While the modern world has largely dismissed the figure of the saint as a throwback, we remain fascinated by excess, marginality, transgression, and porous subjectivity—categories that define the saint. In this collection, Françoise Meltzer and Jas Elsner bring together top scholars from across the humanities to reconsider our denial of saintliness and examine how modernity returns to the lure of saintly grace, energy, and charisma.

Listen to a short interview with David L. KirpHost: Chris Gondek | Producer: Heron & Crane

The rich have always valued early education, and for the past forty years, millions of poor kids have had Head Start. Now, more and more middle class parents have realized that a good preschool is the smartest investment they can make in their children's future in a competitive world. As The Sandbox Investment shows, their needs are key to the growing call for universal preschool.

Writing with the verve of a magazine journalist and the authority of a scholar, David L. Kirp makes the ideal guide to this quiet movement. He crouches in classrooms where committed teachers engage lively four-year-olds, and reveals the findings of an extraordinary longitudinal study that shows the life-changing impact of preschool. He talks with cutting-edge researchers from neuroscience and genetics to economics, whose findings increasingly show how powerfully early childhood shapes the arc of children's lives.

Kids-first politics is smart economics: paying for preschool now can help save us from paying for unemployment, crime, and emergency rooms later. As Kirp reports from the inside, activists and political leaders have turned this potent idea into campaigns and policies in red and blue states alike.

The Sandbox Investment is the first full story of a campaign that asks Americans to endorse a vision of society that does well by doing good. For anyone who is interested in politics or the social uses of research--for anyone who's interested in the children's futures--it's a compelling read.

Drawing on previously unknown or unassimilated sources, Donald C. Hodges here presents an entirely new interpretation of the politics and philosophy of Augusto C. Sandino, the intellectual progenitor of Nicaragua's Sandinista revolution.

The first part of the book investigates the political sources of Sandino's thought in the works of Babeuf, Buonarroti, Blanqui, Proudhon, Bakunin, Most, Malatesta, Kropotkin, Ricardo Flores Magón, and Lenin—a mixed legacy of pre-Marxist and non-Marxist authoritarian and libertarian communists.

The second half of the study scrutinizes the philosophy of nature and history that Sandino made his own. Hodges delves deeply into this philosophy as the supreme and final expression of Sandino's communism and traces its sources in the Gnostic and millenarian occult undergrounds. This results in a rich study of the ways in which Sandino's revolutionary communism and communist spirituality intersect—a spiritual politics that Hodges presents as more realistic than the communism of Karl Marx.

While accepting the current wisdom that Sandino was a Nicaraguan liberal and social reformer, Hodges also makes a persuasive case that Sandino was first and foremost a communist, although neither of the Marxist nor anarchist variety. He argues that Sandino's eclectic communist spirituality was more of an asset than a liability for understanding the human condition, and that his spiritual politics promises to be more relevant than Marxism-Leninism for the twenty-first century. Indeed, Hodges believes that Sandino's holistic communism embraces both deep ecology and feminist spirituality—a finding that is sure to generate lively and productive debate.

Artful hexameters.

Horace (Quintus Horatius Flaccus, 65–8 BC) was born at Venusia, son of a freedman clerk who had him well educated at Rome and Athens. Horace supported the ill-fated killers of Caesar, lost his property, became a secretary in the Treasury, and began to write poetry. Maecenas, lover of literature, to whom Virgil and Varius introduced Horace in 39, became his friend and made him largely independent by giving him a farm. After 30 Horace knew and aided with his pen the emperor Augustus, who after Virgil’s death in 19 engaged him to celebrate imperial affairs in poetry. Horace refused to become Augustus’ private secretary and died a few months after Maecenas. Both lyric (in various metres) and other work (in hexameters) was spread over the period 40–10 or 9 BC. It is Roman in spirit, Greek in technique.

In the two books of Satires Horace is a moderate social critic and commentator; the two books of Epistles are more intimate and polished, the second book being literary criticism as is also the Ars Poetica. The Epodes in various (mostly iambic) metres are akin to the ‘discourses’ (as Horace called his satires and epistles) but also look towards the famous Odes, in four books, in the old Greek lyric metres used with much skill. Some are national odes about public affairs; some are pleasant poems of love and wine; some are moral letters; all have a rare perfection. The Odes and Epodes are found in LCL 33.

Saving Schools traces the story of the rise, decline, and potential resurrection of American public schools through the lives and ideas of six mission-driven reformers: Horace Mann, John Dewey, Martin Luther King Jr., Albert Shanker, William Bennett, and James Coleman. Yet schools did not become the efficient, egalitarian, and high-quality educational institutions these reformers envisioned. Indeed, the unintended consequences of their legacies shaped today’s flawed educational system, in which political control of stagnant American schools has shifted away from families and communities to larger, more centralized entities—initially to bigger districts and eventually to control by states, courts, and the federal government.

Peterson’s tales help to explain how nation building, progressive education, the civil rights movement, unionization, legalization, special education, bilingual teaching, accountability, vouchers, charters, and homeschooling have, each in a different way, set the stage for a new era in American education.

Now, under the impact of rising cost, coupled with the possibilities unleashed by technological innovation, schooling may be transformed through virtual learning. The result could be a personalized, customized system of education in which families have greater choice and control over their children’s education than at any time since our nation was founded.

Crispin Wright's Truth and Objectivity brought about a far-reaching reorientation of the metaphysical debates concerning realism and truth. The essays in this companion volume prefigure, elaborate, or defend the proposals put forward in that landmark work.

The collection includes the Gareth Evans memorial lecture in which the program of Truth and Objectivity was first announced, as well as all of Wright's published reactions to the extensive commentary his study provoked; it presents substantial new developments and applications of the pluralistic outlook on the realism debates proposed in Truth and Objectivity, and further pursues its distinctive minimalist conceptions of truth and of truth-aptitude. Among the papers are important discussions of coherence conceptions of truth, of Hilary Putnam's most recent views on truth, and of the classical debate between correspondence, coherence, pragmatism, and deflationary conceptions of the notion. Others are concerned with Kripke's famous argument against physicalist conceptions of sensation; the distinction between minimal truth-aptitude and cognitive command; a novel prospectus for a philosophy of vagueness; and a new proposal about the most resilient interpretation of relativism.

A pioneering call for a new understanding of scale across the humanities

How is it possible that you are—simultaneously—cells, atoms, a body, quarks, a component in an ecological network, a moment in the thermodynamic dispersal of the sun, and an element in the gravitational whirl of galaxies? In this way, we routinely transform reality into things already outside of direct human experience, things we hardly comprehend even as we speak of DNA, climate effects, toxic molecules, and viruses. How do we find ourselves with these disorienting layers of scale? Enter Scale Theory, which provides a foundational theory of scale that explains how scale works, the parameters of scalar thinking, and how scale refigures reality—that teaches us how to think in terms of scale, no matter where our interests may lie. 

Joshua DiCaglio takes us on a fascinating journey through six thought experiments that provide clarifying yet provocative definitions for scale and new ways of thinking about classic concepts ranging from unity to identity. Because our worldviews and philosophies are largely built on nonscalar experience, he then takes us slowly through the ways scale challenges and reconfigures objects, subjects, and relations. 

Scale Theory is, in a sense, nondisciplinary—weaving together a dizzying array of sciences (from nanoscience to ecology) with discussions from the humanities (from philosophy to rhetoric). In the process, a curious pattern emerges: attempts to face the significance of scale inevitably enter terrain closer to mysticism than science. Rather than dismiss this connection, DiCaglio examines the reasons for it, redefining mysticism in terms of scale and integrating contemplative philosophies into the discussion. The result is a powerful account of the implications and challenges of scale, attuned to the way scale transforms both reality and ourselves.

A sweeping intellectual history of the concept of economic scarcity—its development across five hundred years of European thought and its decisive role in fostering the climate crisis.

Modern economics presumes a particular view of scarcity, in which human beings are innately possessed of infinite desires and society must therefore facilitate endless growth and consumption irrespective of nature’s limits. Yet as Fredrik Albritton Jonsson and Carl Wennerlind show, this vision of scarcity is historically novel and was not inevitable even in the age of capitalism. Rather, it reflects the costly triumph of infinite-growth ideologies across centuries of European economic thought—at the expense of traditions that sought to live within nature’s constraints.

The dominant conception of scarcity today holds that, rather than master our desires, humans must master nature to meet those desires. Albritton Jonsson and Wennerlind argue that this idea was developed by thinkers such as Francis Bacon, Samuel Hartlib, Alfred Marshall, and Paul Samuelson, who laid the groundwork for today’s hegemonic politics of growth. Yet proponents of infinite growth have long faced resistance from agrarian radicals, romantic poets, revolutionary socialists, ecofeminists, and others. These critics—including the likes of Gerrard Winstanley, Dorothy Wordsworth, Karl Marx, and Hannah Arendt—embraced conceptions of scarcity in which our desires, rather than nature, must be mastered to achieve the social good. In so doing, they dramatically reenvisioned how humans might interact with both nature and the economy.

Following these conflicts into the twenty-first century, Albritton Jonsson and Wennerlind insist that we need new, sustainable models of economic thinking to address the climate crisis. Scarcity is not only a critique of infinite growth, but also a timely invitation to imagine alternative ways of flourishing on Earth.

This richly detailed biography of a key figure in nineteenth-century philosophy pays equal attention to the life and to the work of Arthur Schopenhauer. Rüdiger Safranski places this visionary skeptic in the context of his philosophical predecessors and contemporaries Kant, Fichte, Schelling, Hegel—and explores the sources of his profound alienation from their “secularized religion of reason.” He also provides a narrative of Schopenhauer’s personal and family life that reads like a Romantic novel: the struggle to break free from a domineering father, the attempt to come to terms with his mother’s literary and social success (she was a well-known writer and a member of Goethe’s Weimar circle), the loneliness and despair when his major philosophical work, The World as Will and Representation, was ignored by the academy. Along the way Safranski portrays the rich culture of Goethe’s Weimar, Hegel’s Berlin, and other centers of German literary and intellectual life.

When Schopenhauer first proposed his philosophy of “weeping and gnashing of teeth,” during the heady “wild years” of Romantic idealism, it found few followers. After the disillusionments and failures of 1848, his work was rediscovered by philosophers and literary figures. Writers from Nietzsche to Samuel Beckett have responded to Schopenhauer’s refusal to seek salvation through history.

The first biography of Schopenhauer to appear in English in this century, Schopenhauer and the Wild Years of Philosophy succeeds in bringing to life an intriguing figure in philosophy and the intellectual battles of his time, whose consequences still shape our world.

What is good science? What goal--if any--is the proper end of scientific activity? Is there a legitimating authority that scientists mayclaim? Howserious athreat are the anti-science movements? These questions have long been debated but, as Gerald Holton points out, every era must offer its own responses. This book examines these questions not in the abstract but shows their historic roots and the answers emerging from the scientific and political controversies of this century.

Employing the case-study method and the concept of scientific thematathat he has pioneered, Holton displays the broad scope of his insight into the workings of science: from the influence of Ernst Mach on twentiethcentury physicists, biologists, psychologists, and other thinkers to the rhetorical strategies used in the work of Albert Einstein, Niels Bohr, and others; from the bickering between Thomas Jefferson and the U.S. Congress over the proper form of federal sponsorship of scientific research to philosophical debates since Oswald Spengier over whether our scientific knowledge will ever be "complete." In a masterful final chapter, Holton scrutinizes the "anti-science phenomenon," the increasingly common opposition to science as practiced today. He approaches this contentious issue by examining the world views and political ambitions of the proponents of science as well as those of its opponents-the critics of "establishment science" (including even those who fear that science threatens to overwhelm the individual in the postmodern world) and the adherents of "alternative science" (Creationists, New Age "healers," astrologers). Through it all runs the thread of the author's deep historical knowledge and his humanistic understanding of science in modern culture.

Science and Anti-Science will be of great interest not only to scientists and scholars in the field of science studies but also to educators, policymalcers, and all those who wish to gain a fuller understanding of challenges to and doubts about the role of science in our lives today.

In Science and Social Inequality, Sandra Harding makes the provocative argument that the philosophy and practices of today's Western science, contrary to its Enlightenment mission, work to insure that more science will only worsen existing gaps between the best and worst off around the world. She defends this claim by exposing the ways that hierarchical social formations in modern Western sciences encode antidemocratic principles and practices, particularly in terms of their services to militarism, the impoverishment and alienation of labor, Western expansion, and environmental destruction. The essays in this collection--drawing on feminist, multicultural, and postcolonial studies--propose ways to reconceptualize the sciences in the global social order. 

At issue here are not only social justice and environmental issues but also the accuracy and comprehensiveness of our understandings of natural and social worlds. The inadvertent complicity of the sciences with antidemocratic projects obscures natural and social realities and thus blocks the growth of scientific knowledge. Scientists, policy makers, social justice movements and the consumers of scientific products (that is, the rest of us) can work together and separately to improve this situation.

Science and technology have immense authority and influence in our society, yet their working remains little understood. The conventional perception of science in Western societies has been modified in recent years by the work of philosophers, sociologists and historians of science. In this book Bruno Latour brings together these different approaches to provide a lively and challenging analysis of science, demonstrating how social context and technical content are both essential to a proper understanding of scientific activity. Emphasizing that science can only be understood through its practice, the author examines science and technology in action: the role of scientific literature, the activities of laboratories, the institutional context of science in the modern world, and the means by which inventions and discoveries become accepted. From the study of scientific practice he develops an analysis of science as the building of networks. Throughout, Bruno Latour shows how a lively and realistic picture of science in action alters our conception of not only the natural sciences but also the social sciences and the sociology of knowledge in general.

This stimulating book, drawing on a wealth of examples from a wide range of scientific activities, will interest all philosophers, sociologists and historians of science, scientists and engineers, and students of the philosophy of social science and the sociology of knowledge.

The surprising history of the scientific method—from an evolutionary account of thinking to a simple set of steps—and the rise of psychology in the nineteenth century.

The idea of a single scientific method, shared across specialties and teachable to ten-year-olds, is just over a hundred years old. For centuries prior, science had meant a kind of knowledge, made from facts gathered through direct observation or deduced from first principles. But during the nineteenth century, science came to mean something else: a way of thinking.

The Scientific Method tells the story of how this approach took hold in laboratories, the field, and eventually classrooms, where science was once taught as a natural process. Henry M. Cowles reveals the intertwined histories of evolution and experiment, from Charles Darwin’s theory of natural selection to John Dewey’s vision for science education. Darwin portrayed nature as akin to a man of science, experimenting through evolution, while his followers turned his theory onto the mind itself. Psychologists reimagined the scientific method as a problem-solving adaptation, a basic feature of cognition that had helped humans prosper. This was how Dewey and other educators taught science at the turn of the twentieth century—but their organic account was not to last. Soon, the scientific method was reimagined as a means of controlling nature, not a product of it. By shedding its roots in evolutionary theory, the scientific method came to seem far less natural, but far more powerful.

This book reveals the origin of a fundamental modern concept. Once seen as a natural adaptation, the method soon became a symbol of science’s power over nature, a power that, until recently, has rarely been called into question.

Many people assume that the claims of scientists are objective truths. But historians, sociologists, and philosophers of science have long argued that scientific claims reflect the particular historical, cultural, and social context in which those claims were made. The nature of scientific knowledge is not absolute because it is influenced by the practice and perspective of human agents. Scientific Perspectivism argues that the acts of observing and theorizing are both perspectival, and this nature makes scientific knowledge contingent, as Thomas Kuhn theorized forty years ago.

Using the example of color vision in humans to illustrate how his theory of “perspectivism” works, Ronald N. Giere argues that colors do not actually exist in objects; rather, color is the result of an interaction between aspects of the world and the human visual system. Giere extends this argument into a general interpretation of human perception and, more controversially, to scientific observation, conjecturing that the output of scientific instruments is perspectival. Furthermore, complex scientific principles—such as Maxwell’s equations describing the behavior of both the electric and magnetic fields—make no claims about the world, but models based on those principles can be used to make claims about specific aspects of the world.

Offering a solution to the most contentious debate in the philosophy of science over the past thirty years, Scientific Perspectivism will be of interest to anyone involved in the study of science.

A miscellany of minor works.

Xenophon (ca. 430 to ca. 354 BC) was a wealthy Athenian and friend of Socrates. He left Athens in 401 and joined an expedition including ten thousand Greeks led by the Persian governor Cyrus against the Persian king. After the defeat of Cyrus, it fell to Xenophon to lead the Greeks from the gates of Babylon back to the coast through inhospitable lands. Later he wrote the famous vivid account of this “March Up-Country” (Anabasis); but meanwhile he entered service under the Spartans against the Persian king, married happily, and joined the staff of the Spartan king, Agesilaus. But Athens was at war with Sparta in 394 and so exiled Xenophon. The Spartans gave him an estate near Elis where he lived for years, writing and hunting and educating his sons. Reconciled to Sparta, Athens restored Xenophon to honor, but he preferred to retire to Corinth.

Xenophon’s Anabasis is a true story of remarkable adventures. Hellenica, a history of Greek affairs from 411 to 362, begins as a continuation of Thucydides’ account. There are four works on Socrates (collected in LCL 168). In Memorabilia Xenophon adds to Plato’s picture of Socrates from a different viewpoint. The Apology is an interesting complement to Plato’s account of Socrates’ defense at his trial. Xenophon’s Symposium portrays a dinner party at which Socrates speaks of love; and Oeconomicus has him giving advice on household management and married life. Cyropaedia, a historical romance on the education of Cyrus (the Elder), reflects Xenophon’s ideas about rulers and government.

We also have his Hiero, a dialogue on government; Agesilaus, in praise of that king; Constitution of Lacedaemon (on the Spartan system); Ways and Means (on the finances of Athens); Manual for a Cavalry Commander; a good manual of Horsemanship; and a lively Hunting with Hounds—mostly hare hunting. The Constitution of the Athenians, though clearly not by Xenophon, is an interesting document on politics at Athens. These eight books are collected in the present volume.