A fresh history of nineteenth-century philosophy’s many ideas about secularization.
 
The secularization thesis, which held that religious belief would gradually yield to rationality, has been thoroughly debunked. What, then, can we learn from philosophers for whom the death of God seemed so imminent? In this book, Espen Hammer offers a sweeping analysis of secularization in nineteenth-century German philosophy, arguing that the persistence of religion (rather than its absence) animated this tradition. Hammer shows that Kant, Hegel, Feuerbach, Marx, and Nietzsche, each in their own way, sought to preserve and transform religion’s ethical and communal aspirations for modern life. A renewed appreciation for this tradition’s generous thought, Hammer argues, can help us chart a path through needlessly destructive conflicts between secularists and fundamentalists today.

An engaging biography of one of the most influential Western philosophers and a thought-provoking exploration of how to live with Arthur Schopenhauer’s pessimism.

Arthur Schopenhauer (1788–1860) almost wasn’t one of the greatest philosophers of the nineteenth century. Born in the Free City of Danzig to a family of shipping merchants, he was destined for a life of imports and exports until his father died in a suspected suicide. After much deliberation, the young Schopenhauer invested his inheritance in himself and his philosophical vocation. But the long road to recognition was a difficult one, with Schopenhauer spending all but the last decade of his life in total obscurity. Yet his ideas and style went on to influence great thinkers, including Friedrich Nietzsche, Ludwig Wittgenstein, and Sigmund Freud, as well as artists such as the composer Richard Wagner and writers Marcel Proust, Thomas Mann, Samuel Beckett, and many more.
 
A singular and remarkably influential thinker, Schopenhauer is usually described as an extreme pessimist. He questioned the purpose of existence in a world where pain and suffering are inescapable and happiness is all too brief. In this engaging philosophical biography, David Bather Woods reevaluates Schopenhauer’s pessimism in the context of his life experiences, revealing the philosopher’s relentless fascination with the world and making a case for his contemporary relevance. Bather Woods weaves together Schopenhauer’s ideas with the story of how he came to be, including such topics as love, loneliness, morality, politics, gender, sexuality, death, suicide, fame, and madness. In doing so, this book answers some of life’s most challenging questions about how to deal with pain and loss, and how to live with ourselves and each other.
 
Despite his pessimistic outlook on human existence, Schopenhauer didn’t give up on life. Rather, he recognized that the question of how to live becomes even more pressing, and he worked to provide an answer. Bather Woods shows how Schopenhauer’s life informed his ideas and how they still resonate today.

A provocative reassessment of Heidegger’s critique of German Idealism from one of the tradition’s foremost interpreters.

Heidegger claimed that Western philosophy ended—failed, even—in the German Idealist tradition. In The Culmination, Robert B. Pippin explores the ramifications of this charge through a masterful survey of Western philosophy, especially Heidegger’s critiques of Hegel and Kant. Pippin argues that Heidegger’s basic concern was to determine sources of meaning for human life, particularly those that had been obscured by Western philosophy’s attention to reason. The Culmination offers a new interpretation of Heidegger, German Idealism, and the fate of Western rationalism.

A fine example of the best scholarship that lies at the intersection of philosophy, religion, and history.
 
Dynamic Repetition proposes a new understanding of modern Jewish theories of messianism across the disciplines of history, theology, and philosophy. The book explores how ideals of repetition, return, and the cyclical occasioned a new messianic impulse across an important swath of late nineteenth- and early twentieth-century German Jewish thought. To grasp the complexities of Jewish messianism in modernity, the book focuses on diverse notions of “dynamic repetition” in the works of Franz Rosenzweig, Walter Benjamin, Franz Kafka, and Sigmund Freud, and their interrelations with basic trajectories of twentieth-century philosophy and critical thought.
 

This book offers a bold rethinking of how modern ideas of life, nature, and subjectivity took shape in late-eighteenth- and early-nineteenth-century German thought. Moving beyond familiar narratives based on Kantian autonomy or Romantic irrationalism, it uncovers a vitalist tradition stretching from Herder to Schiller and Goethe, one that understood nature as dynamic, self-forming, and internally animated by life-force. Drawing on philosophy, the life sciences, and aesthetics, this innovative study reveals how these thinkers challenged mechanistic models of matter and resisted strict divisions between mind and nature. In doing so, they developed a historically contingent and embodied concept of subjectivity in which reason emerges from natural, cultural, and physiological processes rather than standing outside them. By situating this tradition within debates about epigenesis, form, and development, the book not only reshapes our understanding of German intellectual history but also sheds new light on contemporary debates about naturalism, posthumanism, and theories of life.

Published by Bucknell University Press. Distributed worldwide by Rutgers University Press.

An accessible reconstruction of Hegel’s attempt to derive all reality from a single concept.

In the early decades of the nineteenth century, G. W. F. Hegel came to believe that philosophy was finally in a position to achieve something it had striven for since ancient Greece: becoming an objective, demonstrative science. But to achieve this aim, he thought philosophical knowledge needed to be reconceived in a radically new way—as content contained in a single concept just as the oak tree is hidden in the acorn.  In Hegel’s Sole Idea, Mark Alznauer reads Hegel’s mature philosophical system as the unprecedented attempt to comprehend the entire world as the full unfolding of that single concept, which he mysteriously calls “the absolute idea.” 

Ever since Hegel set out this program in his Encyclopedia of the Philosophical Sciences in Outline, Hegel’s system has been regarded as the last best hope of philosophy as an autonomous, fully rational science. But while Hegel’s followers regarded the Encyclopedia as the successful realization of the traditional aims of philosophy, his most influential successors thought it instead showed the exhaustion and collapse of that project. Hegel’s Sole Idea offers a comprehensive interpretation of Hegelian philosophy that allows a fair confrontation with its most provocative and ambitious claims.

Argues that intoxication was fundamental to German physiological, psychological, and psychiatric research during the nineteenth century.
 
Intoxicating substances can be found lurking in every corner of modern life, and Matthew Perkins-McVey’s pathbreaking book offers the untold story of how they were implicated in shifting perceptions of embodiment found in the emerging sciences of the body and mind in late-nineteenth-century Germany. Their use in this experimental context gave rise to a dynamic conception of the subject within the scientific, psychological, philosophical, and sociological milieu of the era. The history of the modern biological subject, Perkins-McVey argues, turns on “intoxicated ways of knowing.”
 
Intoxicated Ways of Knowing identifies the state of intoxication as a tacit form of thinking and knowing with the body. Intoxicants force us to feel, intervening directly in our perceptional awareness, and, Perkins-McVey contends, they bring latent conceptual associations into the foreground of conscious thought, engendering new ways of knowing the world. The book unfurls how intoxicants affected nineteenth-century German science and how, ultimately, the connection between mental life and intoxication is taken up in the works of Friedrich Nietzsche, Max Weber, and Sigmund Freud, bringing the biological subject out of the lab and into the worlds of philosophy, psychoanalysis, sociology, and politics.

Though many well-known German philosophers have devoted considerable attention to music and its aesthetics, surprisingly few of their writings on the subject have been translated into English. Stefan Lorenz Sorgner, a philosopher, and Oliver Fürbeth, a musicologist, here fill this important gap for musical scholars and students alike with this compelling guide to the musical discourse of ten of the most important German philosophers, from Kant to Adorno.

Music in German Philosophy includes contributions from a renowned group of ten scholars, including some of today’s most prominent German thinkers, all of whom are specialists in the writers they treat. Each chapter consists of a short biographical sketch of the philosopher concerned, a summary of his writings on aesthetics, and finally a detailed exploration of his thoughts on music. The book is prefaced by the editors’ original introduction, presenting music philosophy in Germany before and after Kant, as well as a new introduction and foreword to this English-language addition, which places contemplations on music by these German philosophers within a broader intellectual climate.

Offering an innovative and illuminating new reading of Spinoza and Novalis

This rigorously researched study reframes our understanding of the intellectual currents in Germany around 1800 through a careful reinterpretation of its key thinker, Novalis, in conversation with Spinoza’s philosophy. Siarhei Biareishyk presents an alternative to the standard narrative that resolutely links emergent modernity and secularization to philosophical “idealism” by showing how Spinozan materialism informs the scientific experiments, metaphysical inquiries, and political debates of Novalis and his contemporaries. Shifting our focus away from the historical interpretation of Novalis as a mystic and theorist of subjectivity, Biareishyk elaborates on the Spinozan materialist strain in Novalis in three key domains: ontology and the conception of nature, theories of singularity and individuation, and the concept of the political. He brings current romanticist scholarship into conversation with contemporary discussions of Spinoza in continental philosophy, in the Marxist tradition particularly, demonstrating that the Spinoza–Novalis encounter provides a viable alternative—in its articulation of causality, dialectics, and the political—to the dominant conceptual apparatuses of both Kant and Hegel.

This unorthodox account of 1960s Black thought rigorously details the field’s debts to German critical theory and explores a forgotten tradition of Black singularity. 
 
Phenomenal Blackness examines the changing interdisciplinary investments of key mid-century Black writers and thinkers, including the growing interest in German philosophy and critical theory. Mark Christian Thompson analyzes this shift in intellectual focus across the post-war decades, placing Black Power thought in a philosophical context.

Prior to the 1960s, sociologically oriented thinkers such as W. E. B. Du Bois had understood Blackness as a singular set of socio-historical characteristics. In contrast, writers such as Amiri Baraka, James Baldwin, Angela Y. Davis, Eldridge Cleaver, and Malcolm X were drawn to notions of an African essence, an ontology of Black being. With these perspectives, literary language came to be seen as the primary social expression of Blackness. For this new way of thinking, the works of philosophers such as Adorno, Habermas, and Marcuse were a vital resource, allowing for continued cultural-materialist analysis while accommodating the hermeneutical aspects of Black religious thought. Thompson argues that these efforts to reimagine Black singularity led to a phenomenological understanding of Blackness—a “Black aesthetic dimension” wherein aspirational models for Black liberation might emerge.

Walter Benjamin and Theodor Adorno both turned to canonical literary narratives to determine why the Enlightenment project was derailed and how this failure might be remedied. The resultant works, Benjamin’s major essay on Goethe’s Elective Affinities and Adorno’s meditation on the Odyssey in Dialectic of Enlightenment, are centrally concerned with the very act of narration. Márton Dornbach’s groundbreaking book reconstructs a hitherto unnoticed, wide-ranging dialogue between these foundational texts of the Frankfurt School.

At the heart of Dornbach’s argument is a critical model that Benjamin built around the concept of caesura, a model Adorno subsequently reworked. Countering an obscurantism that would become complicit in the rise of fascism, the two theorists aligned moments of arrest in narratives mired in unreason. Although this model responded to a specific historical emergency, it can be adapted to identify utopian impulses in a variety of works.

The Saving Line throws fresh light on the intellectual exchange and disagreements between Benjamin and Adorno, the problematic conjunction of secular reason and negative theology in their thinking, and their appropriations of ancient and modern legacies. It will interest scholars of philosophy and literature, critical theory, German Jewish thought, classical reception studies, and narratology.

An Unnatural Attitude traces a style of musical thought that coalesced in the intellectual milieu of the Weimar Republic—a phenomenological style that sought to renew contact with music as a worldly circumstance. Deeply critical of the influence of naturalism in aesthetics and ethics, proponents of this new style argued for the description of music as something accessible neither through introspection nor through experimental research, but rather in an attitude of outward, open orientation toward the world. With this approach, music acquires meaning in particular when the act of listening is understood to be shared with others.
 
Benjamin Steege interprets this discourse as the response of a young, post–World War I generation amid a virtually uninterrupted experience of war, actual or imminent—a cohort for whom disenchantment with scientific achievement was to be answered by reasserting the value of imaginative thought. Steege draws on a wide range of published and unpublished texts from music theory, pedagogy, criticism, and philosophy of music, some of which appear for the first time in English translation in the book’s appendixes. An Unnatural Attitude considers the question: What are we thinking about when we think about music in non-naturalistic terms?

The Weimar origins of political theory is a widespread and powerful narrative, but this singular focus leaves out another intellectual history that historian David L. Marshall works to reveal: the Weimar origins of rhetorical inquiry. Marshall focuses his attention on Martin Heidegger, Hannah Arendt, Walter Benjamin, and Aby Warburg, revealing how these influential thinkers inflected and transformed problems originally set out by Max Weber, Carl Schmitt, Theodor Adorno, Hans Baron, and Leo Strauss. He contends that we miss major opportunities if we do not attend to the rhetorical aspects of their thought, and his aim, in the end, is to lay out an intellectual history that can become a zone of theoretical experimentation in para-democratic times. Redescribing the Weimar origins of political theory in terms of rhetorical inquiry, Marshall provides fresh readings of pivotal thinkers and argues that the vision of rhetorical inquiry that they open up allows for new ways of imagining political communities today.
 

A masterful, nuanced, and novel examination of Nietzsche’s Zarathustra.

Thus Spoke Zarathustra is Nietzsche’s most famous and most puzzling work, one in which he makes the greatest use of poetry to explore the questions posed by philosophy. But in order to understand the movement of this drama, we must first understand the character of its protagonist: we must ask, What Is Nietzsche’s Zarathustra?

Heinrich Meier attempts to penetrate the core of the drama, following as a guiding thread the question of whether Zarathustra is a philosopher or a prophet, or, if he is meant to be both, whether Zarathustra is able to unite philosopher and prophet in himself. Via a close reading that uncovers the book’s hidden structure, Meier develops a highly stimulating and original interpretation of this much-discussed but still ill-understood masterwork of German poetic prose. In the process, he carefully overturns long-established canons in the academic discourse of Nietzsche interpretation. The result is a fresh and surprising grasp of Nietzsche’s well-known teachings of the overman, the will to power, and the eternal return.

Explores concepts that bring together the thinking of Spinoza and Marx.

Karl Marx was a fiery revolutionary theorist who heralded the imminent demise of capitalism, while Spinoza was a contemplative philosopher who preached rational understanding and voiced skepticism about open rebellion. Spinoza criticized all teleological ideas as anthropomorphic fantasies, while Marxism came to be associated expressly with teleological historical development. Why, then, were socialists of the German nineteenth century consistently drawn to Spinoza as their philosophical guide? Tracie Matysik shows how the metaphorical meeting of Spinoza and Marx arose out of an intellectual conundrum around the meaning of activity. How is it, exactly, that humans can be fully determined creatures but also able to change their world? To address this paradox, many revolutionary theorists came to think of activity in the sense of Spinoza—as relating. Matysik follows these Spinozist-socialist intellectual experiments as they unfolded across the nineteenth century, drawing lessons from them that will be meaningful for the contemporary world.