A SCHOLARLY BOOK REPOSITORY185 start with O start with O
This, in a nutshell, is the central problem in the theory of art. It has fascinated philosophers from Plato to Wittgenstein. And it fascinates artists and art historians, who have always drawn extensively on philosophical ideas about language and representation, and on ideas about vision and the visible world that have deep philosophical roots.
John Hyman’s The Objective Eye is a radical treatment of this problem, deeply informed by the history of philosophy and science, but entirely fresh. The questions tackled here are fundamental ones: Is our experience of color an illusion? How does the metaphysical status of colors differ from that of shapes? What is the difference between a picture and a written text? Why are some pictures said to be more realistic than others? Is it because they are especially truthful or, on the contrary, because they deceive the eye?
The Objective Eye explores the fundamental concepts we use constantly in our most innocent thoughts and conversations about art, as well as in the most sophisticated art theory. The book progresses from pure philosophy to applied philosophy and ranges from the metaphysics of color to Renaissance perspective, from anatomy in ancient Greece to impressionism in nineteenth-century France. Philosophers, art historians, and students of the arts will find The Objective Eye challenging and absorbing.
Sandra Harding is not ready to throw out objectivity quite yet. For all of its problems, she contends that objectivity is too powerful a concept simply to abandon. In Objectivity and Diversity, Harding calls for a science that is both more epistemically adequate and socially just, a science that would ask: How are the lives of the most economically and politically vulnerable groups affected by a particular piece of research? Do they have a say in whether and how the research is done? Should empirically reliable systems of indigenous knowledge count as "real science"? Ultimately, Harding argues for a shift from the ideal of a neutral, disinterested science to one that prizes fairness and responsibility.
Most observers agree that modern physical theory attempts to provide objective representations of reality. However, the claim that these representations are based on conventional choices is viewed by many as a denial of their objectivity. As a result, objectivity and conventionality in representation are often framed as polar opposites.
Offering a new appraisal of symmetry in modern physics, employing detailed case studies from relativity theory and quantum mechanics, Objectivity, Invariance, and Convention contends that the physical sciences, though dependent on convention, may produce objective representations of reality. Talal Debs and Michael Redhead show that both realists and constructivists have recognized important elements of an understanding of science that may not be contradictory.
The position—“perspectival invariantism”—introduced in this book highlights the shortcomings of existing approaches to symmetry in physics, and, for the constructivist, demonstrates that a dependence on conventions in representation reaches into the domain of the most technical sciences. For the realist, it stands as evidence against the claim that conventionality must undermine objectivity. We can be committed to the existence of a single real ontology while maintaining a cultural view of science.
Iconic French novelist, playwright, and essayist Jean-Paul Sartre is widely recognized as one of the most important philosophers of the twentieth century, and his work has remained relevant and thought-provoking through the decades. The Seagull Sartre Library now presents some of his most incisive philosophical, cultural, and literary critical essays in twelve newly designed and affordable editions.
The four essays of varying length assembled in this volume bear witness to Sartre’s preoccupation with philosophers and their work. In these pages he examines Descartes’s concept of freedom; comments on a fundamental idea in Husserl’s phenomenology: intentionality; writes a mixed review of Denis de Rougemont’s monumental Love in the Western World; and provides an extensive critical analysis of the work of Brice Parain, one of France’s leading philosophers of language.
Published by Bucknell University Press. Distributed worldwide by Rutgers University Press.
Offers a philosophical history of bridges—both literal bridges and their symbolic counterparts—and the acts of cultural connection they embody.
“Always,” wrote Philip Larkin, “it is by bridges that we live.” Bridges represent our aspirations to connect, to soar across divides. And it is the unfinished business of these aspirations that makes bridges such stirring sights, especially when they are marvels of ingenuity.
A rich compendium of myths, superstitions, and literary and ideological figurations, Of Bridges organizes a poetic and philosophical history of bridges into nine thematic clusters. Leaping in lucid prose between distant times and places, Thomas Harrison questions why bridges are built and where they lead. He probes links forged by religion between life’s transience and eternity as well as the consolidating ties of music, illustrated by the case of the blues. He investigates bridges in poetry, as flash points in war, and the megabridges of our globalized world. He illuminates real and symbolic crossings facing migrants each day and the affective connections that make persons and societies cohere. In readings of literature, film, philosophy, and art, Harrison engages in a profound reflection on how bridges form and transform cultural communities. Of Bridges is a mesmerizing, vertiginous tale of bridges both visible and invisible, both lived and imagined.
Death is the opposite not of life, but of power. And as such, Mohammed Bamyeh argues in this original work, death has had a great and largely unexplored impact on the thinking of governance throughout history, right down to our day. In Of Death and Dominion Bamyeh pursues the idea that a deep concern with death is, in fact, the basis of the ideological foundations of all political systems.
Concentrating on four types of political systems—polis, empire, theocracy, and modern mass society systems—Bamyeh shows how each follows a specific strategy designed to pit power against the equalizing specter of death. Each of these strategies—consolation, expansion, preparation, and repression—produces a certain style of political behavior, as well as particular psychic traumas. In making his argument, Bamyeh revisits a wide range of empirical and theoretical discussions in existentialist philosophy, psychoanalysis, comparative historical sociology, literary studies, and anthropology. By demonstrating how schemes of power are by definition also schemes for defying death—despite their claims to the contrary—his book encourages us to think of a new style of politics, one oriented toward life.
Questions about the naturalness or unnaturalness of homosexuality are as old as the hills, and the answers have often been used to condemn homosexuals, their behaviors, and their relationships. In the past two centuries, a number of sciences have involved themselves in this debate, introducing new vocabularies, theories, arguments, and data, many of which have gradually helped tip the balance toward tolerance and even acceptance. In this book, philosophers Pieter R. Adriaens and Andreas De Block explore the history and philosophy of the gay sciences, revealing how individual and societal values have colored how we think about homosexuality.
The authors unpack the entanglement of facts and values in studies of male homosexuality across the natural and human sciences and consider the extent to which science has mitigated or reinforced homonegative mores. The focus of the book is on homosexuality’s assumed naturalness. Geneticists rephrased naturalness as innateness, claiming that homosexuality is innate—colloquially, that homosexuals are born gay. Zoologists thought it a natural affair, documenting its existence in myriad animal species, from maybugs to men. Evolutionists presented homosexuality as the product of natural selection and speculated about its adaptive value. Finally, psychiatrists, who initially pathologized homosexuality, eventually appealed to its naturalness or innateness to normalize it.
Discussing findings from an array of sciences—comparative zoology, psychiatry, anthropology, evolutionary biology, social psychology, developmental biology, and machine learning—this book is essential reading for anyone interested in what science has to say about homosexuality.
Of Mind and Other Matters displays perhaps more vividly than any one of Nelson Goodman’s previous books both the remarkable diversity of his concerns and the essential unity of his thought.
Many new studies are incorporated in the book, along with material, often now augmented or significantly revised, that he has published during the last decade. As a whole the volume will serve as a concise introduction to Goodman’s thought for general readers, and will develop its more recent unfoldings for those philosophers and others who have grown wiser with his books over the years.
Goodman transcends the narrow “scientism and humanism that set the sciences and the arts in opposition”; his insights derive from both formal philosophy and cognitive psychology. As Hilary Putnam has noted, Goodman “prefers concrete and partial progress to grand and ultimately empty visions”; and here are illuminating studies of topics ranging from science policy and museum administration and art education to narrative in literature and painting and the analysis of elusive aspects of literal and metaphorical reference. All these are ramifications of Goodman’s profound and often revolutionary philosophical work on the ways we understand and even make the worlds we live in.
In Of Morsels and Marvels, Condé takes us on a literary journey around places she has travelled to in India, Indonesia, and South Africa. She highlights the tastes and culinary traditions that are fascinating examples of a living museum. Such places, Condé explains, provide important insights into lesser-known aspects of contemporary life. One anecdote illustrates what becomes of the standard Antillean dishes of fish stew and goat curry by two Antilleans who own a restaurant in Sydney, Australia. Cuisine changes not only according to the individual cook but also adapts to foreign skies under which it is created. The author also recounts personal memories of her lifelong relationship with cooking, such as when Adélia, her family’s servant, wrongly blames little Maryse for mixing raisins with fish and using her imagination in the kitchen.
Blending travel with gastronomy, this enchanting volume from the winner of the 2018 Alternative Nobel Prize will delight all who marvel at the wonders of the kitchen or seek to taste the world.
For Meyer, philosophy does not solve problems or give answers but instead shows how propositions are related to a whole field of questions that give them meaning. Reason is identified not with answers but with the question-answer process. Meyer pursues this new theory of reason and meaning in a critique of Western philosophy from Socrates, Plato, and Aristotle through Heidegger, Wittgenstein, and Foucault. He provides a detailed analysis of Descartes' notion of radical doubt and demonstrates its implications for the subsequent philosophical tradition that ignored the questioning process while pursuing an unshakable foundation for knowledge. Meyer argues that recent work in rhetoric points toward a theory of radical questioning and claims that the methods of rhetoric and argumentation must be turned back on philosophy itself in order to recover the original significance of metaphysics as the science of ultimate questions.
"Derrida's ruminations should intrigue anyone interested in Post-Structuralism. . . . . This study of Heidegger is a fine example of how Derrida can make readers of philosophical texts notice difficult problems in almost imperceptible details of those texts."—David Hoy, London Review of Books
"Will a more important book on Heidegger appear in our time? No, not unless Derrida continues to think and write in his spirit. . . . Let there be no mistake: this is not merely a brilliant book on Heidegger, it is thinking in the grand style."—David Farrell Krell, Research in Phenomenology
"The analysis of Heidegger is brilliant, provocative, elusive."—Peter C. Hodgson, Religious Studies Review
"Derrida's ruminations should intrigue anyone interested in Post-Structuralism. . . . . This study of Heidegger is a fine example of how Derrida can make readers of philosophical texts notice difficult problems in almost imperceptible details of those texts."—David Hoy, London Review of Books
"Will a more important book on Heidegger appear in our time? No, not unless Derrida continues to think and write in his spirit. . . . Let there be no mistake: this is not merely a brilliant book on Heidegger, it is thinking in the grand style."—David Farrell Krell, Research in Phenomenology
"The analysis of Heidegger is brilliant, provocative, elusive."—Peter C. Hodgson, Religious Studies Review
In this book, Étienne Helmer offers a comprehensive analysis of oikonomia in ancient Greek philosophy. Despite its similarity to the word “economy,” for the ancients, oikonomia named a branch of knowledge—the science of management—that was aimed at studying the practices we engage in to satisfy our needs. This began with the domestic sphere, but it radiated outward from the oikos (house) to encompass broader issues in the polis (city) as well. Helmer explores topics such as gender roles and marriage, property and the household, the acquisition and preservation of material goods, and how Greek philosophers addressed the issue of slavery in the ancient world. Even if we are not likely to share many of ancient thinkers’ beliefs today, Helmer shows that there was once a way of thinking of “economic life” that went beyond the mere accumulation of wealth, representing a key point of departure for understanding how to inhabit the world with others.
The Old English Boethius boldly refashions in Anglo-Saxon guise a great literary monument of the late-antique world, The Consolation of Philosophy. Condemned to death for treason around 525 ce, the Roman scholar Boethius turned to philosophy to transform his personal distress into a powerful meditation on fate, free will, and the human capacity for virtue in a flawed, fallen world. Boethius's Latin dialogues found a receptive audience in Anglo-Saxon England, where they were translated into Old English some time around 900. The translator (traditionally identified with King Alfred) freely adapts the Latin for a new audience: the Roman Fabricius, for example, becomes the Germanic weapon-smith Weland. The translation replicates Boethius’s alternation of prose and verse—only in this case Old English prose alternates with alliterative verse.
In later centuries Chaucer and Queen Elizabeth each turned The Consolation of Philosophy into English, but the Old English translation was the first to bring it to a wider vernacular audience. Verse prologues and epilogues for works traditionally associated with King Alfred fill out the volume, offering readers a fascinating glimpse of the moment when English confidently claimed its birthright as a literature capable of anything, from sublime ideas to subtle poetry.
Old English Tradition contains eighteen new essays by leading scholars in the field of Old English literary studies. The collection is centered around five key areas of research—Old English poetics, Anglo-Saxon Christianity, Beowulf, codicology, and early Anglo-Saxon studies—on which the work of scholar J. R. Hall, the volume’s honorand, has been influential over the course of his career.
The volume’s contents range from fresh insights on individual Old English poems such as The Wife’s Lament and Beowulf; new studies in Old English metrics and linguistics; codicological examinations of individual manuscripts; fresh editions of understudied texts; and innovative examinations of the role of early antiquarians in shaping the field of Old English literary studies as we know it today.
Conventional legal logic tends to focus on the role of judges in deciding cases. Holmes recognized input from outside the law—the importance of the social dimension of legal and logical induction: how opposing views of “many minds” may converge. Drawing on analogies from the natural sciences, Holmes came to understand law as an extended process of inquiry into recurring problems.
Rather than vagueness or contradiction in the meaning or application of rules, Holmes focused on the relation of novel or unanticipated facts to an underlying and emergent social problem. Where the meaning and extension of legal terms are disputed by opposing views and practices, it is not strictly a legal uncertainty, and it is a mistake to expect that judges alone can immediately resolve the larger issue.
Devoted to themes that range from the “cosmism” of pre-Revolutionary Russian modernism to the philosophical implications of Moscow’s garbage, Kabakov’s handmade booklets were typed out on paper, then stapled or sewn together using rough butcher paper for their covers. Among these writings are faux Socialist Realist verses, theoretical explorations, art historical analyses, accompaniments to installation projects, and transcripts of dialogues between the artist and literary theorists, critics, journalists, and other artists.
This volume offers for the first time in English the most significant texts written by Kabakov. The writings have been expressly selected for this English-language volume and there exists no equivalent work in any language.
Lucius Annaeus Seneca (4 BCE–65 CE) was a Roman Stoic philosopher, dramatist, statesman, and advisor to the emperor Nero, all during the Silver Age of Latin literature. The Complete Works of Lucius Annaeus Seneca is a fresh and compelling series of new English-language translations of his works in eight accessible volumes. Edited by world-renowned classicists Elizabeth Asmis, Shadi Bartsch, and Martha C. Nussbaum, this engaging collection restores Seneca—whose works have been highly praised by modern authors from Desiderius Erasmus to Ralph Waldo Emerson—to his rightful place among the classical writers most widely studied in the humanities.
On Benefits, written between 56 and 64 CE, is a treatise addressed to Seneca’s close friend Aebutius Liberalis. The longest of Seneca’s works dealing with a single subject—how to give and receive benefits and how to express gratitude appropriately—On Benefits is the only complete work on what we now call “gift exchange” to survive from antiquity. Benefits were of great personal significance to Seneca, who remarked in one of his later letters that philosophy teaches, above all else, to owe and repay benefits well.
Adultery, treason, and apostasy no longer carry the weight they once did. Yet we constantly see and hear stories of betrayal, and many people have personally experienced a destructive breach of loyalty. Avishai Margalit argues that the tension between the ubiquity of betrayal and the loosening of its hold is a sign of the strain between ethics and morality, between thick and thin human relations. On Betrayal offers a philosophical account of thick human relations—relationships with friends, family, and core communities—through their pathology, betrayal.
Judgments of betrayal often shift unreliably. A whistle-blower to some is a backstabber to others; a traitor to one side is a hero to the other. Yet the notion of what it means to betray is remarkably consistent across cultures and eras. Betrayal undermines thick trust, dissolving the glue that holds our most meaningful relationships together. Recently, public attention has lingered on trust between strangers—on relations that play a central role in the globalized economy. These, according to Margalit, are guided by morality. On Betrayal is about ethics: what we owe to the people and groups that give us our sense of belonging.
Margalit’s clear-sighted account draws on literary, historical, and personal sources, including stories from his childhood during the 1948 Arab-Israeli War. Through its discussion of betrayal, it examines what our thick relationships are and should be and revives the long-discarded notion of fraternity.
Weinrich’s analysis of the roots of the word time connects it to the temples of the skull, demonstrating that humans first experienced time in the beating of their pulses. Tracing this corporeal perception of time across literary, religious, and philosophical works, Weinrich concludes that time functions as a kind of sixth sense—the crucial sense that enables the other five.
Written with Weinrich’s customary narrative elegance, On Borrowed Time is an absorbing—and, fittingly, succinct—meditation on life’s inexorable brevity.
This volume is a carefully chosen collection of Elias's most important writings and includes many of his most brilliant ideas. The development of Elias's thinking during the course of his long career is traced along with a discussion of how his work relates to other major sociologists and how the various selections are interconnected. The result is a consistent and stimulating look at one of sociology's founding thinkers.
How do we use our mental images of the present to reconstruct our past? Maurice Halbwachs (1877-1945) addressed this question for the first time in his work on collective memory, which established him as a major figure in the history of sociology. This volume, the first comprehensive English-language translation of Halbwach's writings on the social construction of memory, fills a major gap in the literature on the sociology of knowledge.
Halbwachs' primary thesis is that human memory can only function within a collective context. Collective memory, Halbwachs asserts, is always selective; various groups of people have different collective memories, which in turn give rise to different modes of behavior. Halbwachs shows, for example, how pilgrims to the Holy Land over the centuries evoked very different images of the events of Jesus' life; how wealthy old families in France have a memory of the past that diverges sharply from that of the nouveaux riches; and how working class construction of reality differ from those of their middle-class counterparts.
With a detailed introduction by Lewis A. Coser, this translation will be an indispensable source for new research in historical sociology and cultural memory.
Lewis A. Coser is Distinguished Professor of Sociology Emeritus at the State University of New York and Adjunct Professor of Sociology at Boston College.
This is an auto-narrated audiobook version of this book.
How do we use our mental images of the present to reconstruct our past? Maurice Halbwachs (1877-1945) addressed this question for the first time in his work on collective memory, which established him as a major figure in the history of sociology. This volume, the first comprehensive English-language translation of Halbwach's writings on the social construction of memory, fills a major gap in the literature on the sociology of knowledge.
Halbwachs' primary thesis is that human memory can only function within a collective context. Collective memory, Halbwachs asserts, is always selective; various groups of people have different collective memories, which in turn give rise to different modes of behavior. Halbwachs shows, for example, how pilgrims to the Holy Land over the centuries evoked very different images of the events of Jesus' life; how wealthy old families in France have a memory of the past that diverges sharply from that of the nouveaux riches; and how working class construction of reality differ from those of their middle-class counterparts.
With a detailed introduction by Lewis A. Coser, this translation will be an indispensable source for new research in historical sociology and cultural memory.
Lewis A. Coser is Distinguished Professor of Sociology Emeritus at the State University of New York and Adjunct Professor of Sociology at Boston College.
![front cover of On Creation [Quaestiones Disputatae de Potentia Dei, Q. 3]](https://www.bibliovault.org/thumbs/978-0-8132-1798-7-thumb.jpg)
Santner traces this theme of creaturely life from its poetic and philosophical beginnings in the first half of the twentieth century to the writings of the enigmatic German novelist W. G. Sebald. Sebald’s entire oeuvre, Santner argues, can be seen as an archive of creaturely life. For Sebald, the work on such an archive was inseparable from his understanding of what it means to engage ethically with another person’s history and pain, an engagement that transforms us from indifferent individuals into neighbors.
An indispensable book for students of Sebald, On Creaturely Life is also a significant contribution to critical theory.
Expertly translated by Jeffrey Kosky, this work will appeal to historians of philosophy, students of religion, and anyone interested in the genealogy of contemporary thought and its contradictions.
Descartes has long been associated with mind-body dualism, but Marion argues here that this is a historical misattribution, popularized by Malebranche and popular ever since both within the academy and with the general public. Actually, Marion shows, Descartes held a holistic conception of body and mind. He called it the meum corpus, a passive mode of thinking, which implies far more than just pure mind—rather, it signifies a mind directly connected to the body: the human being that I am. Understood in this new light, the Descartes Marion uncovers through close readings of works such as Passions of the Soul resists prominent criticisms leveled at him by twentieth-century figures like Husserl and Heidegger, and even anticipates the non-dualistic, phenomenological concepts of human being discussed today. This is a momentous book that no serious historian of philosophy will be able to ignore.
In On Doubt, Vilém Flusser refines Martin Heidegger’s famous declaration that “language is the dwelling of Being.” For Flusser, “the word is the dwelling of being,” because in fact, in the beginning, there was the word.
On Doubt is a treatise on the human intellect, its relation to language, and the reality-forming discourses that subsequently emerge. For Flusser, the faith that the modern age places in Cartesian doubt plays a role similar to the one that faith in God played in previous eras—a faith that needs to be challenged. Descartes doubts the world through his proposition cogito ergo sum, but leaves doubt itself untouched as indubitable and imperious. His cogito ergo sum may have proved to the Western intellect that thoughts exist, but it did not prove the existence of that which thinks: one can eliminate thinking and yet continue being.
Therefore, should we not doubt doubt itself? Should we not try to go beyond this last step of Cartesian doubt and look for a new faith? The twentieth century has seen many attempts to defeat Cartesian doubt, however, this doubt of doubt has instead generated a complete loss of faith, which the West experiences as existential nihilism. Hence, the emergent emptying of values that results from such extreme doubt. Everything loses its meaning. Can this climate be overcome? Will the West survive the modern age?
The ethics of a statesman.
Cicero (Marcus Tullius, 106–43 BC), Roman lawyer, orator, politician, and philosopher, of whom we know more than of any other Roman, lived through the stirring era that saw the rise, dictatorship, and death of Julius Caesar in a tottering republic. In his political speeches especially and in his correspondence we see the excitement, tension and intrigue of politics and the part he played in the turmoil of the time. Of about 106 speeches, delivered before the Roman people or the Senate if they were political, before jurors if judicial, fifty-eight survive (a few of them incompletely). In the fourteenth century Petrarch and other Italian humanists discovered manuscripts containing more than 900 letters of which more than 800 were written by Cicero and nearly 100 by others to him. These afford a revelation of the man all the more striking because most were not written for publication. Six rhetorical works survive and another in fragments. Philosophical works include seven extant major compositions and a number of others; and some lost. There is also poetry, some original, some as translations from the Greek.
The Loeb Classical Library edition of Cicero is in twenty-nine volumes.
Available again in English, with a new foreword by John J. Drummond that situates Meinong’s account within contemporary discussions of the emotions, this translation will be welcome to those interested in Meinong and his theory of objects as well as those interested in the philosophy of the emotions and values.
The philosopher-statesman on Epicureanism, Stoicism, and the Old Academy.
Cicero (Marcus Tullius, 106–43 BC), Roman lawyer, orator, politician, and philosopher, of whom we know more than of any other Roman, lived through the stirring era that saw the rise, dictatorship, and death of Julius Caesar in a tottering republic. In his political speeches especially and in his correspondence we see the excitement, tension, and intrigue of politics and the part he played in the turmoil of the time. Of about 106 speeches, delivered before the Roman people or the Senate if they were political, before jurors if judicial, fifty-eight survive (a few of them incompletely). In the fourteenth century Petrarch and other Italian humanists discovered manuscripts containing more than 900 letters of which more than 800 were written by Cicero and nearly 100 by others to him. These afford a revelation of the man all the more striking because most were not written for publication. Six rhetorical works survive and another in fragments. Philosophical works include seven extant major compositions and a number of others; and some lost. There is also poetry, some original, some as translations from the Greek.
The Loeb Classical Library edition of Cicero is in twenty-nine volumes.
Rotenstreich's phenomenological study will be of great importance for religious scholars as well as for philosophers.
Nathan Rotenstreich (1913-93) was professor of philosophy at the Hebrew University of Jerusalem. He was elected to the Israel Academy of Sciences and Humanities, and his works include Jews and German Philosophy and Reason and Its Manifestations: A Study of Kant and Hegel.
1928) ranks with Max Weber, Edmund Husserl, and Ernst
Troeltsch as being among the most brilliant minds of his
generation. Yet Scheler is now known chiefly for his
philosophy of religion, despite his groundbreaking work in
the sociology of knowledge, the sociology of emotions, and
phenomenological sociology. This volume comprises some of
Scheler's most interesting work—including an analysis of the
role of sentiments in social interaction, a sociology of
knowledge rooted in global social and cultural comparisons,
and a cross-cultural theory of values—and identifies some of
his important contributions to the discussion of issues at
the forefront of the social sciences today.
Editor Harold J. Bershady provides a richly detailed
biographical portrait of Scheler, as well as an incisive
analysis of how his work extends and integrates problems of
theory and method addressed by Durkheim, Weber, and Parsons,
among others.
Harold J. Bershady, professor of sociology at the University
of Pennsylvania, is the author of Ideology and Social
Knowledge and the editor of Social Class and
Democratic Leadership.
Heritage of Sociology series
On Garbage is the first book to examine the detritus of Western culture in full range—not only material waste and ruin, but also residual or "broken" knowledge and the lingering remainders of cultural thought systems. Scanlan considers how Western philosophy, science, and technology attained mastery over nature through what can be seen as a prolonged act of cleansing, as scientists and philosophers weeded out incorrect, outmoded, or superseded knowledge. He also analyzes how disposal not only produces overwhelming mountains of waste, but creates dead bits of useless knowledge that permeate the reality of modern Western societies. He argues that physical and intellectual debris reveal new insights into the basic tenets of Western culture and, ultimately, that the abject reality of our disposable lives has led to us becoming the "garbage" of our times.
How can we think about peoples and cultures unlike our own? In the early modern period, the fact of human diversity presented Europeans with little cause for anxiety: they simply assumed the superiority of the West. During the eighteenth century this view was gradually abandoned, as thinkers argued that other peoples possessed reason and sensibility, and thus deserved the same respect that Westerners accorded themselves. Since that time, however, Enlightenment belief in the universals of human nature has fallen into disrepute; critics allege that such notions have had disastrous consequences in the twentieth century, ranging from prejudice to persecution and outright genocide.
Tzvetan Todorov, an internationally admired scholar, aims in this book to salvage the good name of the Enlightenment so that its ideas can once more inspire humane thought and action. The question he poses is of urgent relevance to the conflicts of our age: How can we avoid the dangers of a perverted universalism and scientism, as well as the pitfalls of relativism? Since the French were the ideologues of universalism and played a preeminent role in the diffusion of Enlightenment ideas in Europe, Todorov focuses on the French intellectual tradition, analyzing writers ranging from Montaigne through Tocqueville, Michelet, and Renan, to Lévi-Strauss. He shows how theories of human diversity were developed in the eighteenth century, and later systematically distorted. The virtues of Enlightenment thought became vices in the hands of nineteenth-century thinkers, as a result of racism, nationalism, and the search for exoticism. Todorov calls for us to reject this legacy and to strive once again for an acceptance of human diversity, through a "critical humanism" prefigured in the writings of Rousseau and Montesquieu.
This is a work of impressive erudition and insight--a masterly synthesis that can help us think incisively about the racial and ethnic tensions confronting the world today.
Contributors. Athena Athanasiou, Etienne Balibar, Mara de Gennaro, Carolyn J. Dean, Brady Thomas Heiner, Lynne Joyrich, Jacques Lezra
Buber's central focus in his sociological work is the relation between social interaction, or intersubjectivity, and the process of human creativity. Specifically, Buber seeks to define the nature and conditions of creativity, the conditions of authentic intersubjective social relations that nurture creativity in society and culture. He attempts to identify situations favorable to creativity that he believes exist to some extent in all cultures, though their fullest development occurs only rarely.
Buber considers the combination of open dialogue between human and human and a dialogue between man and God to be necessary for the crystallization of the common discourse that is essential for holding a free, just, and open society together.
Important for an understanding of Buber's thought, these writings—touching on education, religion, the state, and charismatic leadership—will be of profound value to students of sociology, philosophy, and religion.
Three rhetorical treatises.
Cicero (Marcus Tullius, 106–43 BC), Roman lawyer, orator, politician, and philosopher, of whom we know more than of any other Roman, lived through the stirring era that saw the rise, dictatorship, and death of Julius Caesar in a tottering republic. In his political speeches especially and in his correspondence we see the excitement, tension and intrigue of politics and the part he played in the turmoil of the time. Of about 106 speeches, delivered before the Roman people or the Senate if they were political, before jurors if judicial, fifty-eight survive (a few of them incompletely). In the fourteenth century Petrarch and other Italian humanists discovered manuscripts containing more than 900 letters of which more than 800 were written by Cicero and nearly 100 by others to him. These afford a revelation of the man all the more striking because most were not written for publication. Six rhetorical works survive and another in fragments. Philosophical works include seven extant major compositions and a number of others; and some lost. There is also poetry, some original, some as translations from the Greek.
The Loeb Classical Library edition of Cicero is in twenty-nine volumes.
In his lectures, McKeon outlines the entire history of Western thinking on the sciences. Treating the central concepts of motion, space, time, and cause, he traces modern intellectual debates back to the ancient Greeks, notably Plato, Aristotle, Democritus, and the Sophists. As he brings the story of Western science up to the twentieth century, he uses his fabled semantic schema (reproduced here for the first time) to uncover new ideas and observations about cosmology, mechanics, dynamics, and other aspects of physical science.
Illustrating the broad historical sweep of the lectures are a series of discussions which give detail to the course's intellectual framework. These discussions of Plato, Aristotle, Galileo, Newton, and Maxwell are perhaps the first published rendition of a philosopher in literal dialogue with his students. Led by McKeon's pointed questioning, the discussions reveal the difficulties and possibilities of learning to engage in serious intellectual communication.
This volume—the second in a series—leaves behind natural science themes to embrace freedom, power, and history, which, McKeon argues, lay out the whole field of human action. The authors McKeon considers—Hobbes, Machiavelli, Spinoza, Kant, and J. S. Mill—show brilliantly how philosophic methods work in action, via analyses that do not merely reduce or deconstruct meaning, but enhance those texts by reconnecting them to the active history of philosophy and to problems of ethics, politics, and history. The waves of modernism and post-modernism are receding. Philosophic pluralism is now available, fully formulated, in McKeon’s work, spreading from the humanities to the social sciences.
The first complete English translation of a controversial Renaissance debate centering moral questions on power and leadership.
Poggio Bracciolini was a prominent scholar-official of the early Renaissance and a leading representative of Florentine humanism. He was employed as a secretary to seven popes and ended his career as Chancellor of the Republic of Florence. On Leaders and Tyrants contains texts, the majority by Poggio, relating to a controversy on the relative merits of the lives and deeds of Scipio Africanus and Julius Caesar. The debate addressed the nature of tyranny and military glory, as well as the qualities necessary for republican leaders, such as Stoic virtue, lawfulness, and good citizenship. Poggio’s primary opponent was the educator Guarino of Verona, a humanist in the service of the duke of Ferrara. The psychology of power, the demands placed on public servants, and the dividing line between leadership and tyranny are as topical today as they were when Poggio wrote. This volume contains a fresh edition of the Latin texts and the first complete translation of the controversy into English.
What is learning? This book is a philosophical work that develops a general theory of ontological objects and object-relations, examining concepts as acquired dispositions. David Scott answers a series of questions about concepts in general and the concept of learning in particular. This volume offers a counterargument to empiricist conceptions of learning, rejecting the propagation of simple messages about learning, knowledge, curriculum, and assessment. Instead, Scott argues that values are central to understanding how we live, permeating our descriptions of the world, the attempts we make at creating better futures, and our relations with other people.
The contributors to this volume focus on two meta-concepts: knowledge and learning, on the relationship between the two, and the way these can be framed in epistemic, social, political, and economic terms. Knowledge and learning, as meta-concepts, are positioned in various networks or constellations of meaning, principally: their antecedents, their relations to other relevant concepts, and the way the concepts are used in the lifeworld.
The various authors in this book explore several important concepts that are relevant to the idea of learning: Meta-concepts such as epistemology, inferential role semantics, phenomenology, rationality, thinking, hermeneutics, critical realism, and pragmatism. Meso-concepts such as probability, woman, training, assessment, education, system, race, friendship, Bildung, curriculum, ecology and pedagogy. Like David Scott’s first volume of On Learning, this collection also focuses on philosophy, concepts, and practices as a response to empiricist and positivist conceptions of knowledge. It challenges reductionist ideas of learning that have filtered through to the management of our schools, colleges, and universities; confronts over-simplified messages about learning, knowledge, curriculum, and assessment; and fosters the denial that values are central to understanding how we live and how we should live, the normative dimension to social policy and social theory.
After its completion, On Life was suppressed by the tsars, attacked by the hierarchs of the Russian Orthodox Church, and then censored by the Stalinist regime. This critical edition is the first accurate translation of this unsung classic of Russian thought into English, based on a study of manuscript pages of Tolstoy's drafts, and the first scholarly edition of this work in any language. It includes a detailed introduction and annotations, as well as historical material, such as early drafts, documents related to the presentation of an early version at the Moscow Psychological Society, and responses to the work by philosophers, religious leaders, journalists, and ordinary readers of Tolstoy's day.
As these pieces show, Mahfouz was deeply interested in literature and philosophy, and his early writings engage with the origins of philosophy, its development and place in the history of thought, as well its meaning writ large. In his literary essays, he discusses a wide range of authors, from Anton Chekov to his own Arab contemporaries like Taha Hussein. He also ventures into a host of important contemporary issues, including science and modernity, the growing movement for women’s rights in the Arab world, and emerging ideologies like socialism—all of which outline the growing challenges to traditional modes of living that we saw all around him.
Together, these essays offer a fascinating window not just into the mind of Mahfouz himself but the changing landscape of Egypt during that time, from the development of Islam to the struggles between tradition, modernity, and the influences of the West.
Walter T. Schmid offers the first original interpretation of the Laches since Hermann Bonitz in the nineteenth century in the only full-length commentary on the Laches available in English.
Schmid divides the book into five main discussions: the historical background of the dialogue; the relation of form and content in a Platonic dialogue and specific structural and aesthetic features of the Laches; the first half of the dialogue, which introduces the characters and considers the theme of the education of young men; the inquiry with Laches, which examines the traditional Greek conception of military courage; and the inquiry with Nicias in which two nontraditional conceptions of courage are mooted, one closely associated with the sophistic movement in Athens, the other with Socrates himself. Furnishing a detailed paragraph-by-paragraph reading that traces Socrates’ ongoing quest for virtue and wisdom—a wisdom founded in the action of a whole human life—Schmid conclusively shows how and why the Laches fills an important niche in Plato’s moral theory.
Brettell shapes his manifesto around three masterworks from the collection of the J. Paul Getty Museum: Édouard Manet’s Jeanne (Spring), Paul Gauguin’s Arii Matamoe (The Royal End), and Paul Cézanne’s Young Italian Woman at a Table. The provocative discussion reveals how each of these exceptional paintings, though depicting very different subjects—a fashionable actress, a preserved head, and a weary working woman—enacts a revolutionary, yet enduring, icon of beauty.
On Monique Wittig contains twelve essays, representing French, Francophone, and U.S. critics, including three previously unpublished pieces by Wittig herself. Among the essays is Diane Griffin Crowder's discussion of the U.S. feminist movement, Linda Zerilli's consideration of gender and will, and Teresa de Lauretis's examination of the development of lesbian theory. Together, these essays situate Wittig's work in terms of the cultural contexts of its production and reception. This volume also contains the first authenticated chronology of Wittig's life and features the first translation of "For a Movement of Women's Liberation," which Wittig published with other "militantes" in May 1970.
As the first book to appear on Wittig following her death, On Monique Wittig is an indispensable tool for feminist scholars.
Eldridge presents an extensive new interpretation of Kantian ethics that is deeply informed by Kant's aesthetics. He defends a revised version of Kantian universalism and a Kantian conception of the content of morality. Eldridge then turns to literature armed not with any a priori theory but with an interpretive stance inspired by Hegel's phenomenology of self-understanding, more or less naturalized, and by Wittgenstein's work on self-understanding as ongoing narrative-interpretive activity, a stance that yields Kantian results about the universal demands our nature places on itself.
Eldridge goes on to present readings of novels by Conrad and Austen and poetry by Wordsworth and Coleridge. In each text protagonists are seen to be struggling with moral conflicts and for self-understanding as moral persons. The route toward partial resolution of their conflicts is seen to involve multiple and ongoing activities of reading and interpreting. The result of this kind of interpretation is that such literature—literature that portrays protagonists as themselves readers and interpreters of human capacities for morality—is a primary source for the development of morally significant self-understanding. We see in the careers of these protagonists that there can be genuine and fruitful moral deliberation and valuable action, while also seeing how situated and partial any understanding and achievement of value must remain.
On Moral Personhood at once delineates the moral nature of persons; shows various conditions of the ongoing, contextualized, partial acknowledgment of that nature and of the exercise of the capacities that define it; and enacts an important way of reading literature in relation to moral problems. Eldridge's work will be important reading for moral philosophers (especially those concerned with Kant, Hegel, and issues dividing moral particularists from moral universalists), literary theorists (especially those concerned with the value of literature and its relation to philosophy and to moral problems), and readers and critics of Conrad, Wordsworth, Coleridge, and Austen.
On Morals or Concerning Education is an exhortation on the importance of education by the prolific late-Byzantine author and statesman Theodore Metochites (1270–1332), who rose to the aristocracy from a middle-class background but fell from favor late in life and died as a monk. As a manual of proper living and ethical guidance, the treatise offers unique insights into the heightened roles of philosophy and rhetoric at a time when the elite engaged intensely with their Hellenic heritage, part of a larger imperial attempt to restore Byzantium to its former glories.
On Morals probes hotly disputed issues in fourteenth-century Byzantine society, such as the distinction between the active and contemplative life and the social position of scholars. Metochites’s focus on the character and function of Christian faith also reflects ongoing debates regarding the philosophy of religion. Occasional autobiographical digressions offer fascinating glimpses of Metochites’s distinctive personality.
This volume provides the full Byzantine Greek text alongside the first English translation of one of Metochites’s longest works.
“To be someone—to be anyone—is about…not being someone else. Miller’s amused and inspired book is utterly compelling.”
—Adam Phillips
“A compendium of expressions of wonder over what might have been…Swept up in our real lives, we quickly forget about the unreal ones. Still, there will be moments when, for good or ill, we feel confronted by our unrealized possibilities.”
—New Yorker
We live one life, formed by paths taken and untaken. Choosing a job, getting married, deciding on a place to live or whether to have children—every decision precludes another. But what if you’d gone the other way?
From Robert Frost to Sharon Olds, Virginia Woolf to Ian McEwan, Jane Hirshfield to Carl Dennis, storytellers of every stripe consider the roads not taken, the lives we haven’t led. What is it that compels us to identify with fictional and poetic voices tantalizing us with the shadows of what might have been? Not only poets and novelists, but psychologists and philosophers have much to say on this question. Miller finds wisdom in all of these, revealing the beauty, the allure, and the danger of sustaining or confronting our unled lives.
“Miller is charming company, both humanly and intellectually. He is onto something: the theme of unled lives, and the fascinating idea that fiction intensifies the sense of provisionality that attends all lives. An extremely attractive book.”
—James Wood
“An expertly curated tour of regret and envy in literature…Miller’s insightful and moving book—both in his own discussion and in the tales he recounts—gently nudges us toward consolation.”
—Wall Street Journal
“I wish I had written this book…Examining art’s capacity to transfix, multiply, and compress, this book is itself a work of art.”
—Times Higher Education
Three late dialogues.
Cicero (Marcus Tullius, 106–43 BC), Roman lawyer, orator, politician, and philosopher, of whom we know more than of any other Roman, lived through the stirring era that saw the rise, dictatorship, and death of Julius Caesar in a tottering republic. In his political speeches especially and in his correspondence we see the excitement, tension and intrigue of politics and the part he played in the turmoil of the time. Of about 106 speeches, delivered before the Roman people or the Senate if they were political, before jurors if judicial, fifty-eight survive (a few of them incompletely). In the fourteenth century Petrarch and other Italian humanists discovered manuscripts containing more than 900 letters of which more than 800 were written by Cicero and nearly 100 by others to him. These afford a revelation of the man all the more striking because most were not written for publication. Six rhetorical works survive and another in fragments. Philosophical works include seven extant major compositions and a number of others; and some lost. There is also poetry, some original, some as translations from the Greek.
The Loeb Classical Library edition of Cicero is in twenty-nine volumes.
Tracing war’s expansion beyond the battlefield to the concept of the human being itself
As military and other forms of political violence become the planetary norm, On Posthuman War traces the expansion of war beyond traditional theaters of battle. Drawing on counterinsurgency field manuals, tactical manifestos, data-driven military theory, and asymmetrical-war archives, Mike Hill delineates new “Areas of Operation” within a concept of the human being as not only a social and biological entity but also a technical one.
Delving into three human-focused disciplines newly turned against humanity, OnPosthuman War reveals how demography, anthropology, and neuroscience have intertwined since 9/11 amid the “Revolution in Military Affairs.” Beginning with the author’s personal experience training with U.S. Marine recruits at Parris Island, Hill gleans insights from realist philosophy, the new materialism, and computational theory to show how the human being, per se, has been reconstituted from neutral citizen to unwitting combatant. As evident in the call for “bullets, beans, and data,” whatever can be parted out, counted, and reassembled can become war materiel. Hill shows how visible and invisible wars within identity, community, and cognition shift public-sphere activities, like racial identification, group organization, and even thought itself, in the direction of war. This shift has weaponized social activities against the very notion of society.
On Posthuman War delivers insights on the latest war technologies, strategies, and tactics while engaging in questions poised to overturn the foundations of modern political thought.
Eze draws on an extraordinary command of Western philosophical thought and a deep knowledge of African philosophy and cultural traditions. He explores models of rationality in the thought of philosophers from Aristotle, René Descartes, Francis Bacon, and Thomas Hobbes to Noam Chomsky, Richard Rorty, Hilary Putnam, and Jacques Derrida, and he considers portrayals of reason in the work of the African thinkers and novelists Chinua Achebe, Ngugi wa Thiong’o, and Wole Soyinka. Eze reflects on contemporary thought about genetics, race, and postcolonial historiography as well as on the interplay between reason and unreason in the hearings of South Africa’s Truth and Reconciliation Commission. He contends that while rationality may have a foundational formality, any understanding of its foundation and form is dynamic, always based in historical and cultural circumstances.
This definitive compilation encompasses the breadth and brilliance of his works, from the earliest to the most recent. Merton's foundational writings on social structure and process, on the sociology of science and knowledge, and on the discipline and trajectory of sociology itself are all powerfully represented, as are his autobiographical insights in a fascinating coda. Anchored by Piotr Sztompka's contextualizing introduction, Merton's vast oeuvre emerges as a dynamic and profoundly coherent system of thought, a constant source of vitality and renewal for present and future sociology.
Fallacies, contraries, consistencies.
Aristotle, great Greek philosopher, researcher, reasoner, and writer, born at Stagirus in 384 BC, was the son of a physician. He studied under Plato at Athens and taught there (367–347); subsequently he spent three years at the court of a former pupil in Asia Minor. After some time at Mitylene, in 343–342 he was appointed by King Philip of Macedon to be tutor of his teen-aged son Alexander. After Philip’s death in 336, Aristotle became head of his own school (of “Peripatetics”), the Lyceum at Athens. Because of anti-Macedonian feeling there after Alexander’s death in 323, he withdrew to Chalcis in Euboea, where he died in 322.
Nearly all the works Aristotle prepared for publication are lost; the priceless ones extant are lecture-materials, notes, and memoranda (some are spurious). They can be categorized as follows:
I Practical: Nicomachean Ethics; Great Ethics (Magna Moralia); Eudemian Ethics; Politics; Economics (on the good of the family); On Virtues and Vices.
II Logical: Categories; Analytics (Prior and Posterior); Interpretation; Refutations used by Sophists; Topica.
III Physical: Twenty-six works (some suspect) including astronomy, generation and destruction, the senses, memory, sleep, dreams, life, facts about animals, etc.
IV Metaphysics: on being as being.
V Art: Rhetoric and Poetics.
VI Other works including the Constitution of Athens; more works also of doubtful authorship.
VII Fragments of various works such as dialogues on philosophy and literature; and of treatises on rhetoric, politics, and metaphysics.
The Loeb Classical Library edition of Aristotle is in twenty-three volumes.
Throughout human history, people have imagined inanimate objects to have intelligence, language, and even souls. In our secular societies today, we still willingly believe that nonliving objects have lives of their own as we find ourselves interacting with computers and other equipment. In On the Animation of the Inorganic, Spyros Papapetros examines ideas about simulated movement and inorganic life during and after the turn of the twentieth century—a period of great technical innovation whose effects continue to reverberate today.
Exploring key works of art historians such as Aby Warburg, Wilhelm Worringer, and Alois Riegl, as well as architects and artists like Fernand Léger, Mies van der Rohe, and Salvador Dalí, Papapetros tracks the evolution of the problem of animation from the fin de siècle through the twentieth century. He argues that empathy—the ability to identify with objects of the external world—was repressed by twentieth-century modernist culture, but it returned, projected onto inorganic objects such as machines, automobiles, and crystalline skyscrapers. These modern artifacts, he demonstrates, vibrated with energy, life, and desire of their own and had profound effects on people. Subtle and insightful, this book will change how we view modernist art, architecture, and their histories.
How can architecture develop better aesthetic directions for the twenty-first-century built environment?
Our world, increasingly defined by efficient but unconsidered architecture and cities, seems to be getting uglier. In On the Appearance of the World, Mark Foster Gage asks why. He imagines a future scenario where architectural design and ideas from aesthetic philosophy align toward the production of a built world that is more humane, habitable, beautiful, and just.
When Sigmund Freud published his theory of the unconscious in 1899, he popularized an idea that had fascinated generations of Jewish philosophers before him. In this book, Clémence Boulouque charts the development of the pre-Freudian unconscious from subcultural inquiry to dominant discourse during the long nineteenth century. Although Freud’s scientific notion differed from Schelling’s mythical description of the abyss from which creation springs, its resonance with older ideas was celebrated as an opportunity to express specifically Jewish contributions to modernity. Indeed, Boulouque shows that the pre-Freudian unconscious emerged from conversations in Jewish mysticism about otherness and coexistence. In the hopeful years before World War I, Boulouque argues that such reflections offered the possibility of emancipation not only to Jews but to all.
Digital objects, in their simplest form, are data. They are also a new kind of industrial object that pervades every aspect of our life today—as online videos, images, text files, e-mails, blog posts, Facebook events.Yet, despite their ubiquity, the nature of digital objects remains unclear.
On the Existence of Digital Objects conducts a philosophical examination of digital objects and their organizing schema by creating a dialogue between Martin Heidegger and Gilbert Simondon, which Yuk Hui contextualizes within the history of computing. How can digital objects be understood according to individualization and individuation? Hui pursues this question through the history of ontology and the study of markup languages and Web ontologies; he investigates the existential structure of digital objects within their systems and milieux. With this relational approach toward digital objects and technical systems, the book addresses alienation, described by Simondon as the consequence of mistakenly viewing technics in opposition to culture.
Interdisciplinary in philosophical and technical insights, with close readings of Husserl, Heidegger, and Simondon as well as the history of computing and the Web, Hui’s work develops an original, productive way of thinking about the data and metadata that increasingly define our world.
The first part of On the Happiness of the Philosophic Life approaches the Rêveries not as another autobiographical text in the tradition of the Confessions and the Dialogues, but as a reflection on the philosophic life and the distinctive happiness it provides. The second turns to a detailed analysis of a work referred to in the Rêveries, the “Profession of Faith of the Savoyard Vicar,” which triggered Rousseau’s political persecution when it was originally published as part of Émile. In his examination of this most controversial of Rousseau’s writings, which aims to lay the foundations for a successful nonphilosophic life, Meier brings to light the differences between natural religion as expressed by the Vicar and Rousseau’s natural theology. Together, the two reciprocally illuminating parts of this study provide an indispensable guide to Rousseau and to the understanding of the nature of the philosophic life.
“[A] dense but precise and enthralling analysis.”—New Yorker
Peripatetic cosmology.
Aristotle, great Greek philosopher, researcher, reasoner, and writer, born at Stagirus in 384 BC, was the son of a physician. He studied under Plato at Athens and taught there (367–347); subsequently he spent three years at the court of a former pupil in Asia Minor. After some time at Mitylene, in 343–342 he was appointed by King Philip of Macedon to be tutor of his teen-aged son Alexander. After Philip’s death in 336, Aristotle became head of his own school (of “Peripatetics”), the Lyceum at Athens. Because of anti-Macedonian feeling there after Alexander’s death in 323, he withdrew to Chalcis in Euboea, where he died in 322.
Nearly all the works Aristotle prepared for publication are lost; the priceless ones extant are lecture-materials, notes, and memoranda (some are spurious). They can be categorized as follows:
I Practical: Nicomachean Ethics; Great Ethics (Magna Moralia); Eudemian Ethics; Politics; Economics (on the good of the family); On Virtues and Vices.
II Logical: Categories; Analytics (Prior and Posterior); Interpretation; Refutations used by Sophists; Topica.
III Physical: Twenty-six works (some suspect) including astronomy, generation and destruction, the senses, memory, sleep, dreams, life, facts about animals, etc.
IV Metaphysics: on being as being.
V Art: Rhetoric and Poetics.
VI Other works including the Constitution of Athens; more works also of doubtful authorship.
VII Fragments of various works such as dialogues on philosophy and literature; and of treatises on rhetoric, politics, and metaphysics.
The Loeb Classical Library edition of Aristotle is in twenty-three volumes.
On the Heights of Despair shows Cioran's first grappling with themes he would return to in his mature works: despair and decay, absurdity and alienation, futility and the irrationality of existence. It also presents Cioran as a connoisseur of apocalypse, a theoretician of despair, for whom writing and philosophy both share the "lyrical virtues" that alone lead to a metaphysical revelation.
"No modern writer twists the knife with Cioran's dexterity. . . . His writing . . . is informed with the bitterness of genuine compassion."—Bill Marx, Boston Phoenix
"The dark, existential despair of Romanian philosopher Cioran's short meditations is paradoxically bracing and life-affirming. . . . Puts him in the company of Nietzsche and Kierkegaard."—Publishers Weekly, starred review
"This is self-pity as epigram, the sort of dyspeptic pronouncement that gets most people kicked out of bed but that has kept Mr. Cioran going for the rest of his life."—Judith Shulevitz, New York Times Book Review
The philosopher-statesman on theology and epistemology.
Cicero (Marcus Tullius, 106–43 BC), Roman lawyer, orator, politician, and philosopher, of whom we know more than of any other Roman, lived through the stirring era that saw the rise, dictatorship, and death of Julius Caesar in a tottering republic. In his political speeches especially and in his correspondence we see the excitement, tension, and intrigue of politics and the part he played in the turmoil of the time. Of about 106 speeches, delivered before the Roman people or the Senate if they were political, before jurors if judicial, fifty-eight survive (a few of them incompletely). In the fourteenth century Petrarch and other Italian humanists discovered manuscripts containing more than 900 letters of which more than 800 were written by Cicero and nearly 100 by others to him. These afford a revelation of the man all the more striking because most were not written for publication. Six rhetorical works survive and another in fragments. Philosophical works include seven extant major compositions and a number of others; and some lost. There is also poetry, some original, some as translations from the Greek.
The Loeb Classical Library edition of Cicero is in twenty-nine volumes.
Atomic atheism in verse.
Lucretius (Titus Lucretius Carus) lived ca. 99–ca. 55 BC, but the details of his career are unknown. He is the author of the great didactic poem in hexameters, De Rerum Natura (On the Nature of Things). In six books compounded of solid reasoning, brilliant imagination, and noble poetry, he expounds the scientific theories of the Greek philosopher Epicurus, with the aim of dispelling fear of the gods and fear of death and so enabling man to attain peace of mind and happiness.
In Book 1 he establishes the general principles of the atomic system, refutes the views of rival physicists, and proves the infinity of the universe and of its two ultimate constituents, matter and void. In Book 2 he explains atomic movement, the variety of atomic shapes, and argues that the atoms lack color, sensation, and other secondary qualities. In Book 3 he expounds the nature and composition of mind and spirit, proves their mortality, and argues that there is nothing to fear in death. Book 4 explains the nature of sensation and thought, and ends with an impressive account of sexual love. Book 5 describes the nature and formation of our world, astronomical phenomena, the beginnings of life on earth, and the development of civilization. In Book 6 the poet explains various atmospheric and terrestrial phenomena, including thunder, lightning, earthquakes, volcanoes, the magnet, and plagues.
The work is distinguished by the fervor and poetry of the author.
The philosopher-statesman on ethics and rhetoric.
Cicero (Marcus Tullius, 106–43 BC), Roman lawyer, orator, politician, and philosopher, of whom we know more than of any other Roman, lived through the stirring era that saw the rise, dictatorship, and death of Julius Caesar in a tottering republic. In his political speeches especially and in his correspondence we see the excitement, tension and intrigue of politics and the part he played in the turmoil of the time. Of about 106 speeches, delivered before the Roman people or the Senate if they were political, before jurors if judicial, fifty-eight survive (a few of them incompletely). In the fourteenth century Petrarch and other Italian humanists discovered manuscripts containing more than 900 letters of which more than 800 were written by Cicero and nearly 100 by others to him. These afford a revelation of the man all the more striking because most were not written for publication. Six rhetorical works survive and another in fragments. Philosophical works include seven extant major compositions and a number of others; and some lost. There is also poetry, some original, some as translations from the Greek.
The Loeb Classical Library edition of Cicero is in twenty-nine volumes.
The philosopher-statesman on ethics and rhetoric.
Cicero (Marcus Tullius, 106–43 BC), Roman lawyer, orator, politician, and philosopher, of whom we know more than of any other Roman, lived through the stirring era that saw the rise, dictatorship, and death of Julius Caesar in a tottering republic. In his political speeches especially and in his correspondence we see the excitement, tension and intrigue of politics and the part he played in the turmoil of the time. Of about 106 speeches, delivered before the Roman people or the Senate if they were political, before jurors if judicial, fifty-eight survive (a few of them incompletely). In the fourteenth century Petrarch and other Italian humanists discovered manuscripts containing more than 900 letters of which more than 800 were written by Cicero and nearly 100 by others to him. These afford a revelation of the man all the more striking because most were not written for publication. Six rhetorical works survive and another in fragments. Philosophical works include seven extant major compositions and a number of others; and some lost. There is also poetry, some original, some as translations from the Greek.
The Loeb Classical Library edition of Cicero is in twenty-nine volumes.
The advantage of a collection of essays is that it is free to talk about many things. It can speak of them in a learned way or in an amused and humorous way. As Chesterton said, there is no necessary conflict between what is true and what is funny. Oftentimes, the greatest things we learn are through laughter, even laughter at ourselves and our own foibles and faults.
So these essays are “brief.” And they are largely of philosophical import. At first sight, taxing beer may seem to have no serious principle, except perhaps for the brewer and the consumer. But wherever there is reality, we can find something to learn.
Each of these essays begins with the proposition “on”—this is a classical form of essay in the English language. Belloc, one the essay’s greatest masters, wrote a book simply entitled “ON”—and several other books with that introductory “ON” to begin it. The word has the advantage of focusing our attention on some idea, place, book, person, or reality that we happen to come across and notice, then notice again, then wonder about.
These essays are relatively short, often lightsome, hopefully always with a consideration that illumines the world through the mind of the reader. These essays are written in the spirit that the things we encounter provoke us, our minds. We need to come to terms, to understand what we come across in our pathways through this world. Often the best way to know what we observe or confront is to write about it, preferably briefly and with some philosophical insight. This is what we do here.
Santner's crucial innovation in this new study is to bring the theological notion of revelation into a broadly psychoanalytic field, where it can be understood as a force that opens the self to everyday life and encourages accountability within the larger world. Revelation itself becomes redefined as an openness toward what is singular, enigmatic, even uncanny about the Other, whether neighbor or stranger, thereby linking a theory of drives and desire to a critical account of sociality. Santner illuminates what it means to be genuinely open to another human being or culture and to share and take responsibility for one's implication in the dilemmas of difference.
By bringing Freud and Rosenzweig together, Santner not only clarifies in new and surprising ways the profound connections between psychoanalysis and the Judeo-Christian tradition, he makes the resources of both available to contemporary efforts to rethink concepts of community and cross-cultural communication.
The statesman on statecraft.
Cicero (Marcus Tullius, 106–43 BC), Roman lawyer, orator, politician, and philosopher, of whom we know more than of any other Roman, lived through the stirring era that saw the rise, dictatorship, and death of Julius Caesar in a tottering republic. In his political speeches especially and in his correspondence we see the excitement, tension, and intrigue of politics and the part he played in the turmoil of the time. Of about 106 speeches, delivered before the Roman people or the Senate if they were political, before jurors if judicial, fifty-eight survive (a few of them incompletely). In the fourteenth century Petrarch and other Italian humanists discovered manuscripts containing more than 900 letters of which more than 800 were written by Cicero and nearly 100 by others to him. These afford a revelation of the man all the more striking because most were not written for publication. Six rhetorical works survive and another in fragments. Philosophical works include seven extant major compositions and a number of others; and some lost. There is also poetry, some original, some as translations from the Greek.
The Loeb Classical Library edition of Cicero is in twenty-nine volumes.
A posthumous collection of essays by one of our greatest contemporary thinkers that provides a towering vision of Western culture.
In Umberto Eco’s first novel, The Name of the Rose, Nicholas of Morimondo laments, “We no longer have the learning of the ancients, the age of giants is past!” To which the protagonist, William of Baskerville, replies: “We are dwarfs, but dwarfs who stand on the shoulders of those giants, and small though we are, we sometimes manage to see farther on the horizon than they.”
On the Shoulders of Giants is a collection of essays based on lectures Eco famously delivered at the Milanesiana Festival in Milan over the last fifteen years of his life. Previously unpublished, the essays explore themes he returned to again and again in his writing: the roots of Western culture and the origin of language, the nature of beauty and ugliness, the potency of conspiracies, the lure of mysteries, and the imperfections of art. Eco examines the dynamics of creativity and considers how every act of innovation occurs in conversation with a superior ancestor.
In these playful, witty, and breathtakingly erudite essays, we encounter an intellectual who reads comic strips, reflects on Heraclitus, Dante, and Rimbaud, listens to Carla Bruni, and watches Casablanca while thinking about Proust. On the Shoulders of Giants reveals both the humor and the colossal knowledge of a contemporary giant.
Peripatetic works on the human body and soul.
Aristotle, great Greek philosopher, researcher, reasoner, and writer, born at Stagirus in 384 BC, was the son of a physician. He studied under Plato at Athens and taught there (367–347); subsequently he spent three years at the court of a former pupil in Asia Minor. After some time at Mitylene, in 343–342 he was appointed by King Philip of Macedon to be tutor of his teen-aged son Alexander. After Philip’s death in 336, Aristotle became head of his own school (of “Peripatetics”), the Lyceum at Athens. Because of anti-Macedonian feeling there after Alexander’s death in 323, he withdrew to Chalcis in Euboea, where he died in 322.
Nearly all the works Aristotle prepared for publication are lost; the priceless ones extant are lecture-materials, notes, and memoranda (some are spurious). They can be categorized as follows:
I Practical: Nicomachean Ethics; Great Ethics (Magna Moralia); Eudemian Ethics; Politics; Economics (on the good of the family); On Virtues and Vices.
II Logical: Categories; Analytics (Prior and Posterior); Interpretation; Refutations used by Sophists; Topica.
III Physical: Twenty-six works (some suspect) including astronomy, generation and destruction, the senses, memory, sleep, dreams, life, facts about animals, etc.
IV Metaphysics: on being as being.
V Art: Rhetoric and Poetics.
VI Other works including the Constitution of Athens; more works also of doubtful authorship.
VII Fragments of various works such as dialogues on philosophy and literature; and of treatises on rhetoric, politics, and metaphysics.
The Loeb Classical Library® edition of Aristotle is in twenty-three volumes.
In On the Spirit of Rights, Dan Edelstein answers this question by examining the complex genealogy of the rights that regimes enshrined in the American and French Revolutions. With a lively attention to detail, he surveys a sprawling series of debates among rulers, jurists, philosophers, political reformers, writers, and others who were all engaged in laying the groundwork for our contemporary systems of constitutional governance. Every seemingly new claim about rights turns out to be a variation on a theme, as late medieval notions were subtly repeated and refined to yield the talk of “rights” we recognize today. From the Wars of Religion to the French Declaration of the Rights of Man and of the Citizen to the 1948 Universal Declaration of Human Rights, On the Spirit of Rights is a sweeping tour through centuries of European intellectual history and an essential guide to our ways of thinking about human rights today.
On the True Sense of Art collects essays by philosophers responding to John Sallis’s Transfigurements: On the True Sense of Art as well as his other works on the philosophy of art, including Force of Imagination and Logic of Imagination.
Each of the chapters, by some of the leading thinkers in Continental philosophy, engages Sallis’s work on both ancient and new senses of aesthetics—a transfiguration of aesthetics—as a beginning that is always beginning again. With a responsive essay by Sallis himself, On the True Sense of Art forms a critical introduction to the thought of this generation’s most important aesthetician.
A deconstruction of the idea of diplomacy that explores the links between its theory and practice.
What does theory have to do with the concept-let alone the practice-of diplomacy? More than we might think, as Costas M. Constantinou amply demonstrates in this ambitious reconsideration of both the concept of diplomacy and the working of theory. Here, Constantinou focuses on the language that underwrites and directs theory and diplomacy, and shows that such a critical approach is actually a way of practicing politics.
Constantinou underscores the original intertextual association between theory and diplomacy by employing the ancient Greek term theoria. Theoria once referred to both philosophical thinking and a sacred embassy sent to discharge a religious duty. The use of the term in this book leads to a new view of theory and diplomacy. Constantinou considers the structures of diplomacy and theory together with the notion of representation that is peculiar to Western metaphysical thought. A deconstruction of diplomacy itself, this work bridges classical and contemporary philosophy, ancient and modern political practice, and, ultimately, politics and the arts in general. It will alter the study, understanding, and practice of diplomacy.READERS
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