A SCHOLARLY BOOK REPOSITORY275 start with R start with R
Originally published in English in 1980, Rhetoric as Philosophy has been out of print for some time. The reviews of that English edition attest to the importance of Ernesto Grassi’s work.
By going back to the Italian humanist tradition and aspects of earlier Greek and Latin thought, Ernesto Grassi develops a conception of rhetoric as the basis of philosophy. Grassi explores the sense in which the first principles of rational thought come from the metaphorical power of the word. He finds the basis for his conception in the last great thinker of the Italian humanist tradition, Giambattista Vico (1668–1744). He concentrates on Vico’s understanding of imagination and the sense of human ingenuity contained in metaphor. For Grassi, rhetorical activity is the essence and inner life of thought when connected to the metaphorical power of the word.
Applegarth analyzes scores of ethnographic monographs to demonstrate how early anthropologists intensified the constraints of genre to define their community and limit the aims and methods of their science. But in the 1920s and 1930s, professional researchers sidelined by the academy persisted in challenging the field’s boundaries, developing unique rhetorical practices and experimenting with alternative genres that in turn greatly expanded the epistemology of the field. Applegarth demonstrates how these writers’ folklore collections, ethnographic novels, and autobiographies of fieldwork experiences reopened debates over how scientific knowledge was made: through what human relationships, by what bodies, and for what ends. Linking early anthropologists’ ethnographic strategies to contemporary theories of rhetoric and composition, Rhetoric in American Anthropology provides a fascinating account of the emergence of a new discipline and reveals powerful intersections among gender, genre, and science.
Yet when you look at ancient and early modern treatises on rhetoric, what you find is surprising: they’re crawling with animals. With Rhetoric in Tooth and Claw, Debra Hawhee explores this unexpected aspect of early thinking about rhetoric, going on from there to examine the enduring presence of nonhuman animals in rhetorical theory and education. In doing so, she not only offers a counter-history of rhetoric but also brings rhetorical studies into dialogue with animal studies, one of the most vibrant areas of interest in humanities today. By removing humanity and human reason from the center of our study of argument, Hawhee frees up space to study and emphasize other crucial components of communication, like energy, bodies, and sensation.
Drawing on thinkers from Aristotle to Erasmus, Rhetoric in Tooth and Claw tells a new story of the discipline’s history and development, one animated by the energy, force, liveliness, and diversity of our relationships with our “partners in feeling,” other animals.
Since antiquity, philosophy and rhetoric have traditionally been cast as rivals, with the former often lauded as a search for logical truth and the latter usually disparaged as empty speech. But in this erudite intellectual history, Nancy S. Struever stakes out a claim for rhetoric as the more productive form of inquiry.
Struever views rhetoric through the lens of modality, arguing that rhetoric’s guiding interest in what is possible—as opposed to philosophy’s concern with what is necessary—makes it an ideal tool for understanding politics. Innovative readings of Hobbes and Vico allow her to reexamine rhetoric’s role in the history of modernity and to make fascinating connections between thinkers from the classical, early modern, and modern periods. From there she turns to Walter Benjamin, reclaiming him as an exemplar of modernist rhetoric and a central figure in the long history of the form. Persuasive and perceptive, Rhetoric, Modality, Modernity is a novel rewriting of the history of rhetoric and a heady examination of the motives, issues, and flaws of contemporary inquiry.
The Rhetoric of Cool addresses the disciplinary claim that composition studies underwent a rebirth in 1963. At that time, three writers reviewed technology, cultural studies, and visual writing outside composition studies and independently used the word cool to describe each position. Starting from these three positions, Rice focuses on chora, appropriation, commutation, juxtaposition, nonlinearity, and imagery—rhetorical gestures conducive to new media work-- to construct the rhetoric of cool.
An innovative work that approaches computers and writing issues from historical, critical, theoretical, and practical perspectives, The Rhetoric of Cool challenges current understandings of writing and new media and proposes a rhetorical rather than an instrumental response for teaching writing in new media contexts.
Fascism has resurfaced as one of the most pressing problems of our time. The rise of extremist parties and candidates in Europe, the United States, and around the globe has led even mainstream political commentators to begin using the term “fascism” to describe dangerous movements that have revived and repackaged many of the strategies long thought to have been relegated to the margins of political rhetoric. No longer just confined to the state regimes of the past, fascism thrives today as a globally self-augmenting, self-propagating rhetorical phenomenon with a variety of faces and expressions.
The Rhetoric of Fascism defines and interprets the common persuasive devices that characterize fascist discourse to understand the nature of its enduring appeal. By approaching fascism from a rhetorical perspective, this volume complements established political and sociological understandings of fascism as a movement or regime. A rhetorical approach studies fascism less as a party one joins than as a set of persuasive strategies one adopts. Fascism spreads precisely because it is not a coherent entity. Instead, it exists as a loosely bound and often contradictory collection of persuasive trajectories that have attained enough coherence to mobilize and channel the passions of a self-constituted mass of individuals.
Introductory chapters focus on general theories of fascism drawn from twentieth-century history and theory. Contributors investigate specific historical figures and their relationship to contemporary rhetorics, focusing on a specific rhetorical device that is characteristic of fascist rhetoric. A common thread throughout every chapter is that fascist devices are appealing because they speak to us in the familiar language of our culture. As we are seduced by one device at a time, we soon find ourselves part of a movement, a group, or a campaign that makes us act in ways we might never have imagined. This volume reveals that fascism may be closer to home than we think.
CONTRIBUTORS
Patrick D. Anderson / Rya Butterfield / Nathan Crick / Elizabeth R. Earle / Zac Gershberg / Stephen J. Hartnett / Marie-Odile N. Hobeika / Sean Illing / Jacob A. Miller / Fernando Ismael Quiñones Valdivia / Patricia Roberts-Miller / Raquel M. Robvais / Bradley A. Serber / Ryan Skinnell
The Rhetoric of Morality and Philosophy, one of the most groundbreaking works of twentieth-century Platonic studies, is now back in print for a new generation of students and scholars to discover. In this volume, distinguished classicist Seth Benardete interprets and pairs two important Platonic dialogues, the Gorgias and the Phaedrus, illuminating Socrates’ notion of rhetoric and Plato’s conception of morality and eros in the human soul.
Following his discussion of the Gorgias as a dialogue about the rhetoric of morality, Benardete turns to the Phaedrus as a discourse about genuine rhetoric, namely the science of eros, or true philosophy. This novel interpretation addresses numerous issues in Plato studies: the relation between the structure of the Gorgias and the image of soul/city in the Republic, the relation between the structure of Phaedrus and the concept of eros, and Socrates’ notion of ignorance, among others.
As Kastely shows, the Republic begins with two interrelated crises: one rhetorical, one philosophical. In the first, democracy is defended by a discourse of justice, but no one can take this discourse seriously because no one can see—in a world where the powerful dominate the weak—how justice is a value in itself. That value must be found philosophically, but philosophy, as Plato and Socrates understand it, can reach only the very few. In order to reach its larger political audience, it must become rhetoric; it must become a persuasive part of the larger culture—which, at that time, meant epic poetry. Tracing how Plato and Socrates formulate this transformation in the Republic, Kastely isolates a crucial theory of persuasion that is central to how we talk together about justice and organize ourselves according to democratic principles.
Spurious composition.
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 highly developed study of the relationships between rhetoric and public culture.
One of the most widely used ideas in scholarship of the humanities and social sciences is that of homology: a formal pattern structuring different kinds of texts, ideas, and experiences. Rhetorical Homologies explores the central meaning of this form in a variety of discourses and also examines the kind of homologies that shape audience responses to personal, public, and political issues. Barry Brummett is most interested in homologies among very different orders of experience and texts: experiences on the battlefield that are homologous to those at a dining room table, for instance. What the common patterns that underlie such cases mean, why they are interesting, and why homology is rhetorical are the subjects of this study.
Brummett focuses on a wide range of topics, from the homologies between rhetoric and weapons throughout history to the homology of ritual injuries as manifested in representations of Christian martyrs, Laurel and Hardy films, the African-American practice of playing the dozens, and televised professional wrestling. Brummett also explores the homology of the Wise Woman, using rhetorical representations of Sojourner Truth and Oprah Winfrey. In a concluding chapter, Brummett argues that the idea of homology is important in understanding how social life is organized in general and that the centrality of discourse in organizing experience makes rhetorical homologies an important perspective for general knowledge beyond the boundaries of this study.
Rhetoric and writing studies often engages technological shifts reactively, after the production and reception of rhetoric and writing has changed. This collection allows rhetoric and writing scholars to explore modes of critical speculation into the transformative effect of emerging technologies, particularly as a means to speculate on future shifts in the intellectual, pedagogical, and institutional frameworks of the field. In doing so, the project repositions rhetoric and writing scholars as proprietors of our technological future to come rather than as secondary receivers, critics, and adjusters of the technological present.
Major and emerging voices in the field offer a range of styles that include pragmatic, technical, and philosophical approaches to the issue of speculative rhetoric, exploring what new media/writing studies could be—theoretically, pedagogically, and institutionally—as future technologies begin to impinge on the work of writing. Rhetorical Speculations is at the cutting edge of the subject of futures thinking and will have broad appeal to scholars of rhetoric, literacy, futures studies, and material and popular culture.
Contributors:
Bahareh Brittany Alaei, Sarah J. Arroyo, Kristine L. Blair, Geoffrey V. Carter, Sid Dobrin, Kristie S. Fleckenstein, Steve Holmes, Kyle Jensen, Halcyon Lawrence, Alexander Monea, Sean Morey, Alex Reid, Jeff Rice, Gregory L. Ulmer, Anna Worm
The Rhetorical Turn moves from biology to politics via excursions into the rhetorics of psychoanalysis, decision science, and conversational analysis. Topics explored include how rhetorical invention guides scientific invention, how rhetoric assists political judgment, and how it integrates varying approaches to meta-theory. Concluding with four philosophical essays, this volume of case studies demonstrates how the inventive and persuasive dimensions of scholarly discourse point the way to forms of argument appropriate to our postmodern age.
As psychoanalysis approaches its second century, it seems no closer to being a science than when Freud first invented the discipline. All the clinical experience of the past hundred years, Donald Spence tells us in this trenchant book, has not overcome a tendency to decouple theory from evidence. Deprived of its observational base, theory operates more like shared fantasy. In support of this provocative claim, Spence mounts a powerful critique of the way psychoanalysis functions—as a clinical method and as a scholarly discipline or “science.” In the process, he prescribes an antidote for the uncontrolled rhetoric that currently governs psychoanalytic practice.
The reliance on rhetoric is the problem Spence identifies, and he attributes the troubling lack of progress in psychoanalysis to its outmoded method of data collection and its preference for fanciful argument over hard fact. Writing to Jung in 1911, Freud admitted that he “was not at all cut out to be an inductive researcher—I was entirely meant for intuition.” His intuitive approach led him to retreat form traditional Baconian principles of inductive investigation and to move toward a more Aristotelian approach that emphasized choice specimens and favorite examples, played down replication, and depended on arguments based on authority. Detailing this development, with particular attention to the role of self-analysis in the Freudian myth and the evidential drawbacks of the case study genre, Spence shows how psychoanalysis was set on its present course and how rhetorical maneuvers have taken the place of evidence.
With this diagnosis, Spence offers a remedy—an example of the sort of empirical research that can transform clinical wisdom into useful knowledge. His book holds out the hope that, by challenging the traditions and diminishing the power rhetoric, psychoanalysis can remain a creative enterprise, but one based on a solid scientific foundation.
Vincent Barletta explores rhythm through three historical moments, each addressing it as a phenomenon that transcends poetry, aesthetics, and even temporality. He reveals rhythm to be a power that holds us in place, dispossesses us, and shapes the foundations of our world. In these moments, Barletta encounters rhythm as a primordial and physical binding force that establishes order and form in the ancient world, as the anatomy of lived experience in early modern Europe, and as a subject of aesthetic and ethical questioning in the twentieth century.
A wide-ranging book covering a period spanning two millennia and texts from over ten languages, Rhythm will expand the conversation around this complex and powerful phenomenon.
A rigorous and imaginative inquiry into rhythm’s vital importance for film and the moving image
Focusing attention on a concept much neglected in the study of film, The Rhythm of Images opens new possibilities for thinking about expanded perception and idiosyncratic modes of being. Author Domietta Torlasco engages with both philosophy and cinema to elaborate a notion of rhythm in its pre-Socratic sense as a “manner of flowing”—a fugitive mode that privileges contingency and calls up the forgotten fluidity of forms. In asking what it would mean to take this rhythm as an ontological force in its own right, she creatively draws on thinkers such as Giorgio Agamben, Roland Barthes, Gilles Deleuze, and Luce Irigaray. Rhythm emerges here as a form that eludes measure, a key to redefining the relation between the aesthetic and the political, and thus a pivotal means of resistance to power.
Working with constellations of films and videos by international artists—from Michelangelo Antonioni, Jean-Luc Godard, and David Lynch to Harun Farocki and Victor Burgin, among others—Torlasco brings to bear on them her distinctive concept of rhythm with respect to four interrelated domains: life, labor, memory, and medium. With innovative readings of artworks and critical texts alike, The Rhythm of Images fashions a vibrant, provocative theory of rhythm as the excess or potential of perception.
Ultimately, the book reconceives the relation between rhythm and the world-making power of images. The result is a vision of cinema as a hybrid medium endowed with the capacity not only to reinvent corporeal boundaries but also to find new ways of living together.
Stafford organizes these essays around three concepts that structure the book: inscrutability, ineffability, and intuitability. All three, she explains, allow us to examine how both the arts and the sciences imaginatively infer meaning from the “veiled behavior of matter,” bringing these historically divided subjects into a shared intellectual inquiry and imbuing them with an ethical urgency. A vanguard work at the intersection of the arts and sciences, this book will be sure to guide readers from either realm into unfamiliar yet undeniably fertile territory.
The child of a pair of leftist writers who worried that their precocious son “wasn’t rebellious enough,” Rorty enrolled at the University of Chicago at the age of fifteen. There he came under the tutelage of polymath Richard McKeon, whose catholic approach to philosophical systems would profoundly influence Rorty’s own thought. Doctoral work at Yale led to Rorty’s landing a job at Princeton, where his colleagues were primarily analytic philosophers. With a series of publications in the 1960s, Rorty quickly established himself as a strong thinker in that tradition—but by the late 1970s Rorty had eschewed the idea of objective truth altogether, urging philosophers to take a “relaxed attitude” toward the question of logical rigor. Drawing on the pragmatism of John Dewey, he argued that philosophers should instead open themselves up to multiple methods of thought and sources of knowledge—an approach that would culminate in the publication of Philosophy and the Mirror of Nature, one of the most seminal and controversial philosophical works of our time.
In clear and compelling fashion, Gross sets that surprising shift in Rorty’s thought in the context of his life and social experiences, revealing the many disparate influences that contribute to the making of knowledge. As much a book about the growth of ideas as it is a biography of a philosopher, Richard Rorty will provide readers with a fresh understanding of both the man and the course of twentieth-century thought.
Some acts are wrong, even if they have good results, and some are right even if the world would have been a better place without them. Here is a cogent and lucid argument for a system of morality that makes place for that which is right or wrong in itself and not just according to consequences. Charles Fried develops in this book a conception of right and wrong that supports judgments on subjects as various as tax structure, self-defense, kidney transplants, tort liability, and freedom of speech.
Fried begins by examining the demands of morality in two quite different cases: harming the innocent (where ordinary moral consciousness suggests absolutes) and lying (where consequences seem pertinent). Upon this foundation he elaborates a theory of rights that accounts for the obligation to contribute to the welfare of others but accounts also for the limits of that obligation. Comparisons and contrasts are drawn to economic theories of rights, and to the writings of Dworkin, Nozick, and Rawls. Finally, Fried considers how choices made within personal and professional roles—by friends and kin, by doctors and lawyers—are susceptible of moral judgment.
Right and Wrong will have an impact on ethical, legal, and social theory, and will profit anyone thinking about the requirements of a moral life.
Common morality—in the form of shame, outrage, and stigma—has always been society’s first line of defense against ethical transgressions. Social mores crucially complement the law, Mark Osiel shows, sparing us from oppressive formal regulation.
Much of what we could do, we shouldn’t—and we don’t. We have a free-speech right to be offensive, but we know we will face outrage in response. We may declare bankruptcy, but not without stigma. Moral norms constantly demand more of us than the law requires, sustaining promises we can legally break and preventing disrespectful behavior the law allows.
Mark Osiel takes up this curious interplay between lenient law and restrictive morality, showing that law permits much wrongdoing because we assume that rights are paired with informal but enforceable duties. People will exercise their rights responsibly or else face social shaming. For the most part, this system has worked. Social order persists despite ample opportunity for reprehensible conduct, testifying to the decisive constraints common morality imposes on the way we exercise our legal prerogatives. The Right to Do Wrong collects vivid case studies and social scientific research to explore how resistance to the exercise of rights picks up where law leaves off and shapes the legal system in turn. Building on recent evidence that declining social trust leads to increasing reliance on law, Osiel contends that as social changes produce stronger assertions of individual rights, it becomes more difficult to depend on informal tempering of our unfettered freedoms.
Social norms can be indefensible, Osiel recognizes. But the alternative—more repressive law—is often far worse. This empirically informed study leaves little doubt that robust forms of common morality persist and are essential to the vitality of liberal societies.
A visionary reexamination of the value of privacy in today’s hypermediated world—not just as a political right but as the key to a life worth living.
The parts of our lives that are not being surveilled and turned into data diminish each day. We are able to configure privacy settings on our devices and social media platforms, but we know our efforts pale in comparison to the scale of surveillance capitalism and algorithmic manipulation. In our hyperconnected era, many have begun to wonder whether it is still possible to live a private life, or whether it is no longer worth fighting for.
The Right to Oblivion argues incisively and persuasively that we still can and should strive for privacy, though for different reasons than we might think. Recent years have seen heated debate in the realm of law and technology about why privacy matters, often focusing on how personal data breaches amount to violations of individual freedom. Yet as Lowry Pressly shows, the very terms of this debate have undermined our understanding of privacy’s real value. In a novel philosophical account, Pressly insists that privacy isn’t simply a right to be protected but a tool for making life meaningful.
Privacy deepens our relationships with others as well as ourselves, reinforcing our capacities for agency, trust, play, self-discovery, and growth. Without privacy, the world would grow shallow, lonely, and inhospitable. Drawing inspiration from the likes of Hannah Arendt, Jorge Luis Borges, and a range of contemporary artists, Pressly shows why we all need a refuge from the world: not a place to hide, but a psychic space beyond the confines of a digital world in which the individual is treated as mere data.
Where did the right to privacy come from and what does it mean? Grappling with the critical issues involving women and gays that relate to the recent Supreme Court appointment, Vincent J. Samar develops a definition of legal privacy, discusses the reasons why and the degree to which privacy should be protected, and shows the relationship between privacy and personal autonomy. He answers former Supreme Court nominee Robert Bork’s questions about scope, content, and legal justification for a general right to privacy and emphasizes issues involving gays and lesbians, Samar maintains that these privacy issues share a common constitutional-ethical underpinning with issues such as abortion, surrogate motherhood, drug testing, and the right to die.
What India’s founders derived from Western political traditions as they struggled to free their country from colonial rule is widely understood. Less well-known is how India’s own rich knowledge traditions of two and a half thousand years influenced these men as they set about constructing a nation in the wake of the Raj. In Righteous Republic, Ananya Vajpeyi furnishes this missing account, a ground-breaking assessment of modern Indian political thought.
Taking five of the most important founding figures—Mohandas Gandhi, Rabindranath Tagore, Abanindranath Tagore, Jawaharlal Nehru, and B. R. Ambedkar—Vajpeyi looks at how each of them turned to classical texts in order to fashion an original sense of Indian selfhood. The diverse sources in which these leaders and thinkers immersed themselves included Buddhist literature, the Bhagavad Gita, Sanskrit poetry, the edicts of Emperor Ashoka, and the artistic and architectural achievements of the Mughal Empire. India’s founders went to these sources not to recuperate old philosophical frameworks but to invent new ones. In Righteous Republic, a portrait emerges of a group of innovative, synthetic, and cosmopolitan thinkers who succeeded in braiding together two Indian knowledge traditions, the one political and concerned with social questions, the other religious and oriented toward transcendence.
Within their vast intellectual, aesthetic, and moral inheritance, the founders searched for different aspects of the self that would allow India to come into its own as a modern nation-state. The new republic they envisaged would embody both India’s struggle for sovereignty and its quest for the self.
Seeking a morality based on actual experience, Held offers a method of inquiry with which to deal with the specific moral problems encountered in daily life. She argues that the division between public and private morality is misleading and shows convincingly that moral judgment should be contextual. She maps out different approaches and positions for various types of issues, including membership in a state, legal decisions, political activities, economic transactions, interpersonal relations, diplomacy, journalism, and determining our obligation to future generations. Issues such as these provide the true test of moral theory, since its success is seen in the willingness of conscientious persons to commit themselves to it by acting on it in their daily lives.
Charting the history of contemporary philosophical and religious beliefs regarding nature, Roderick Nash focuses primarily on changing attitudes toward nature in the United States. His work is the first comprehensive history of the concept that nature has rights and that American liberalism has, in effect, been extended to the nonhuman world.
“A splendid book. Roderick Nash has written another classic. This exploration of a new dimension in environmental ethics is both illuminating and overdue.”—Stewart Udall
“His account makes history ‘come alive.’”—Sierra
“So smoothly written that one almost does not notice the breadth of scholarship that went into this original and important work of environmental history.”—Philip Shabecoff, New York Times Book Review
“Clarifying and challenging, this is an essential text for deep ecologists and ecophilosophers.”—Stephanie Mills, Utne Reader
Moral theory should be simple: the moral theorist attends to ordinary human action to explain what makes some acts right and others wrong, and we need no microscope to observe a human act. Yet no moral theory that is simple captures all of the morally relevant facts.
In a set of vivid examples, stories, and cases Judith Thomson shows just how wide an array of moral considerations bears on all but the simplest of problems. She is a philosophical analyst of the highest caliber who can tease a multitude of implications out of the story of a mere bit of eavesdropping. She is also a master teller of tales which have a philosophical bite. Beyond these pleasures, however, she brings new depth of understanding to some of the most pressing moral issues of the moment, notably abortion. Thomson’s essays determinedly confront the most difficult questions: What is it to have a moral right to life, or any other right? What is the relation between the infringement of such rights and restitution? How is rights theory to deal with the imposition of risk?
2023 Best Book in the Humanities, Latin American Studies Association Mexico Section
Challenging conventional narratives of Mexican history, this book establishes race-making as a central instrument for the repression of social upheaval in nineteenth-century Mexico rather than a relic of the colonial-era caste system.
Many scholars assert that Mexico’s complex racial hierarchy, inherited from Spanish colonialism, became obsolete by the turn of the nineteenth century as class-based distinctions became more prominent and a largely mestizo population emerged. But the residues of the colonial caste system did not simply dissolve after Mexico gained independence. Rather, Ana Sabau argues, ever-present fears of racial uprising among elites and authorities led to persistent governmental techniques and ideologies designed to separate and control people based on their perceived racial status, as well as to the implementation of projects for development in fringe areas of the country.
Riot and Rebellion in Mexico traces this race-based narrative through three historical flashpoints: the Bajío riots, the Haitian Revolution, and the Yucatan’s caste war. Sabau shows how rebellions were treated as racially motivated events rather than political acts and how the racialization of popular and indigenous sectors coincided with the construction of “whiteness” in Mexico. Drawing on diverse primary sources, Sabau demonstrates how the race war paradigm was mobilized in foreign and domestic affairs and reveals the foundations of a racial state and racially stratified society that persist today.
In considering the luminaries of American neoconservative thought—among them Irving Kristol, Gertrude Himmelfarb, James Q. Wilson, and Francis Fukuyama—Lepistö argues that the centrality of their conception of the common man accounts for the enduring power and influence of their thought. Intriguingly, Lepistö locates the roots of this conception in the eighteenth-century Scottish Enlightenment, revealing how leading neoconservatives weaponized the ideas of Adam Smith, Thomas Reid, and David Hume to denounce postwar liberal elites, educational authorities, and social reformers. Their reconfiguration of Scottish Enlightenment ideas ultimately gave rise to a defining force in modern conservative politics: the common sense of the common man. Whether twenty-first-century politicians who invoke the grievances of “the people” are conscious of this unusual lineage or not, Lepistö explains both the persistence of the trope and the complicity of some conservative thinkers with the Trump regime.
The editors focus on the development of American universities such as Cornell, Johns Hopkins, Harvard, and the Universities of Chicago, California, and Michigan. Looking to Germany, they translate a number of seminal sources that formulate the shape and purpose of the university and place them next to hard-to-find English-language texts that took the German university as their inspiration, one that they creatively adapted, often against stiff resistance. Enriching these texts with short but insightful essays that contextualize their importance, the editors offer an accessible portrait of the early research university, one that provides invaluable insights not only into the historical development of higher learning but also its role in modern society.
Material remains of religious practices may reveal striking local continuity, but they also highlight points of change, as distinct moments of manufacture and use transformed both sites and objects. Yet not every religious practice leaves a trace: the embodied use of imperial statuary, the rationale for the design of particular sacred books or the ephemeral “magical” implements designed by local religious experts leave few traces, if any, and are therefore less amenable to material investigation. What does remain, however, challenges any neat association between representation and reality or literary claim and practical application.
This volume represents a significant contribution to the material approach of studying the ancient Mediterranean’s diverse religious practices. In addition to volume editors Claudia Moser and Jennifer Knust, contributors include Henri Duday, Gunnel Ekroth, David Frankfurter, Richard Gordon, Valérie Huet, William Van Andringa, and Zsuzsanna Várhelyi. Topics covered include funerary remains, sacrificial practices, “magic,” Roman altars, imperial reliefs and statuary, and the role of sacred books.
What exactly is neoliberalism, and where did it come from? This volume attempts to answer these questions by exploring neoliberalism’s origins and growth as a political and economic movement.
Although modern neoliberalism was born at the “Colloque Walter Lippmann” in 1938, it only came into its own with the founding of the Mont Pèlerin Society, a partisan “thought collective,” in Vevey, Switzerland, in 1947. Its original membership was made up of transnational economists and intellectuals, including Friedrich Hayek, Milton Friedman, George Stigler, Karl Popper, Michael Polanyi, and Luigi Einaudi. From this small beginning, their ideas spread throughout the world, fostering, among other things, the political platforms of Margaret Thatcher and Ronald Reagan and the Washington Consensus.
The Road from Mont Pèlerin presents the key debates and conflicts that occurred among neoliberal scholars and their political and corporate allies regarding trade unions, development economics, antitrust policies, and the influence of philanthropy. The book captures the depth and complexity of the neoliberal “thought collective” while examining the numerous ways that neoliberal discourse has come to shape the global economy.
Although modern neoliberalism was born at the “Colloque Walter Lippmann” in 1938, it only came into its own with the founding of the Mont Pèlerin Society, a partisan “thought collective,” in Vevey, Switzerland, in 1947. Its original membership was made up of transnational economists and intellectuals, including Friedrich Hayek, Milton Friedman, George Stigler, Karl Popper, Michael Polanyi, and Luigi Einaudi. From this small beginning, their ideas spread throughout the world, fostering, among other things, the political platforms of Margaret Thatcher and Ronald Reagan and the Washington Consensus.
The Road from Mont Pèlerin presents the key debates and conflicts that occurred among neoliberal scholars and their political and corporate allies regarding trade unions, development economics, antitrust policies, and the influence of philanthropy. The book captures the depth and complexity of the neoliberal “thought collective” while examining the numerous ways that neoliberal discourse has come to shape the global economy.
“The Road from Mont Pèlerin is indispensable for anyone wishing to gain an understanding of neoliberalism, whether as an end in itself or as a means for constructing alternative, non-neoliberal futures.”
—Daniel Kinderman, Critical Policy Studies
“If you work on post-war history of economics, there is almost no reason not to read this book.”
—Ross B. Emmett, Journal of the History of Economic Thought
Although Robert Klein (1918–1967), well known for his erudition and the originality of his research, was an important, even paradigmatic figure for the field of art history in the twentieth century, no sustained study has yet been dedicated to his work.
Klein undertook to rethink Renaissance art and its history from the Aristotelian notion of technē as early as the 1950s, long before anyone was interested in this other genealogy of Renaissance art. For him, the Mannerist work is intended to create awe and wonder, inviting the viewer to question the technical process, a combination of intelligence and manual skill, that made it possible to realize in this specific form.
As his newly discovered papers and unpublished manuscripts testify, technē and Mannerism are far from being Klein’s only preoccupations. Other concepts have been studied with great originality by Klein, such as mnemonic art, paragone, dream, and responsibility.
This book, proceeding from a conference organized by Villa I Tatti, Kunsthistorisches Institut in Florence, and the Institut national d’histoire de l’art (INHA) in Paris, sheds light on Klein’s investigations as well as on the intellectual journey of an important art historian and philosopher of the past century.
Here is a bold new vision of one of America’s most distinguished and controversial poets. Vereen Bell gives us a subtly reasoned account of the pattern of Robert Lowell’s poetic life, of his struggle to live in “the world as is.” Bell contends that Lowell’s poetry is characterized above all by its chronic and systematic pessimism, but that, paradoxically, Lowell’s reluctance to accept the consequences of his own unsparing vision is what gives his poetry its vigor, richness, and tonal complexity. The Lowell that is revealed is spiritually disconsolate but at the same time unable to suppress a deep-seated idealism.
Drawing on his thorough knowledge of the complete Lowell canon, Bell devotes particular attention to eight of the volumes, concentrating on the last phase of Lowell’s career, from Notebook (and its revision, History) through Day by Day. His readings bring a new understanding of Lowell’s art.
Accepting and now forcefully responding to this decentering and disturbing idea, Keith Stanovich here provides the tools for the "robot's rebellion," a program of cognitive reform necessary to advance human interests over the limited interest of the replicators and define our own autonomous goals as individual human beings. He shows how concepts of rational thinking from cognitive science interact with the logic of evolution to create opportunities for humans to structure their behavior to serve their own ends. These evaluative activities of the brain, he argues, fulfill the need that we have to ascribe significance to human life.
We may well be robots, but we are the only robots who have discovered that fact. Only by recognizing ourselves as such, argues Stanovich, can we begin to construct a concept of self based on what is truly singular about humans: that they gain control of their lives in a way unique among life forms on Earth—through rational self-determination.
The Roman Stoics reexamines the philosophical basis that instructed social practice in friendship, marriage, parenting, and community. From this analysis emerge Stoics who were neither cold nor detached, as the stereotype has it, but all too aware of their human weaknesses. In a valuable contribution to current discussions in the humanities on identity, autonomy, and altruism, Reydams-Schils ultimately conveys the wisdom of Stoics to the citizens of modern society.
The great American thinker Ralph Waldo Emerson and the influential German philosopher Friedrich Nietzsche, though writing in different eras and ultimately developing significantly different philosophies, both praised the individual’s wish to be transformed, to be fully created for the first time. Emerson and Nietzsche challenge us to undertake the task of identity on our own, in order to see (in Nietzsche’s phrase) “how one becomes what one is.”
David Mikics’s The Romance of Individualism in Emerson and Nietzsche examines the argument, as well as the affinity, between these two philosophers. Nietzsche was an enthusiastic reader of Emerson and inherited from him an interest in provocation as a means of instruction, an understanding of the permanent importance of moods and transitory moments in our lives, and a sense of the revolutionary character of impulse. Both were deliberately outrageous thinkers, striving to shake us out of our complacency.
Rather than choosing between Emerson and Nietzsche, Professor Mikics attends to Nietzsche’s struggle with Emerson’s example and influence. Elegant in its delivery, The Romance of Individualism in Emerson and Nietzsche offers a significant commentary on the visions of several contemporary theorists whose interests intersect with those of Emerson and Nietzsche, especially Stanley Cavell, Jacques Lacan, Slavoj Zizek, and Harold Bloom.
Scholars today interpret philosophical romanticism along two competing lines: one emphasizes the romantics’ concern with epistemology, the other their concern with metaphysics. Through careful textual analysis and systematic reconstruction of the work of three major romantics—Novalis, Friedrich Schlegel, and Friedrich Schelling—Nassar shows that neither interpretation is fully satisfying. Rather, she argues, one needs to approach the absolute from both perspectives. Rescuing these philosophers from frequent misunderstanding, and even dismissal, she articulates not only a new angle on the philosophical foundations of romanticism but on the meaning and significance of the notion of the absolute itself.
Integrating Romantic literature, science, and philosophy with an intimate knowledge of the individuals involved—from Goethe and the brothers Schlegel to Humboldt and Friedrich and Caroline Schelling—Richards demonstrates how their tempestuous lives shaped their ideas as profoundly as their intellectual and cultural heritage. He focuses especially on how Romantic concepts of the self, as well as aesthetic and moral considerations—all tempered by personal relationships—altered scientific representations of nature. Although historians have long considered Romanticism at best a minor tributary to scientific thought, Richards moves it to the center of the main currents of nineteenth-century biology, culminating in the conception of nature that underlies Darwin's evolutionary theory.
Uniting the personal and poetic aspects of philosophy and science in a way that the German Romantics themselves would have honored, The Romantic Conception of Life alters how we look at Romanticism and nineteenth-century biology.
The Early Romantics met resistance from artists and academics alike in part because they defied the conventional wisdom that philosophy and the arts must be kept separate. Indeed, as the literary component of Romanticism has been studied and celebrated in recent years, its philosophical aspect has receded from view. This book, by one of the most respected scholars of the Romantic era, offers an explanation of Romanticism that not only restores but enhances understanding of the movement's origins, development, aims, and accomplishments--and of its continuing relevance.
Poetry is in fact the general ideal of the Romantics, Frederick Beiser tells us, but only if poetry is understood not just narrowly as poems but more broadly as things made by humans. Seen in this way, poetry becomes a revolutionary ideal that demanded--and still demands--that we transform not only literature and criticism but all the arts and sciences, that we break down the barriers between art and life, so that the world itself becomes "romanticized." Romanticism, in the view Beiser opens to us, does not conform to the contemporary division of labor in our universities and colleges; it requires a multifaceted approach of just the sort outlined in this book.
In the years immediately following Napoleon’s defeat, French thinkers in all fields set their minds to the problem of how to recover from the long upheavals that had been set into motion by the French Revolution. Many challenged the Enlightenment’s emphasis on mechanics and questioned the rising power of machines, seeking a return to the organic unity of an earlier age and triggering the artistic and philosophical movement of romanticism. Previous scholars have viewed romanticism and industrialization in opposition, but in this groundbreaking volume John Tresch reveals how thoroughly entwined science and the arts were in early nineteenth-century France and how they worked together to unite a fractured society.
Focusing on a set of celebrated technologies, including steam engines, electromagnetic and geophysical instruments, early photography, and mass-scale printing, Tresch looks at how new conceptions of energy, instrumentality, and association fueled such diverse developments as fantastic literature, popular astronomy, grand opera, positivism, utopian socialism, and the Revolution of 1848. He shows that those who attempted to fuse organicism and mechanism in various ways, including Alexander von Humboldt and Auguste Comte, charted a road not taken that resonates today.
Essential reading for historians of science, intellectual and cultural historians of Europe, and literary and art historians, The Romantic Machine is poised to profoundly alter our understanding of the scientific and cultural landscape of the early nineteenth century.
This is a guidebook to Rome for those interested in both la dolce vita and what the ancient Romans called the vita beata—the good life. Philosopher Scott Samuelson offers a thinker’s tour of the Eternal City, rooting ideas from this philosophical tradition within the geography of the city itself. As he introduces the city’s great works of art and its most famous sites—the Colosseum, the Forum, the Campo de’ Fiori—Samuelson also gets to the heart of the knotty ethical and emotional questions they pose. Practicing philosophy in place, Rome as a Guide to the Good Life tackles the profound questions that most tours of Rome only bracket. What does all this history tell us about who we are?
In addition to being a thoughtful philosophical companion, Samuelson is also a memorable tour guide, taking us on plenty of detours and pausing to linger over an afternoon Negroni, sample four classic Roman pastas, or explore the city’s best hidden gems. With Samuelson’s help, we understand why Rome has inspired philosophers such as Lucretius and Seneca, poets and artists such as Horace and Caravaggio, filmmakers like Fellini, and adventurers like Rosa Bathurst. This eclectic guidebook to Roman philosophy is for intrepid wanderers and armchair travelers alike—anyone who wants not just a change of scenery, but a change of soul.
Wampole examines both the philosophical implications of this metaphor and its political evolution. From the root as home to the root as genealogical origin to the root as the past itself, rootedness has survived in part through its ability to subsume other compelling metaphors, such as the foundation, the source, and the seed. With a focus on this concept’s history in France and Germany, Wampole traces its influence in diverse areas such as the search for the mystical origins of words, land worship, and nationalist rhetoric, including the disturbing portrayal of the Jews as an unrooted, and thus unrighteous, people. Exploring the works of Martin Heidegger, Simone Weil, Jean-Paul Sartre, Paul Celan, and many more, Rootedness is a groundbreaking study of a figure of speech that has had wide-reaching—and at times dire—political and social consequences.
A powerful case for why anthropology should study outsiders of thought and their speculative ideas
What sort of thinking is needed to study anomalies in thought? In this trenchantly argued and beautifully written book, anthropologist Peter Skafish explores this provocative question by examining the writings of the medium and “rough metaphysician” Jane Roberts (1929–1984). Through a close interpretation of her own published texts as well as those she understood herself to have dictated for her cohort of channeled personalities—including one, named “Seth,” who would inspire the New Age movement—Skafish shows her intuitive and dreamlike work to be a source of rigorously inventive ideas about science, ontology, translation, and pluralism. Arguing that Roberts’s writings contain philosophies ahead of their time, he also asks: How might our understanding of speculative thinking change if we consider the way untrained writers, occult visionaries, and their counterparts in other cultural traditions undertake it? What can outsider thinkers teach us about the limitations of even our most critical intellectual habits?
Rough Metaphysics is at once an ethnography of the books of a strange and yet remarkable writer, a commentary on the unlikely philosophy contained in them, and a call for a new way of doing (and undoing) philosophy through anthropology, and vice versa. In guiding the reader through Roberts’s often hallucinatory “world of concepts,” Skafish also develops a series of original interpretations of thinkers—from William James to Claude Lévi-Strauss to Paul Feyerabend—who have been vital to anthropologists and their fellow travelers.
Seductively written and surprising in its turns of thought, Rough Metaphysics is a feast for anyone who wants to learn how to think something new, especially about thought.
Unlike many other writers of his day, Rousseau refused to publish anonymously, even though he risked persecution for his writings. But Rousseau felt that authors must be self-restrained, as well as bold, and must carefully consider the potential political effects of what they might publish: sometimes seeking the good conflicts with writing the truth. Kelly shows how this understanding of public authorship played a crucial role in Rousseau's conception—and practice—of citizenship and political action.
Rousseau as Author will be a groundbreaking book not just for Rousseau scholars, but for anyone studying Enlightenment ideas about authorship and responsibility.
In Rousseau, Nietzsche, and the Image of the Human, Paul Franco examines the relationship between Jean-Jacques Rousseau and Friedrich Nietzsche, arguably the two most influential shapers and explorers of the moral and cultural imagination of late modernity. Both thinkers leveled radical critiques of modern life, but those critiques differed in important respects. Whereas Rousseau focused on the growing inequality of modern society and the hypocrisy, self-division, and loss of civic virtue it spawned, Nietzsche decried the democratic equality he identified with Rousseau and the loss of individual and cultural greatness it entailed. Franco argues, however, that Rousseau and Nietzsche are more than mere critics; they both put forward powerful alternative visions of how we ought to live. Franco focuses specifically on their views of the self and its realization, their understandings of women and the relation between the sexes, and their speculative conceptions of politics. While there are many similarities in their positive visions, Franco argues that it is the differences between them from which we have most to learn.
John T. Scott offers a comprehensive interpretation of Rousseau’s theological and religious thought, both in its own right and in relation to Rousseau’s broader oeuvre. In chapters focused on different key writings, Scott reveals recurrent themes in Rousseau’s views on the subject and traces their evolution over time. He shows that two concepts—truth and utility—are integral to Rousseau’s writings on religion. Doing so helps to explain some of Rousseau’s disagreements with his contemporaries: their different views on religion and theology stem from different understandings of human nature and the proper role of science in human life. Rousseau emphasizes not just what is true, but also what is useful—psychologically, morally, and politically—for human beings. Comprehensive and nuanced, Rousseau’s God is vital to understanding key categories of Rousseau’s thought.
In Rousseau’s Reader, John T. Scott looks at the different strategies Rousseau used to engage and persuade the readers of his major philosophical works, including the Social Contract, Discourse on Inequality, and Emile. Considering choice of genre; textual structure; frontispieces and illustrations; shifting authorial and narrative voice; addresses to readers that alternately invite and challenge; apostrophe, metaphor, and other literary devices; and, of course, paradox, Scott explores how the form of Rousseau’s writing relates to the content of his thought and vice versa. Through this skillful interplay of form and content, Rousseau engages in a profoundly transformative dialogue with his readers.
While most political philosophers have focused, understandably, on Rousseau’s ideas, Scott shows convincingly that the way he conveyed them is also of vital importance, especially given Rousseau’s enduring interest in education. Giving readers the key to Rousseau’s style, Scott offers fresh and original insights into the relationship between the substance of his thought and his literary and rhetorical techniques, which enhance our understanding of Rousseau’s project and the audiences he intended to reach.
When culture makes itself at home in motion, where does an anthropologist stand? In a follow-up to The Predicament of Culture, one of the defining books for anthropology in the last decade, James Clifford takes the proper measure: a moving picture of a world that doesn't stand still, that reveals itself en route, in the airport lounge and the parking lot as much as in the marketplace and the museum.
In this collage of essays, meditations, poems, and travel reports, Clifford takes travel and its difficult companion, translation, as openings into a complex modernity. He contemplates a world ever more connected yet not homogeneous, a global history proceeding from the fraught legacies of exploration, colonization, capitalist expansion, immigration, labor mobility, and tourism. Ranging from Highland New Guinea to northern California, from Vancouver to London, he probes current approaches to the interpretation and display of non-Western arts and cultures. Wherever people and things cross paths and where institutional forces work to discipline unruly encounters, Clifford's concern is with struggles to displace stereotypes, to recognize divergent histories, to sustain "postcolonial" and "tribal" identities in contexts of domination and globalization.
Travel, diaspora, border crossing, self-location, the making of homes away from home: these are transcultural predicaments for the late twentieth century. The map that might account for them, the history of an entangled modernity, emerges here as an unfinished series of paths and negotiations, leading in many directions while returning again and again to the struggles and arts of cultural encounter, the impossible, inescapable tasks of translation.
"The king is dead. Long live the king!" In early modern Europe, the king's body was literally sovereign—and the right to rule was immediately transferrable to the next monarch in line upon the king's death. In The Royal Remains, Eric L. Santner argues that the "carnal" dimension of the structures and dynamics of sovereignty hasn't disappeared from politics. Instead, it migrated to a new location—the life of the people—where something royal continues to linger in the way we obsessively track and measure the vicissitudes of our flesh.
Santner demonstrates the ways in which democratic societies have continued many of the rituals and practices associated with kingship in displaced, distorted, and usually, unrecognizable forms. He proposes that those strange mental activities Freud first lumped under the category of the unconscious—which often manifest themselves in peculiar physical ways—are really the uncanny second life of these "royal remains," now animated in the body politic of modern neurotic subjects. Pairing Freud with Kafka, Carl Schmitt with Hugo von Hofmannsthal,and Ernst Kantorowicz with Rainer Maria Rilke, Santner generates brilliant readings of multiple texts and traditions of thought en route to reconsidering the sovereign imaginary. Ultimately, The Royal Remains locates much of modernity—from biopolitical controversies to modernist literary experiments—in this transition from subjecthood to secular citizenship.
This major new work will make a bold and original contribution to discussions of politics, psychoanalysis, and modern art and literature.
Once the importance of this moral and practical conflict is acknowledged, the authors argue, authoritative rules become the central problems of jurisprudence. The inevitable gap between rules and background morality cannot be bridged, they claim, although many contemporary jurisprudential schools of thought are misguided attempts to do so. Alexander and Sherwin work through this dilemma, which lies at the heart of such ongoing jurisprudential controversies as how judges should reason in deciding cases, what effect should be given to legal precedent, and what status, if any, should be accorded to “legal principles.” In the end, their rigorous discussion sheds light on such topics as the nature of interpretation, the ancient dispute among legal theorists over natural law versus positivism, the obligation to obey law, constitutionalism, and the relation between law and coercion.
Those interested in jurisprudence, legal theory, and political philosophy will benefit from the edifying discussion in The Rule of Rules.
Through detailed and trenchant criticism of standard interpretations of some of the key arguments in analytical philosophy over the last sixty years, this book arrives at a new conception of the proper starting point and task of the philosophy of language.
To understand central topics in the philosophy of language and mind, Gary Ebbs contends, we must investigate them from our perspective as participants in shared linguistic practices; but our efforts at adopting this participant perspective are limited by our lingering loyalties to metaphysical realism (the view that we can make objective assertions only if we can grasp metaphysically independent truth conditions) and scientific naturalism (the view that it is only within science that reality can be identified and described). In Rule-Following and Realism, Ebbs works to loosen the hold of these views by exposing their roots and developing a different way of looking at our linguistic practices.
Reexamining and extending influential arguments by Saul Kripke, W. V. Quine, Rudolf Carnap, Hilary Putnam, and Tyler Burge, Ebbs presents systematic redescriptions of our linguistic practices that transform our understanding of such central topics as rule-following, the analytic-synthetic distinction, realism, anti-individualism, the division of linguistic labor, self-knowledge, and skepticism.
Julia Tanney offers a sustained criticism of today’s canon in philosophy of mind, which conceives the workings of the rational mind as the outcome of causal interactions between mental states that have their bases in the brain. With its roots in physicalism and functionalism, this widely accepted view provides the philosophical foundation for the cardinal tenet of the cognitive sciences: that cognition is a form of information-processing. Rules, Reason, and Self-Knowledge presents a challenge not only to the cognitivist approach that has dominated philosophy and the special sciences for the last fifty years but, more broadly, to metaphysical-empirical approaches to the study of the mind.
Responding to a tradition that owes much to the writings of Davidson, early Putnam, and Fodor, Tanney challenges this orthodoxy on its own terms. In untangling its internal inadequacies, starting with the paradoxes of irrationality, she arrives at a view these philosophers were keen to rebut—one with affinities to the work of Ryle and Wittgenstein and all but invisible to those working on the cutting edge of analytic philosophy and mind research today. This is the view that rational explanations are embedded in “thick” descriptions that are themselves sophistications upon ever ascending levels of discourse, or socio-linguistic practices.
Tanney argues that conceptual cartography rather than metaphysical-scientific explanation is the basic tool for understanding the nature of the mind. Rules, Reason, and Self-Knowledge clears the path for a return to the world-involving, circumstance-dependent, normative practices where the rational mind has its home.
That’s the question that animates Jessica Pierce’s powerful Run, Spot, Run. A lover of pets herself (including, over the years, dogs, cats, fish, rats, hermit crabs, and more), Pierce understands the joys that pets bring us. But she also refuses to deny the ambiguous ethics at the heart of the relationship, and through a mix of personal stories, philosophical reflections, and scientifically informed analyses of animal behavior and natural history, she puts pet-keeping to the test. Is it ethical to keep pets at all? Are some species more suited to the relationship than others? Are there species one should never attempt to own? And are there ways that we can improve our pets’ lives, so that we can be confident that we are giving them as much as they give us?
Deeply empathetic, yet rigorous and unflinching in her thinking, Pierce has written a book that is sure to help any pet owner, unsettling assumptions but also giving them the knowledge to build deeper, better relationships with the animals with whom they’ve chosen to share their lives.
A leading evolutionary biologist at the University of Cambridge, Conway Morris came into international prominence for his work on the Cambrian explosion (especially fossils of the Burgess Shale) and evolutionary convergence, which is the process whereby organisms not closely related (not monophyletic), independently evolve similar traits as a result of having to adapt to similar environments or ecological niches.
In The Runes of Evolution, he illustrates how the ubiquity of convergence hints at an underlying framework whereby many outcomes, not least brains and intelligence, are virtually guaranteed on any Earth-like planet. Conway Morris also emphasizes how much of the complexity of advanced biological systems is inherent in microbial forms.
By casting a wider net, The Runes of Evolution explores many neglected evolutionary questions. Some are remarkably general. Why, for example, are convergences such as parasitism, carnivory, and nitrogen fixation in plants concentrated in particular taxonomic hot spots? Why do certain groups have a particular propensity to evolve toward particular states?
Some questions lead to unexpected evolutionary insights: If bees sleep (as they do), do they dream? Why is that insect copulating with an orchid? Why have sponges evolved a system of fiber optics? What do mantis shrimps and submarines have in common? If dinosaurs had not gone extinct what would have happened next? Will a saber-toothed cat ever re-evolve?
Cona Morris observes: “Even amongst the mammals, let alone the entire tree of life, humans represent one minute twig of a vast (and largely fossilized) arborescence. Every living species is a linear descendant of an immense string of now-vanished ancestors, but evolution itself is the very reverse of linear. Rather it is endlessly exploratory, probing the vast spaces of biological hyperspace. Indeed this book is a celebration of how our world is (and was) populated by a riot of forms, a coruscating tapestry of life.”
The Runes of Evolution is the most definitive synthesis of evolutionary convergence to be published to date.
The Soviet Union crumbles and Russia rises from the rubble, once again the great nation--a perfect scenario, but for one point: Russia was never a nation. And this, says the eminent historian Geoffrey Hosking, is at the heart of the Russians' dilemma today, as they grapple with the rudiments of nationhood. His book is about the Russia that never was, a three-hundred-year history of empire building at the expense of national identity.
Russia begins in the sixteenth century, with the inception of one of the most extensive and diverse empires in history. Hosking shows how this undertaking, the effort of conquering, defending, and administering such a huge mixture of territories and peoples, exhausted the productive powers of the common people and enfeebled their civic institutions. Neither church nor state was able to project an image of "Russian-ness" that could unite elites and masses in a consciousness of belonging to the same nation. Hosking depicts two Russias, that of the gentry and of the peasantry, and reveals how the gap between them, widened by the Tsarist state's repudiation of the Orthodox messianic myth, continued to grow throughout the eighteenth and nineteenth centuries. Here we see how this myth, on which the empire was originally based, returned centuries later in the form of the revolutionary movement, which eventually swept away the Tsarist Empire but replaced it with an even more universalist one. Hosking concludes his story in 1917, but shows how the conflict he describes continues to affect Russia right up to the present day.
As Russia entered the modern age in the nineteenth century, many Russian intellectuals combined the study of European philosophy with a return to their own traditions, culminating in the novels of Tolstoy and Dostoevsky and in the religious philosophy of their younger contemporary, Vladimir Soloviev. This book explores central issues of modern Russian religious thought by focusing on the work of Soloviev and three religious philosophers who further developed his ideas in the early twentieth century: P. A. Florensky, Sergei Bulgakov, and S. L. Frank. The essays place these thinkers in the contexts of both Western philosophy and Eastern Orthodoxy, presenting a substantially new perspective on Russian religious thought.
The work of these four philosophers, this volume demonstrates, influenced virtually all aspects of twentieth-century Russian culture, and indeed, many aspects of Soviet culture as well, but also represents a rich philosophical tradition devoted to issues of divinity, community, and humanity that transcend national boundaries and historical eras.
Included in Russian Religious Thought is an introduction, brief biographical information on Soloviev, Florensky, Bulgakov, and Frank, and an Afterword by scholar James Scanlan, who elaborates on the volume’s aim to provide a thoughtful corrective, both to unexamined assumptions of past scholarship and to nationalist readings currently popular in post-Soviet Russia.
"Russian religious philosophy, banned under the Soviets, has been marginalized in the Western academy as well. This interdisciplinary volume helps explain why this body of thought has remained for so long at the center of Russian culture."—Caryl Emerson, Princeton University
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