literary figure of quattrocento Naples, Pontano produced literary works in several genres and was the leader of the Neapolitan academy. The two works included in the present volume, broadly inspired by Virgil, might be considered Pontano’s love songs to the landscapes of Naples. The Eclogues offer a spectacular, panoramic tour of the Bay of Naples region, even as they focus on intimate domestic scenes and allegorize the people and places of the poet’s world. The Garden of the Hesperides is a work of brilliant erudition on an unprecedented poetic topic: the cultivation of citrus trees and the splendid pleasures of gardens. This volume features a newly established Latin text of the Garden of the Hesperides as well as the first published translations of both works into English.
Lewis Mumford, one of the most respected public intellectuals of the twentieth century, speaking at a conference on the future environments of North America, said, “In order to secure human survival we must transition from a technological culture to an ecological culture.” In Ecohumanism and the Ecological Culture, William Cohen shows how Mumford’s conception of an educational philosophy was enacted by Mumford’s mentee, Ian McHarg, the renowned landscape architect and regional planner at the University of Pennsylvania. McHarg advanced a new way to achieve an ecological culture―through an educational curriculum based on fusing ecohumanism to the planning and design disciplines.
Cohen explores Mumford’s important vision of ecohumanism—a synthesis of natural systems ecology with the myriad dimensions of human systems, or human ecology―and how McHarg actually formulated and made that vision happen. He considers the emergence of alternative energy systems and new approaches to planning and community development to achieve these goals.
The ecohumanism graduate curriculum should become the basis to train the next generation of planners and designers to lead us into the ecological culture, thereby securing the educational legacy of both Lewis Mumford and Ian McHarg.
Luhmann extends the concept of "ecology" to refer to any analysis that looks at connections between social systems and the surrounding environment. He traces the development of the notion of "environment" from the medieval idea—which encompasses both human and natural systems—to our modern definition, which separates social systems from the external environment.
In Luhmann's thought, human beings form part of the environment, while social systems consist only of communications. Utilizing this distinctive theoretical perspective, Luhmann presents a comprehensive catalog of society's reactions to environmental problems. He investigates the spheres of the economy, law, science, politics, religion, and education to show how these areas relate to environmental issues.
Ecological Communication is an important work that critically examines claims central to our society—claims to modernity and rationality. It will be of great importance to scholars and students in sociology, political science, philosophy, anthropology, and law.
As our economic and natural systems continue on their collision course, Bruce Jennings asks whether we have the political capacity to avoid large-scale environmental disaster. Can liberal democracy, he wonders, respond in time to ecological challenges that require dramatic changes in the way we approach the natural world? Must a more effective governance be less democratic and more autocratic? Or can a new form of grassroots ecological democracy save us from ourselves and the false promises of material consumption run amok?
Ecological Governance is an ethicist’s reckoning with how our political culture, broadly construed, must change in response to climate change. Jennings argues that during the Anthropocene era a social contract of consumption has been forged. Under it people have given political and economic control to elites in exchange for the promise of economic growth. In a new political economy of the future, the terms of the consumptive contract cannot be met without severe ecological damage. We will need a new guiding vision and collective aim, a new social contract of ecological trusteeship and responsibility.
In this passionate, lucid, and surprising book, Timothy Morton argues that all forms of life are connected in a vast, entangling mesh. This interconnectedness penetrates all dimensions of life. No being, construct, or object can exist independently from the ecological entanglement, Morton contends, nor does “Nature” exist as an entity separate from the uglier or more synthetic elements of life. Realizing this interconnectedness is what Morton calls the ecological thought.
In three concise chapters, Morton investigates the profound philosophical, political, and aesthetic implications of the fact that all life forms are interconnected. As a work of environmental philosophy and theory, The Ecological Thought explores an emerging awareness of ecological reality in an age of global warming. Using Darwin and contemporary discoveries in life sciences as root texts, Morton describes a mesh of deeply interconnected life forms—intimate, strange, and lacking fixed identity.
A “prequel” to his Ecology without Nature: Rethinking Environmental Aesthetics (Harvard, 2007), The Ecological Thought is an engaged and accessible work that will challenge the thinking of readers in disciplines ranging from critical theory to Romanticism to cultural geography.
Ecologies of a Storied Planet in the Anthropocene is a tour de force. With transdisciplinarity and theoretical lucidity, it rethinks the Anthropocene from a material ecocritical perspective, envisioning innovative modes of knowledge for deeper understandings of Anthropocene ecologies. Focusing on nonhuman agencies, Serpil Oppermann shows in fascinating detail how to better imagine an ecological future on our storied planet that has suffered enormously from an anthropocentric mindset.
In this volume, prominent Buddhist scholar Donald Swearer posits that the future requires a radical shift toward living in recognition of the interdependence of all life forms and the consequent ethic of communality and a life style of moderation or “enoughness” that flows from that recognition, which he calls “an ecology of human flourishing.” Swearer has assembled world-class thinkers to explore and imagine several dimensions of an ecology of human flourishing: economic, sociological, religious, ethical, environmental, historical, literary; how notions of human flourishing, quality of life, and common good have been constructed; and, in the contemporary world, how they are illuminated or are challenged by issues of distributive justice, poverty and economic inequality, global health, and environmental sustainability.
With contributors ranging from ecoactivist Bill McKibben and medical anthropologist Arthur Kleinman, to transformative theologian Sallie McFague and Malaysian critic of global injustice Chandra Muzzafar, this book expresses ethical and religious aspirations to remake the world in the midst of the contradictions, injustices, and problems of our daily lives and today's global economic and climate crises.
Ecologism is a new political ideology based on the position that the non-human world is worthy of moral consideration, and that this should be taken into account in social, economic, and political systems. This innovative book provides the first comprehensive introduction to this philosophy, which is recognized as a major development in environmental politics.
Brian Baxter probes the metaphysical, moral, political, and economic facets of ecologism. Bringing the central themes of contemporary political theory into contact with green political theory, he compares ecologism to such mainstream ideologies as utilitarianism, Rawlsian liberalism, libertarianism, Marxism, and feminism. An innovative contribution to environmental ethics and political philosophy, this book provides new insights into and solutions to the problematic relationship between society and nature.
In this clever and wide-ranging work, Lambin draws on new scientific evidence in the fields of geography, political ecology, environmental psychology, urban studies, and disease ecology, among others, to answer such questions as: To what extent do we need nature for our well-being? How does environmental degradation affect our happiness? What can be done to protect the environment and increase our well-being at the same time? Drawing on case studies from Asia, Africa, Europe, and North America, Lambin makes a persuasive case for the strong link between healthy ecosystems and happy humans.
Unique in its scope and evenhanded synthesis of research from many fields, An Ecology of Happiness offers a compelling human-centered argument that is impossible to overlook when we marvel at murmurations of starlings or seek out the most brilliant fall foliage: nature makes our steps a little lighter and our eyes a little brighter. What better reason to protect an ecosystem or save a species than for our own pleasure?
Since the end of the nineteenth century, the division between nature and culture has been fundamental to Western thought. In this groundbreaking work, renowned anthropologist Philippe Descola seeks to break down this divide, arguing for a departure from the anthropocentric model and its rigid dualistic conception of nature and culture as distinct phenomena. In its stead, Descola proposes a radical new worldview, in which beings and objects, human and nonhuman, are understood through the complex relationships that they possess with one another.
In Ecology without Nature, Timothy Morton argues that the chief stumbling block to environmental thinking is the image of nature itself. Ecological writers propose a new worldview, but their very zeal to preserve the natural world leads them away from the "nature" they revere. The problem is a symptom of the ecological catastrophe in which we are living. Morton sets out a seeming paradox: to have a properly ecological view, we must relinquish the idea of nature once and for all.
Ecology without Nature investigates our ecological assumptions in a way that is provocative and deeply engaging. Ranging widely in eighteenth-century through contemporary philosophy, culture, and history, he explores the value of art in imagining environmental projects for the future. Morton develops a fresh vocabulary for reading "environmentality" in artistic form as well as content, and traces the contexts of ecological constructs through the history of capitalism. From John Clare to John Cage, from Kierkegaard to Kristeva, from The Lord of the Rings to electronic life forms, Ecology without Nature widens our view of ecological criticism, and deepens our understanding of ecology itself. Instead of trying to use an idea of nature to heal what society has damaged, Morton sets out a radical new form of ecological criticism: "dark ecology."
At least since Athenian trade sanctions helped to spark the Peloponnesian War, economic coercion has been a prominent tool of foreign policy. In the modern era, sovereign states and multilateral institutions have imposed economic sanctions on dictatorial regimes or would-be nuclear powers as an alternative to waging war. They have conditioned offers of aid, loans, and debt relief on recipients’ willingness to implement market and governance reforms. Such methods interfere in freedom of trade and the internal affairs of sovereign states, yet are widely used as a means to advance human rights. But are they morally justifiable?
Cécile Fabre’s Economic Statecraft: Human Rights, Sanctions, and Conditionality provides the first sustained response to that question. For millennia, philosophers have explored the ethics of war, but rarely the ethics of economic carrots and sticks. Yet the issues raised could hardly be more urgent. On what grounds can we justify sanctions, in light of the harms they inflict on civilians? If, as some argue, there is a human right to basic assistance, should donors be allowed to condition the provision of aid on recipients’ willingness to do their bidding?
Drawing on human rights theories, theories of justifiable harm, and examples such as IMF lending practices and international sanctions on Russia and North Korea, Fabre offers a defense of economic statecraft in some of its guises. An empirically attuned work of philosophy, Economic Statecraft lays out a normative framework for an important tool of diplomacy.
The definitive new translation of Max Weber’s classic work of social theory—arguably the most important book by the foremost social theorist of the twentieth century.
Max Weber’s Economy and Society is the foundational text for the social sciences of the twentieth and twenty-first centuries, presenting a framework for understanding the relations among individual action, social action, economic action, and economic institutions. It also provides a classification of political forms based upon “systems of rule” and “rulership” that has shaped debate about the nature and role of charisma, tradition, legal authority, and bureaucracy.
Keith Tribe’s major new translation presents Economy and Society as it stood when Weber died in June 1920, with three complete chapters and a fragment of a fourth. One of the English-speaking world’s leading experts on Weber’s thought, Tribe has produced a uniquely clear and faithful translation that balances accuracy with readability. He adds to this a substantial introduction and commentary that reflect the new Weber scholarship of the past few decades.
This new edition will become the definitive translation of one of the few indisputably great intellectual works of the past 150 years.
Aware of the deep theological differences of these monotheistic faiths, Kreeft calls for a moratorium on our polemics against one another so that we can form an alliance to fight together to save Western civilization.
These thirty-two essays with commentaries strike a balance between Caillois’s political and theoretical writings and between his better known works, such as the popular essays on the praying mantis, myth, and mimicry, and his lesser-known pieces. Presenting several new pieces and drawing on interviews and unpublished correspondence, this book reveals Caillois’s consistent effort to reconcile intellectual rigor and imaginative adventure. Perhaps most importantly, The Edge of Surrealism provides an overdue look at how Caillois’s intellectual project intersected with the work of Georges Bataille and others including Breton, Bachelard, Benjamin, Lacan, and Lévi-Strauss.
Using philosophical and scientific work to engage the perennial question of human nature
This book takes a look at the formation, and edges, of states: their breakdowns and attempts to repair them, and their encounters with non-state peoples. It draws upon anthropology, political philosophy, neuroscience, evolutionary biology, child developmental psychology, and other fields to look at states as projects of constructing “bodies politic,” where the civic and the somatic intersect. John Protevi asserts that humans are predisposed to “prosociality,” or being emotionally invested in social partners and patterns. With readings from Jean-Jacques Rousseau and James C. Scott; a critique of the assumption of widespread pre-state warfare as a selection pressure for the evolution of human prosociality and altruism; and an examination of the different “economies of violence” of state and non-state societies, Edges of the State sketches a notion of prosocial human nature and its attendant normative maxims.
Forerunners: Ideas First
Short books of thought-in-process scholarship, where intense analysis, questioning, and speculation take the lead
The twentieth anniversary of the beatification of Edith Stein (1891–1942), the accomplished Jewish philosopher who made a spiritual journey from atheism to agnosticism before eventually converting to Catholicism, will be celebrated in 2007. In Edith Stein: Philosopher and Mystic, Josephine Koeppel chronicles the life of this influential saint from her secular youth and entrance into a German monastery to her tragic death at Auschwitz. This accessible work will reward readers of all faiths interested in the life of a remarkable woman who changed the modern conception of sainthood.
The product of many years of reflection on phenomenology, this book is a comprehensive and creative introduction to the philosophy of Edmund Husserl. Natanson uses Husserl's later work as a clue to the meaning of his entire intellectual career, showing how his earlier methodological work evolved into the search for transcendental roots and developed into a philosophy of the life-world. Phenomenology, for Natanson, emerges as a philosophy of origin, a transcendental discipline concerned with consciousness, history, and world rather than with introspection and traditional metaphysical warfare.
Eduard C. Lindeman and Social Work Philosophy was first published in 1958. 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.
Eduard C. Lindeman, a leader in the field of social work for many years, was deeply concerned with the profession's development of a basic philosophy. As a teacher at the New York School of Social Work for more than 25 years and as a prolific writer and consultant in a broad range of activities, Lindeman challenged old ideas and stimulated new ones in relation to the concepts and principles of social work. In this study of the man and his thinking, Mrs. Konopka, a professor of social work herself, provides an illuminated discussion of the theories upon which the practice of social work is based.
In the first section Mrs. Konopka presents a biographical sketch of Lindeman, showing the forces and experiences which helped to shape his views and to create the ideas and ideals he fostered. Then she traces the development of Lindeman's philosophy over the three decades of his most fruitful period, the years from 1920 to 1953, when he died.
In the third part, as a background for an understanding of Lindeman's contributions, she describes the status of social work values and goals before and during his career. In conclusion, she discusses a theory of social work based upon an integration of values, methods, and knowledge.
This book will be especially useful to those teaching courses in the history and philosophy of social work and related professions, as well as to those actively engaged in social work.
"A carefully argued and readable book. . . . Egan proposes a radical change of approach for the whole process of education. . . . There is much in this book to interest and excite those who discuss, research or deliver education."—Ann Fullick, New Scientist
"A compelling vision for today's uncertain educational system."—Library Journal
"Almost anyone involved at any level or in any part of the education system will find this a fascinating book to read."—Dr. Richard Fox, British Journal of Educational Psychology
"A fascinating and provocative study of cultural and linguistic history, and of how various kinds of understanding that can be distinguished in that history are recapitulated in the developing minds of children."—Jonty Driver, New York Times Book Review
The thirteen essays in Educating for Professionalism examine the often conflicting ethical, social, emotional, and intellectual messages that medical institutions send to students about what it means to be a doctor. Because this disconnection between what medical educators profess and what students experience is partly to blame for the current crisis in medical professionalism, the authors offer timely, reflective analyses of the work and opportunities facing medical education if doctors are to win public trust.
In their drive to improve medical professionalism within the world of academic medicine, editors Delese Wear and Janet Bickel have assembled thought-provoking essays that elucidate the many facets of teaching, valuing, and maintaining medical professionalism in the middle of the myriad challenges facing medicine at the dawn of the twenty-first century.
The collection traces how the values of altruism and service can influence not only mission statements and admission policies but also the content of medical school ethics courses, student-led task forces, and mentoring programs, along with larger environmental issues in medical schools and the communities they serve.
Stanley Joel Reiser
Jack Coulehan
Peter C. Williams
Frederic W. Hafferty
Richard Martinez
Judith Andre
Jake Foglio
Howard Brody
Sheila Woods
Sue Fosson
Lois Margaret Nora
Mary Anne C. Johnston
Tana A. Grady-Weliky
Cynthia N. Kettyle
Edward M. Hundert
Norma E. Wagoner
Frederick A. Miller
William D. Mellon
Howard Waitzkin
Donald Wasylenki
Niall Byrne
Barbara McRobb
Edward J. Eckenfels
Lucy Wolf Tuton
Claudia H. Siegel
Timothy B. Campbell
Allen argues that education plays a crucial role in the cultivation of political and social equality and economic fairness, but that we have lost sight of exactly what that role is and should be. Drawing on thinkers such as John Rawls and Hannah Arendt, she sketches out a humanistic baseline that re-links education to equality, showing how doing so can help us reframe policy questions. From there, she turns to civic education, showing that we must reorient education’s trajectory toward readying students for lives as democratic citizens. Deepened by commentaries from leading thinkers Tommie Shelby, Marcelo Suárez-Orozco, Michael Rebell, and Quiara Alegría Hudes that touch on issues ranging from globalization to law to linguistic empowerment, this book offers a critical clarification of just how important education is to democratic life, as well as a stirring defense of the humanities.
Rodowick takes after the theories of Hannah Arendt and argues that thinking is an art we practice with and for each other in our communities.
In An Education in Judgment, philosopher D. N. Rodowick makes the definitive case for a philosophical humanistic education aimed at the cultivation of a life guided by both self-reflection and interpersonal exchange. Such a life is an education in judgment, the moral capacity to draw conclusions alone and with others, and letting one’s own judgments be answerable to the potentially contrasting judgments of others. Thinking, for Rodowick, is an art we practice with and learn from each other on a daily basis.
In taking this approach, Rodowick follows the lead of Hannah Arendt, who made judgment the cornerstone of her conception of community. What is important for Rodowick, as for Arendt, is the cultivation of “free relations,” in which we allow our judgments to be affected and transformed by those of others, creating “an ever-widening fabric of intersubjective moral consideration.” That is a fragile fabric, certainly, but one that Rodowick argues is worth pursuing, caring for, and preserving. This original work thinks with and beyond Arendt about the importance of the humanities and what “the humanities” amounts to beyond the walls of the university.
In Educational Goods, two philosophers and two social scientists address this very question. They begin by broadening the language for talking about educational policy: “educational goods” are the knowledge, skills, and attitudes that children develop for their own benefit and that of others; “childhood goods” are the valuable experiences and freedoms that make childhood a distinct phase of life. Balancing those, and understanding that not all of them can be measured through traditional methods, is a key first step. From there, they show how to think clearly about how those goods are distributed and propose a method for combining values and evidence to reach decisions. They conclude by showing the method in action, offering detailed accounts of how it might be applied in school finance, accountability, and choice. The result is a reimagining of our decision making about schools, one that will sharpen our thinking on familiar debates and push us toward better outcomes.
Featured is a new interview with Said, conducted by W. J. T. Mitchell, in which Said discusses the importance of the visual to his thinking, specifically the works of Goya and Caravaggio, which in turn made possible Said's valuable contributions to our understanding of photography and painting. Other contributions reflect on Said's influences on the American public sphere; the subtle personal politics that inform the relationship between music and emotion; Said's importance to a thinking about "race before racism" and the disappearance of the American; and jazz man Jim Merod reflects on Said's "sublime lyrical abstractions."
Covering with insight the many debates Said so deftly entered and formed, the distinguished contributors to this volume reflect upon his oeuvre to create an atmosphere of thoughtfulness, questioning, and interactivity.
Sinéad Murphy’s Effective History presents its reader with a thorough explanation and evaluation of H.-G. Gadamer’s concept of “effective history,” not only as it pertains to the broader range of hermeneutic and postmodern thinkers working in the wake of Kantian philosophy, but first and foremost as a careful and measured consideration of the practice of effective history as a critical method for philosophy in our current times. In this latter sense, the work pushes Gadamer’s thinking forward into new territory and provides an insightful estimation of the value of hermeneutic inquiry.
Murphy demonstrates that the notion of effective history not only stems from a central issue in Kant’s critical philosophy (the divide between the empirical and transcendental, between history and pure knowledge), but that it is best understood through an analysis of the various ways that certain contemporary thinkers fall into the traps and contradictions that stem from Kant’s critical turn.
Duran devotes one chapter to each philosopher and provides a sustained critical analysis of her work, utilizing aspects of Continental theory, poststructuralist theory, and literary theory. She situates each philosopher within her respective era and in relation to her intellectual contemporaries, and specifically addresses the contributions each has made to major areas such as metaphysics/epistemology, theory of value, and feminist theory. She affirms the viability and importance of recovering these women's overlooked work and provides a powerful answer to the question of why the rubric "women philosophers" remains so valuable.
No matter where we are--in academic institutions, in cultural agencies, at home, or in a casual conversation--these are words we use when we talk about creative expression in its cultural contexts. Eight Words for the Study of Expressive Culture is a thoughtful, interdisciplinary examination of the keywords that are integral to the formulation of ideas about the diversity of human creativity, presented as a set of essays by leading folklorists.
Many of us use these eight words every day. We think with them. We teach with them. Much of contemporary scholarship rests on their meanings and implications. They form a significant part of a set of conversations extending through centuries of thought about creativity, meaning, beauty, local knowledge, values, and community. Their natural habitats range across scholarly disciplines from anthropology and folklore to literary and cultural studies and provide the framework for other fields of practice and performance as well.
Eight Words for the Study of Expressive Culture is a much-needed study of keywords that are frequently used but not easily explained. Anchored by Burt Feintuch’s cogent introduction, the book features essays by Dorothy Noyes, Gerald L. Pocius, Jeff Todd Titon, Trudier Harris, Deborah A. Kapchan, Mary Hufford, Henry Glassie, and Roger D. Abrahams.
What is the relationship between religious belief and the study of nature, between theology and science? This is the fundamental preoccupation of the three different studies in Einstein, Polanyi, and the Laws of Nature.
By exploring the highly original yet little-known thought of Michael Polanyi, Jaeger highlights the inherent personal investment in any quest for knowledge, including the scientific enterprise, thus raising the question of the objectivity of human knowledge. Considered to be the most incredible mind of the twentieth century, Albert Einstein saw scientific research as the fruit of the “cosmic religion.” His response to the question of the relationship between faith and science also receives the close analysis it deserves. Finally, Jaeger is interested in science’s propensity to use the concept of laws of nature, an idea also found in the Bible. She paves the way for interdisciplinary dialogue by examining the similarities and differences.
The synthesis of these three complementary studies brings out the collaboration between belief and knowledge, thus establishing a bridge between two noble human activities: faith and scientific research. It will interest all serious followers of the ongoing science and religion dialogue.
The first of a closely linked trio of essays is by Paul Johnson, and offers a new interpretation of the Brazilian community gathered at Canudos and its massacre in 1896–97, carried out as a joint churchstate mission and spectacle. In the second essay, Pamela Klassen argues that the colonial churchstate relationship of Canada came into being through local and national practices that emerged as Indigenous nations responded to and resisted becoming “possessions” of colonial British America. Finally, Winnifred Sullivan’s essay begins with reflection on the increased effort within the United States to ban Bibles and scriptural references from death penalty courtrooms and jury rooms; she follows with a consideration of the political theological pressure thereby placed on the jury that decides between life and death. Through these three inquiries, Ekklesia takes up the familiar topos of “church and state” in order to render it strange.
Davis accomplishes much more than an exegetical bridge as he connects us with ancient memory and wisdom. "When we cannot resist the temptation to recoil morally from their terminology, we risk the tragedy of losing their profound thoughts about our humanity––their philosophical anthropology." Davis has remarkably made of a niche study a stunning source material for more universal questions. This is a book that is as timely as it is ageless.
Rhetorically charged debates over theory have divided scholars of the humanities for decades. In Elegy for Theory, D. N. Rodowick steps back from well-rehearsed arguments pro and con to assess why theory has become such a deeply contested concept. Far from lobbying for a return to the "high theory" of the 1970s and 1980s, he calls for a vigorous dialogue on what should constitute a new, ethically inflected philosophy of the humanities.
Rodowick develops an ambitiously cross-disciplinary critique of theory as an academic discourse, tracing its historical displacements from ancient concepts of theoria through late modern concepts of the aesthetic and into the twentieth century. The genealogy of theory, he argues, is constituted by two main lines of descent—one that goes back to philosophy and the other rooted instead in the history of positivism and the rise of the empirical sciences. Giving literature, philosophy, and aesthetics their due, Rodowick asserts that the mid-twentieth-century rise of theory within the academy cannot be understood apart from the emergence of cinema and visual studies. To ask the question, "What is cinema?" is to also open up in new ways the broader question of what is art.
At a moment when university curriculums are everywhere being driven by scientism and market forces, Elegy for Theory advances a rigorous argument for the importance of the arts and humanities as transformative, self-renewing cultural legacies.
For centuries it was believed that all matter was composed of four elements: earth, air, water, and fire in promiscuous combination, bound by love and pulled apart by strife. Elemental theory offered a mode of understanding materiality that did not center the cosmos around the human. Outgrown as a science, the elements are now what we build our houses against. Their renunciation has fostered only estrangement from the material world.
The essays collected in Elemental Ecocriticism show how elemental materiality precipitates new engagements with the ecological. Here the classical elements reveal the vitality of supposedly inert substances (mud, water, earth, air), chemical processes (fire), and natural phenomena, as well as the promise in the abandoned and the unreal (ether, phlogiston, spontaneous generation).
Decentering the human, this volume provides important correctives to the idea of the material world as mere resource. Three response essays meditate on the connections of this collaborative project to the framing of modern-day ecological concerns. A renewed intimacy with the elemental holds the potential of a more dynamic environmental ethics and the possibility of a reinvigorated materialism.
Much revised since its first appearance in 1941, Willard Van Orman Quine’s Elementary Logic, despite its brevity, is notable for its scope and rigor. It provides a single strand of simple techniques for the central business of modern logic. Basic formal concepts are explained, the paraphrasing of words into symbols is treated at some length, and a testing procedure is given for truth-function logic along with a complete proof procedure for the logic of quantifiers.
Fully one third of this revised edition is new, and presents a nearly complete turnover in crucial techniques of testing and proving, some change of notation, and some updating of terminology. The study is intended primarily as a convenient encapsulation of minimum essentials, but concludes by giving brief glimpses of further matters.
A new conceptual diagram of Foucault’s original vision of the biopolitical order
The history around the critical reception of Michel Foucault’s published writings is troubled, according to Gregg Lambert, especially in light of the controversy surrounding his late lectures on biopolitics and neoliberal governmentality. In this book, Lambert’s unique approach distills Foucault’s thought into its most basic components in order to more fully understand its method and its own immanent rules of construction.
The Elements of Foucault presents a critical study of Foucault’s concept of method from the earlier History of Sexuality, Volume 1, to his later lectures. Lambert breaks down Foucault’s post-1975 analysis of the idea of biopower into four elements: the method, the conceptual device (i.e., dispositif), the grid of intelligibility, and the notion of “milieu.” Taken together, these elements compose the diagram of Foucault’s early analysis and the emergence of the neoliberal political economy. Lambert further delves into how Foucault’s works have been used and misused over time, challenging the periodization of Foucault’s later thought in scholarship as well as the major and most influential readings of Foucault by other contemporary philosophers—in particular Gilles Deleuze and Giorgio Agamben.
The Elements of Foucault is the first generally accessible, yet rigorous and comprehensive, discussion of lectures and major published works of Foucault’s post-1975 theory of biopower and of the major innovation of the concept of dispositif. It is also the first critical work to address the important influence of French philosopher Georges Canghuilhem on Foucault’s thought.
Francis Wayland's The Elements of Moral Science, first published in 1835, was one of the most widely used and influential American textbooks of the nineteenth century. Direct and simple in its presentation, the book was more a didactic manual than a philosophic discussion of ethical problems. But because of its success, and because it set the tone and form for so much educational writing that was to follow, this first important American textbook in moral philosophy is now of great value as a document in the history of education.
The book grew naturally out of the lectures Wayland prepared for the senior course in moral philosophy he taught as President of Brown University beginning in 1827. Courses of this kind were common at the time. As an undergraduate at Union College, Wayland himself had taken one under President Eliphalet Nott, who was to become his lifelong supporter. Loosely organized, such courses gave the college president, most often interested in the training of character rather than in learning for its own sake, an opportunity to impress his personality and moral views on the seniors before turning them out in the world. Wayland's course at Brown, less rambling than many, was described by a former student as "one garden spot in the waste of the curriculum."
In his lectures and, finally, in his book, Wayland stood in opposition to the utilitarian ethics of the eighteenth century which based moral judgments on the consequences of men's acts. He held instead that conscience was a faculty directing man's actions in accordance with moral law. Wayland developed this idea in the first part of his book, called "Theoretical Ethics." In the second part, "Practical Ethics," he established three working principles: the eternal validity of moral law as revealed in the Scriptures, the right of private judgment in accordance with Protestant tradition, and the Jeffersonian republican limitation of the powers of government. These he then applied to moral practice, vindicating and validating the desirable virtues of justice, veracity, chastity, and benevolence.
One section of Wayland's otherwise inoffensive text turned out to be highly controversial. Under the heading "Personal Liberty" he discussed the question of slavery, coming at length to the conclusion that the duty of masters to slaves was to free them, while the duty of slaves to masters was to obey them and be faithful to them. In the climate of that time, his recommendation to leave action to the Christian conscience of the individual master was no more acceptable to the growing abolitionist sentiment of the North than to the defensive, proslavery feeling of the South. The Elements of Moral Science went on, nevertheless, to a long and popular life, going through several revisions (in which the slavery section was progressively altered) as well as translations, and selling 100,000 copies by the end of the century.
Francis Wayland (1796-1865), Mr. Blau writes, stands as 'a central figure in the first great movement for reform of education in the United States." Ordained first as a minister, he served as President of Brown from 1827 to 1855, advocating a wider, more liberal, more practical curriculum at a time when courses of study were still tightly bound to the classics. In politics anti-expansionist, and a pacifist by conviction, he bitterly opposed the Mexican War and the admission of Texas. His opposition to slavery gradually increased until, on the outbreak of the Civil War, he could write, "Can it be doubted on which side God will declare himself?... The best place to meet a difficulty is just where God puts it. If we dodge it, it will come in a worse place..."
This text reproduces the 1837 revision of The Elements of Moral Science. Minor variations from other editions are included as footnotes. Variant versions of longer passages are carried in full in appendices.
Cohen also explores the ethical philosophy of these two thinkers in relation to Nietzsche, Husserl, Heidegger, Buber, Sartre, and Derrida. The result is one of the most wide-ranging and lucid studies yet written on these crucial figures in philosophy and Jewish thought.
A lifetime of cinematic writing culminates in this breathtaking statement on film’s unique ability to move us
Cinema is commonly hailed as “the universal language,” but how does it communicate so effortlessly across cultural and linguistic borders? In The Eloquent Screen, influential film critic Gilberto Perez makes a capstone statement on the powerful ways in which film acts on our minds and senses.
Drawing on a lifetime’s worth of viewing and re-viewing, Perez invokes a dizzying array of masters past and present—including Chaplin, Ford, Kiarostami, Eisenstein, Malick, Mizoguchi, Haneke, Hitchcock, and Godard—to explore the transaction between filmmaker and audience. He begins by explaining how film fits into the rhetorical tradition of persuasion and argumentation. Next, Perez explores how film embodies the central tropes of rhetoric––metaphor, metonymy, allegory, and synecdoche––and concludes with a thrilling account of cinema’s spectacular capacity to create relationships of identification with its audiences.
Although there have been several attempts to develop a poetics of film, there has been no sustained attempt to set forth a rhetoric of film—one that bridges aesthetics and audience. Grasping that challenge, The Eloquent Screen shows how cinema, as the consummate contemporary art form, establishes a thoroughly modern rhetoric in which different points of view are brought into clear focus.
The conference attracted presenters from all over the world, including some top scholars. Papers were divided into three categories. “Content” describes Swedenborg’s thought, from his use of spheres in his scientific writings to his views on sexuality and marriage to analyses of his theological writings. “Context” explores his times, putting Swedenborg in the context of eighteenth-century philosophy and looking at the organization of the earliest Swedenborgian church. “Contribution” looks at Swedenborg’s influence on philosophy and the arts, from Ralph Waldo Emerson and Czeslaw Milocz to Elizabeth Barrett Browning and William James.
These papers present a rare insight into Swedenborg. Although only a limited number of attendees were invited to the conference, now the research is available to all.
"Those who share Kohák's concern to understand nature as other than a mere resource or matter in motion will find his temporally oriented interpretation of nature instructive. It is here in particular that Kohák turns moments of experience to account philosophically, turning what we habitually overlook or avoid into an opportunity and basis for self-knowledge. This is an impassioned attempt to see the vital order of nature and the moral order of our humanity as one."—Ethics
Jacques Barzun called this book “splendid.” Martin Gardner said it was “beautifully written, marvelous and entertaining.” It will provoke all serious readers to think in new ways about the grand patterns in art and life.
“Lovely, wistful. . . . Rothstein is a wonderful guide to the architecture of musical space, its tensions and relations, its resonances and proportions. . . . His account of what is going on in the music is unfailingly felicitous.”—New Yorker
“Provocative and exciting. . . . Rothstein writes this book as a foreign correspondent, sending dispatches from a remote and mysterious locale as a guide for the intellectually adventurous. The remarkable fact about his work is not that it is profound, as much of the writing is, but that it is so accessible.”—Christian Science Monitor
Hamington's argues that human bodies are "built to care"; as a result, embodiment must be recognized as a central factor in moral consideration. He takes the reader on an exciting journey from modern care ethics to Merleau-Ponty's philosophy of the body and then to Jane Addams's social activism and philosophy. The ideas in Embodied Care do not lead to yet another competing theory of morality; rather, they progress through theory and case studies to suggest that no theory of morality can be complete without a full consideration of the body.
A brief account of Johnson’s own intellectual journey, through which we track some of the most important discoveries in the field over the past forty years, sets the stage. Subsequent chapters set out Johnson’s important role in embodied cognition theory, including his cofounding (with George Lakoff) of conceptual metaphor theory and, later, their theory of bodily structures and processes that underlie all meaning, conceptualization, and reasoning. A detailed account of how meaning arises from our physical engagement with our environments provides the basis for a nondualistic, nonreductive view of mind that he sees as most congruous with the latest cognitive science. A concluding section explores the implications of our embodiment for our understanding of knowledge, reason, and truth. The resulting book will be essential for all philosophers dealing with mind, thought, and language.
Shell argues that the central animating issues of Kant's lifework concerned the perplexing relation of spirit to body. Through an exacting analysis of individual writings, Shell maps the philosophical contours of Kant's early intellectual struggles and their relation to his more mature thought. The paradox of mind in matter and the tensions it generates—between freedom and determinacy, independence and community, ideal and real—are shown to inform the whole of his work. Shell's fresh, penetrating analysis of the precritical works will surely catapult them to new prominence in Kant studies.
Shell's critique goes further to consider the context of contemporary intellectual life. She explores the fascinating realm of Kant's sexual and medical idiosyncracies, linking them to the primary concerns of his critical philosophy. She develops a sure-to-be controversial treatment of the connection between Kant's philosophy and his chronic hypochondria, and illuminates previously unforeseen connections in a remarkable convergence of life and thought, with important theoretical and practical implications for modern times.
Mensch begins his inquiry by developing a philosophical anthropology based on this concept. He then applies the results of his investigation to the relations of power, authority, freedom, and sovereignty in public life. This involves confronting a line of interpretation, stretching from Hobbes to Agamben, which sees violence as both initiating and preserving the social contract. To contest this interpretation, Mensch argues against its presupposition, which is to equate freedom with sovereignty over others. He does so by understanding political freedom in terms of embodiment—in particular, in terms of the finitude and interdependence that our embodiment entails. Freedom, conceived in these terms, is understood as the gift of others. As a function of our dependence on others, it cannot exist apart from them. To show how public space and civil society presuppose this interdependence is the singular accomplishment of Embodiments. It accomplishes a phenomenological grounding for a new type of political philosophy.
Embodying Technesis examines how technological changes have rendered obsolete notions of technology as machine and as text. Voicing a sustained plea for rethinking the technological, Hansen argues that radical technological changes--from the steam engine to the internet and virtual reality--have fundamentally altered conditions of perception and, in so doing, changed the prevailing structures of modern experience. By emphasizing the dynamic interaction between technologies and bodies, between the diffuse effects of technological shifts and the collective embodied experiences of contemporary agents, Hansen opens the path for a radical revision of our understanding of the technological.
Mark Hansen is Assistant Professor of English, Princeton University.
A radical reinterpretation of the origin of religion through a psychoanalytic theorization of the unknown
Renowned psychoanalytic philosopher Richard Boothby puts forward a novel theory of religion inspired by Jacques Lacan’s theory of das Ding, the disquieting, inaccessible dimension of fellow human beings. This notion of an unfathomable excess, originally encountered in the figure of the mother, led Lacan to break with Freud’s formulation of the Oedipus complex and underlies Lacan’s distinctive conception of unconscious dynamics. Leaning on this account, Boothby shows how our sense of the sacred arises from our relation to what we do not know.
Embracing the Void lays out the range of Freud’s attempts at a psychoanalytic theory of religion and then sketches the rough contours of Lacan’s contrasting approach. From there, Boothby offers the theoretical tools for interpreting the religious impulse and analyzes key religious traditions, from ancient Greek polytheism to Judaism and Christianity, and from Hinduism and Buddhism to Islam, finally turning to modern capitalist culture and the seductive deity that dominates it—money. Lucid, accessible, and compelling, the book provides a cogent intervention in one of the psychoanalytic tradition’s most contentious topics and offers a new approach to our understanding of religion.
Scott Warren’s ambitious and enduring work sets out to resolve the ongoing identity crisis of contemporary political inquiry. In the Emergence of Dialectical Theory, Warren begins with a careful analysis of the philosophical foundations of dialectical theory in the thought of Kant, Hegel, and Marx. He then examines how the dialectic functions in the major twentieth-century philosophical movements of existentialism, phenomenology, neomarxism, and critical theory. Numerous major and minor philosophers are discussed, but the emphasis falls on two of the greatest dialectical thinkers of the previous century: Maurice Merleau-Ponty and Jürgen Habermas.
Warren’s shrewd critique is indispensable to those interested in the history of social and political thought and the philosophical foundations of political theory. His work offers an alternative for those who find postmodernism to be at a philosophical impasse.
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