In the turbulent sixties, the provocative French film journal Cahiers du Cinéma was at its most influential and controversial. The first successes of the New Wave by major Cahiers contributors such as Jean-Luc Godard, François Truffaut, Jacques Rivette, Eric Rohmer, and Claude Chabrol focused international attention on the revitalization of French cinema and its relation to film criticism; and in the early 1960s the journal’s laudatory critiques of popular American movies were attaining the greatest notoriety.

As the lively articles, interviews, and polemical discussions in this volume reveal, the 1960s saw the beginnings of significant new directions in filmmaking and film criticism changes in which the New Wave itself was a major factor. The auteur theory that the journal had championed in the 1950s began to be rethought and revalued. At the same time, along with a reassessment of American film, Cahiers began to embrace new, often oppositional forms of cinema and criticism, culminating in the political and aesthetic radicalism of the ensuing decade.

The selections, translated under the supervision of the British Film Institute, are annotated by Jim Hillier, and context is provided in his general introduction and part introductions. For an understanding of the important changes that took place in cinema and film criticism in the 1960s and beyond, this book is essential reading.

Cahiers du Cinéma is the most prestigious and influential film journal ever published. An anthology devoted entirely to its writings, in English translation, is long overdue.

The selections in this volume are drawn from the colorful first decade of Cahiers, 1951–1959, when a group of young iconoclasts rocked the world of film criticism with their provocative views on international cinema—American, Italian, and French in particular. They challenged long-established Anglo-Saxon attitudes by championing American popular movies, addressing genres such as the Western and the thriller and the aesthetics of technological developments like CinemaScope, emphasizing mise en scène as much as thematic content, and assessing the work of individual filmmakers such as Hawks, Hitchcock, and Nicholas Ray in terms of a new theory of the director as author, auteur, a revolutionary concept at the time. Italian film, especially the work of Rossellini, prompted sharp debates about realism that helped shift the focus of critical discussion from content toward style. The critiques of French cinema have special interest because many of the journal’s major contributors and theorists—Godard, Truffaut, Rohmer, Rivette, Chabrol—were to become some of France’s most important film directors and leaders of the New Wave.

Translated under the supervision of the British Film Institute, the selections have for the most part never appeared in English until now. Jim Hillier has organized them into topical groupings and has provided introductions to the parts as well as the whole. Together these essays, reviews, discussions, and polemics reveal the central ideas of the Cahiers of the 1950s not as fixed doctrines but as provocative, productive, often contradictory contributions to crucial debates that were to overturn critical thinking about film.

An innovative theory proposes a new therapeutic strategy to break the stalemate in the war on cancer. It is called cancer stem cell (CSC) theory, and Lucie Laplane offers a comprehensive analysis, based on an original interdisciplinary approach that combines biology, biomedical history, and philosophy.

Rather than treat cancer by aggressively trying to eliminate all cancerous cells—with harmful side effects for patients—CSC theory suggests the possibility of targeting the CSCs, a small fraction of cells that lie at the root of cancers. CSCs are cancer cells that also have the defining properties of stem cells—the abilities to self-renew and to differentiate. According to this theory, only CSCs and no other cancer cells can induce tumor formation.

To date, researchers have not agreed on the defining feature of CSCs—their stemness. Drawing from a philosophical perspective, Laplane shows that there are four possible ways to understand this property: stemness can be categorical (an intrinsic property of stem cells), dispositional (an intrinsic property whose expression depends on external stimuli), relational (an extrinsic property determined by a cell’s relationship with the microenvironment), or systemic (an extrinsic property controlled at the system level). Our ability to cure cancers may well depend upon determining how these definitions apply to different types of cancers.

“Sandel explores a paramount question of our era: how to extend the power and promise of biomedical science to overcome debility without compromising our humanity. His arguments are acute and penetrating, melding sound logic with compassion.”
—Jerome Groopman, author of How Doctors Think

Breakthroughs in genetics present us with a promise and a predicament. The promise is that we will soon be able to treat and prevent a host of debilitating diseases. The predicament is that our newfound genetic knowledge may enable us to manipulate our nature—to enhance our genetic traits and those of our children. Although most people find at least some forms of genetic engineering disquieting, it is not easy to articulate why. What is wrong with re-engineering our nature?

The Case against Perfection explores these and other moral quandaries connected with the quest to perfect ourselves and our children. Michael Sandel argues that the pursuit of perfection is flawed for reasons that go beyond safety and fairness. The drive to enhance human nature through genetic technologies is objectionable because it represents a bid for mastery and dominion that fails to appreciate the gifted character of human powers and achievements. Carrying us beyond familiar terms of political discourse, this book contends that the genetic revolution will change the way philosophers discuss ethics and will force spiritual questions back onto the political agenda.

In order to grapple with the ethics of enhancement, we need to confront questions largely lost from view in the modern world. Since these questions verge on theology, modern philosophers and political theorists tend to shrink from them. But our new powers of biotechnology make these questions unavoidable. Addressing them is the task of this book, by one of America’s preeminent moral and political thinkers.

In 2001, Vanity Fair declared that the Age of Irony was over. Joan Didion has lamented that the United States in the era of Barack Obama has become an "irony-free zone." Jonathan Lear in his 2006 book Radical Hope looked into America’s heart to ask how might we dispose ourselves if we came to feel our way of life was coming to an end. Here, he mobilizes a squad of philosophers and a psychoanalyst to once again forge a radical way forward, by arguing that no genuinely human life is possible without irony.

Becoming human should not be taken for granted, Lear writes. It is something we accomplish, something we get the hang of, and like Kierkegaard and Plato, Lear claims that irony is one of the essential tools we use to do this. For Lear and the participants in his Socratic dialogue, irony is not about being cool and detached like a player in a Woody Allen film. That, as Johannes Climacus, one of Kierkegaard’s pseudonymous authors, puts it, “is something only assistant professors assume.” Instead, it is a renewed commitment to living seriously, to experiencing every disruption that shakes us out of our habitual ways of tuning out of life, with all its vicissitudes. While many over the centuries have argued differently, Lear claims that our feelings and desires tend toward order, a structure that irony shakes us into seeing. Lear’s exchanges with his interlocutors strengthen his claims, while his experiences as a practicing psychoanalyst bring an emotionally gripping dimension to what is at stake—the psychic costs and benefits of living with irony.

The publication of Frege’s Begriffsschrift in 1879 forever altered the landscape for many Western philosophers. Here, Sebastian Rödl traces how the Fregean influence, written all over the development and present state of analytic philosophy, led into an unholy alliance of an empiricist conception of sensibility with an inferentialist conception of thought.

According to Rödl, Wittgenstein responded to the implosion of Frege’s principle that the nature of thought consists in its inferential order, but his Philosophical Investigations shied away from offering an alternative. Rödl takes up the challenge by turning to Kant and Aristotle as ancestors of this tradition, and in doing so identifies its unacknowledged question: the relation of judgment and truth to time. Rödl finds in the thought of these two men the answer he urges us to consider: the temporal and the sensible, and the atemporal and the intelligible, are aspects of one reality and cannot be understood independently of one another. In demonstrating that an investigation into the categories of the temporal can be undertaken as a contribution to logic, Rödl seeks to transform simultaneously our philosophical understanding of both logic and time.

The philosopher’s toolkit.

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.

A dual biography crafted around the famous encounter between the French philosopher who wrote about power and the Russian empress who wielded it with great aplomb.

In October 1773, after a grueling trek from Paris, the aged and ailing Denis Diderot stumbled from a carriage in wintery St. Petersburg. The century’s most subversive thinker, Diderot arrived as the guest of its most ambitious and admired ruler, Empress Catherine of Russia. What followed was unprecedented: more than forty private meetings, stretching over nearly four months, between these two extraordinary figures. Diderot had come from Paris in order to guide—or so he thought—the woman who had become the continent’s last great hope for an enlightened ruler. But as it soon became clear, Catherine had a very different understanding not just of her role but of his as well. Philosophers, she claimed, had the luxury of writing on unfeeling paper. Rulers had the task of writing on human skin, sensitive to the slightest touch.

Diderot and Catherine’s series of meetings, held in her private chambers at the Hermitage, captured the imagination of their contemporaries. While heads of state like Frederick of Prussia feared the consequences of these conversations, intellectuals like Voltaire hoped they would further the goals of the Enlightenment.

In Catherine & Diderot, Robert Zaretsky traces the lives of these two remarkable figures, inviting us to reflect on the fraught relationship between politics and philosophy, and between a man of thought and a woman of action.

A renowned philosopher argues that singular causation in the mind is not grounded in general patterns of causation, a claim on behalf of human distinctiveness, which has implications for the future of social robots.

A blab droid is a robot with a body shaped like a pizza box, a pair of treads, and a smiley face. Guided by an onboard video camera, it roams hotel lobbies and conference centers, asking questions in the voice of a seven-year-old. “Can you help me?” “What is the worst thing you’ve ever done?” “Who in the world do you love most?” People pour their hearts out in response.

This droid prompts the question of what we can hope from social robots. Might they provide humanlike friendship? Philosopher John Campbell doesn’t think so. He argues that, while a social robot can remember the details of a person’s history better than some spouses can, it cannot empathize with the human mind, because it lacks the faculty for thinking in terms of singular causation.

Causation in Psychology makes the case that singular causation is essential and unique to the human species. From the point of view of practical action, knowledge of what generally causes what is often all one needs. But humans are capable of more. We have a capacity to imagine singular causation. Unlike robots and nonhuman animals, we don’t have to rely on axioms about pain to know how ongoing suffering is affecting someone’s ability to make decisions, for example, and this knowledge is not a derivative of general rules. The capacity to imagine singular causation, Campbell contends, is a core element of human freedom and of the ability to empathize with human thoughts and feelings.

In 142 CE, the divine Lord Lao descended to Mount Cranecall (Sichuan province) to establish a new covenant with humanity through a man named Zhang Ling, the first Celestial Master. Facing an impending apocalypse caused by centuries of sin, Zhang and his descendants forged a communal faith centering on a universal priesthood, strict codes of conduct, and healing through the confession of sins; this faith was based upon a new, bureaucratic relationship with incorruptible supernatural administrators. By the fourth century, Celestial Master Daoism had spread to all parts of China, and has since played a key role in China’s religious and intellectual history.

Celestial Masters is the first book in any Western language devoted solely to the founding of the world religion Daoism. It traces the movement from the mid-second century CE through the sixth century, examining all surviving primary documents in both secular and canonical sources to provide a comprehensive account of the development of this poorly understood religion. It also provides a detailed analysis of ritual life within the movement, covering the roles of common believer or Daoist citizen, novice, and priest or libationer.

In 142 CE, the divine Lord Lao descended to Mount Cranecall (Sichuan province) to establish a new covenant with humanity through a man named Zhang Ling, the first Celestial Master. Facing an impending apocalypse caused by centuries of sin, Zhang and his descendants forged a communal faith centering on a universal priesthood, strict codes of conduct, and healing through the confession of sins; this faith was based upon a new, bureaucratic relationship with incorruptible supernatural administrators. By the fourth century, Celestial Master Daoism had spread to all parts of China, and has since played a key role in China’s religious and intellectual history.

Celestial Masters is the first book in any Western language devoted solely to the founding of the world religion Daoism. It traces the movement from the mid-second century CE through the sixth century, examining all surviving primary documents in both secular and canonical sources to provide a comprehensive account of the development of this poorly understood religion. It also provides a detailed analysis of ritual life within the movement, covering the roles of common believer or Daoist citizen, novice, and priest or libationer.

Barend A. de Vries, a distinguished international economist, examines the economic roots of poverty, the actions that can be taken to eradicate it, and the ethical case for integrating the poor into the mainstream of society.

De Vries applies Judeo-Christian ethics—in particular, the values of social justice and compassion for the poor—to the problem of poverty in both the United States and in developing countries. Bringing together the insights of economics and ethicists, he considers both the economic feasibility of religious views regarding the eradication of poverty and the ethical aspects of economic programs. He analyzes the poverty of women resulting from discrimination, the impact of environmental degradation on the poor, the allocation of funding to military rather than social programs, and the implications of the enormous debts incurred by poor countries. In addressing these conditions, he demonstrates the pressing need for action on both economic and ethical grounds.

Champions of the Poor offers an unbiased presentation of the ethical positions taken by Jews, Catholics, mainline Protestants, and Evangelicals and stresses the need for all social sectors—religious and secular, business, labor and government—to work together to eradicate poverty. By reassessing poverty from these seemingly disparate approaches, it seeks to bring us closer to solving this age-old problem.

“A history of philosophy in twelve thinkers…The whole performance combines polyglot philological rigor with supple intellectual sympathy, and it is all presented…in a spirit of fun…This bracing and approachable book [shows] that there is life in philosophy yet.”
—Times Literary Supplement

“Exceptionally engaging…Geuss has a remarkable knack for putting even familiar thinkers in a new light.”
—Notre Dame Philosophical Reviews

“Geuss is something like the consummate teacher, his analyses navigable and crystal, his guidance on point.”
—Doug Phillips, Key Reporter

Raymond Geuss explores the ideas of twelve philosophers who broke dramatically with prevailing wisdom, from Socrates and Plato in the ancient world to Nietzsche, Wittgenstein, and Adorno. The result is a striking account of some of the most innovative thinkers in Western history and an indirect manifesto for how to pursue philosophy today. Geuss cautions that philosophers’ attempts to break from convention do not necessarily make the world a better place. Montaigne’s ideas may have been benign, but the fate of those of Hobbes, Hegel, and Nietzsche has been more varied. Yet in the act of provoking people to think differently, philosophers remind us that we are not fated to live within the systems of thought we inherit.

Dramatis personae.

This volume collects important examples of Greek literary portraiture. The Characters of Theophrastus consists of thirty fictional sketches of men who are each dominated by a single fault, such as arrogance, boorishness, or superstition. Unassuming in style, his character sketches nonetheless bear resemblance to the vivid figures of the period’s New Comedy. The Hellenistic poet Herodas wrote mimes, a popular Greek entertainment in which one actor or a small group portrayed a situation from everyday urban life, concentrating on depiction of character rather than on plot. Here too in a new text and translation are substantial portions of the mimes of Sophron, a Syracusan of the fifth century BC whose work Plato is said to have enjoyed, as well as a selection of anonymous mime fragments.


The extant work of Sophron and the anonymous mime fragments are newly added to the Loeb Classical Library in this edition. And Jeffrey Rusten and Ian Cunningham have updated their editions of Theophrastus and Herodas (both first published in 1993) in light of the latest scholarship.

Mostly doubtful dialogues.

Plato, the great philosopher of Athens, was born in 427 BC. In early manhood an admirer of Socrates, he later founded the famous school of philosophy in the grove Academus. Much else recorded of his life is uncertain; that he left Athens for a time after Socrates’ execution is probable; that later he went to Cyrene, Egypt, and Sicily is possible; that he was wealthy is likely; that he was critical of “advanced” democracy is obvious. He lived to be 80 years old. Linguistic tests including those of computer science still try to establish the order of his extant philosophical dialogues, written in splendid prose and revealing Socrates’ mind fused with Plato’s thought.

In Laches, Charmides, and Lysis, Socrates and others discuss separate ethical conceptions. Protagoras, Ion, and Meno discuss whether righteousness can be taught. In Gorgias, Socrates is estranged from his city’s thought, and his fate is impending. The Apology (not a dialogue), Crito, Euthyphro, and the unforgettable Phaedo relate the trial and death of Socrates and propound the immortality of the soul. In the famous Symposium and Phaedrus, written when Socrates was still alive, we find the origin and meaning of love. Cratylus discusses the nature of language. The great masterpiece in ten books, the Republic, concerns righteousness (and involves education, equality of the sexes, the structure of society, and abolition of slavery). Of the six so-called dialectical dialogues Euthydemus deals with philosophy; metaphysical Parmenides is about general concepts and absolute being; Theaetetus reasons about the theory of knowledge. Of its sequels, Sophist deals with not-being; Politicus with good and bad statesmanship and governments; Philebus with what is good. The Timaeus seeks the origin of the visible universe out of abstract geometrical elements. The unfinished Critias treats of lost Atlantis. Unfinished also is Plato’s last work, Laws, a critical discussion of principles of law which Plato thought the Greeks might accept.

The Loeb Classical Library edition of Plato is in twelve volumes.

From Plato’s contempt for “the madness of the multitude” to Kant’s lament for “the great unthinking mass,” the history of Western thought is riddled with disdain for ordinary collective life. But it was not until Kierkegaard developed the term chatter that this disdain began to focus on the ordinary communicative practices that sustain this form of human togetherness. 

The Chattering Mind explores the intellectual tradition inaugurated by Kierkegaard’s work, tracing the conceptual history of everyday talk from his formative account of chatter to Heidegger’s recuperative discussion of “idle talk” to Lacan’s culminating treatment of “empty speech”—and ultimately into our digital present, where small talk on various social media platforms now yields big data for tech-savvy entrepreneurs.

In this sense, The Chattering Mind is less a history of ideas than a book in search of a usable past. It is a study of how the modern world became anxious about everyday talk, figured in terms of the intellectual elites who piqued this anxiety, and written with an eye toward recent dilemmas of digital communication and culture. By explaining how a quintessentially unproblematic form of human communication became a communication problem in itself, McCormick shows how its conceptual history is essential to our understanding of media and communication today.

The Children of Light and the Children of Darkness, first published in 1944, is considered one of the most profound and relevant works by the influential theologian Reinhold Niebuhr, and certainly the fullest statement of his political philosophy. Written and first read during the prolonged, tragic world war between totalitarian and democratic forces, Niebuhr’s book took up the timely question of how democracy as a political system could best be defended.

Most proponents of democracy, Niebuhr claimed, were “children of light,” who had optimistic but naïve ideas about how society could be rid of evil and governed by enlightened reason. They needed, he believed, to absorb some of the wisdom and strength of the “children of darkness,” whose ruthless cynicism and corrupt, anti-democratic politics should otherwise be repudiated. He argued for a prudent, liberal understanding of human society that took the measure of every group’s self-interest and was chastened by a realistic understanding of the limits of power. It is in the foreword to this book that he wrote, “Man’s capacity for justice makes democracy possible; but man’s inclination to injustice makes democracy necessary.”

This translation of the Introduction to Wang Hui’s Rise of Modern Chinese Thought (2004) makes part of his four-volume masterwork available to English readers for the first time. A leading public intellectual in China, Wang charts the historical currents that have shaped Chinese modernity from the Song Dynasty to the present day, and along the way challenges the West to rethink some of its most basic assumptions about what it means to be modern.

China from Empire to Nation-State exposes oversimplifications and distortions implicit in Western critiques of Chinese history, which long held that China was culturally resistant to modernization, only able to join the community of modern nations when the Qing Empire finally collapsed in 1912. Noting that Western ideas have failed to take into account the diversity of Chinese experience, Wang recovers important strains of premodern thought. Chinese thinkers theorized politics in ways that do not line up neatly with political thought in the West—for example, the notion of a “Heavenly Principle” that governed everything from the ordering of the cosmos to the structure of society and rationality itself. Often dismissed as evidence of imperial China’s irredeemably backward culture, many Neo-Confucian concepts reemerged in twentieth-century Chinese political discourse, as thinkers and activists from across the ideological spectrum appealed to ancient precedents and principles in support of their political and cultural agendas. Wang thus enables us to see how many aspects of premodern thought contributed to a distinctly Chinese vision of modernity.

Winner of the Stanislas Julien Prize
Winner of the Joseph Levenson Prize for Scholarship on Pre-1900 China

Dreaming is a near-universal human experience, but there is no consensus on why we dream or what dreams should be taken to mean. In this book, Robert Ford Campany investigates what people in late classical and early medieval China thought of dreams. He maps a common dreamscape—an array of ideas about what dreams are and what responses they should provoke—that underlies texts of diverse persuasions and genres over several centuries. These writings include manuals of dream interpretation, scriptural instructions, essays, treatises, poems, recovered manuscripts, histories, and anecdotes of successful dream-based predictions.

In these many sources, we find culturally distinctive answers to questions peoples the world over have asked for millennia: What happens when we dream? Do dreams foretell future events? If so, how might their imagistic code be unlocked to yield predictions? Could dreams enable direct communication between the living and the dead, or between humans and nonhuman animals? The Chinese Dreamscape, 300 BCE–800 CE sheds light on how people in a distant age negotiated these mysteries and brings Chinese notions of dreaming into conversation with studies of dreams in other cultures, ancient and contemporary. Taking stock of how Chinese people wrestled with—and celebrated—the strangeness of dreams, Campany asks us to reflect on how we might reconsider our own notions of dreaming.

Following an ardent debate in the 1930s on the question over whether something like a “Christian philosophy” exists, as Etienne Gilson, Jacques Maritain, and others held, the term was used by many thinkers and rejected by many others, not only by Heidegger who called it a contradiction in terms, an “iron wood,” but also by Thomists who wanted to see philosophy and Christian faith strictly separated. Seifert analyses five understandings of the term “Christian philosophy” which have never been expounded with such clarity and which he rejects for different, partly for opposite, reasons. He presents these senses of Christian philosophy, and his reasons for rejecting them, in clear, straight-forward language. He presents for the first time a series of eleven wholly different and thoroughly positive and fruitful ways of understanding the (rather misleading) term “Christian philosophy.” Identifying and distinguishing these legitimate ways to speak of “Christian philosophy” shed light on the manifold fruitful relations between reason and faith. In a second part of the book, Seifert gives an example of Christian philosophy in the sense of a philosophy of religion that shows the absolute presupposedness and necessity of the existence of human, divine, and angelic free will to make any sense of divine revelation and of Christian (but also of Muslim and Jewish) religion. In a third part, he presents a penetrating analysis of seven indubitable evidences that demonstrate the nature and real existence of human free will (in a so-called “libertarian” sense that rejects the thesis of the compatibility between free will and determinism). The book is introduced by the eminent Thomist philosopher, John Finnis.

This book—the first full-length study of the “last and most beautiful” apology against paganism, Theodoret’s Therapeutic for Hellenic Maladies—combines close readings of the text with detailed analysis of Theodoret’s arguments against Greek religion, philosophy, and culture and the ways in which that Greek influence interacts with other diverse ideas, practices, and developments in the fifth-century Roman empire.

The book’s larger underlying themes—the continuing debate between Christianity and Hellenism, and the relationship between classical and Christian literature—offer insights into more general late Roman and early Byzantine religious and cultural attitudes and issues, including the relations between pagan and Christian paideia, the cult of the martyrs, and the role of Christianity in the Roman empire.