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The book is not simply a study of a particular philosopher or a single philosophical movement (American idealism). It is rather a philosophical confrontation with a cluster of issues in contemporary life. These issues revolve around such topics as the grounds and nature of authority, the scope and forms of agency, and the fateful significance of historical place. These issues become especially acute given Colapietro's insistence that the only warrant for our practices is to be found in these historically evolved and evolving practices themselves.

This is a serious scholarly work that is, at the same time, somewhat unorthodox. On the one hand, it elaborates a systematic theory of civilization. It surveys the major theories of civilization and develops a new hypothesis, according to which existential fear has been a major factor in the generation of human culture. The author argues that in order to mitigate this fear and anxiety, human beings and communities have surrounded themselves not only with the walls of their houses and cities, with tools and weapons, laws and institutions, but also with protective spheres of symbols: myths and religions, values and belief systems, ideas and scientific theories, moral and practical rules of behavior, and a multitude of everyday rituals and trivialities. In a word, with the brilliant construct: civilization.

It is, on the other hand, an unorthodox book in that it studies an unusually wide range of examples and shows that the struggle for safety and freedom, for a meaningful life and human dignity, is present not only in the great symbolic systems of humankind but also in the most trivial of everyday activities and aspects of human existence; in tragedies as well as jokes, in the sacred as well as the profane, in the symbolism of medieval cathedrals as well as in that of contemporary shopping malls, in the great drama of Sin and Salvation as well as in the trivial mythology of perfumes. Ultimately, our trivialities are not trivial at all. 

This is an introduction to the thought of the radical French thinker Félix Guattari. It is ideal for undergraduates and anyone studying political and cultural theory.

Guattari's main works were published in the 1970s and 1980s. His background was in psychoanalysis -- he was trained by Lacan and he practised as a psychoanalyst for much of his life. He developed a distinctive psychoanalytic method informed always by his revolutionary politics.

Guattari was actively involved in numerous political movements, from Trotskyism to Autonomism, tackling ecological and sexual politics along the way. A true believer in collectivity, much of his work was written in collaboration, most famously with Gilles Deleuze, with whom he wrote the hugely influential books Anti-Oedipus and A Thousand Plateaus. He also wrote with Antonio Negri and others.

This accessible introduction explores his highly original ideas -- including his ground-breaking conception of 'transversal politics' -- and the impact his concern with subjectivity had on wider political theory.

Two volumes of selected essays from the most important Catholic theologian in North America.

A philosophical exploration of how modern global cinema represents everyday means of resisting authoritarianism and totalitarianism

Václav Havel’s concept of “living within the truth” in an authoritarian regime frames Marguerite La Caze’s readings of international cinema, highlighting forms of resistance in which seemingly pre- or nonpolitical aspects of life—such as professional labor, exile, and truth telling—can be recognized as political when seen against a backdrop of general acquiescence. La Caze’s case studies cross genres, historical eras, and national contexts: the apartheid regime in South Africa, in A Dry White Season; post-Suharto Indonesia, in The Look of Silence; 1980s East Germany, in Barbara; the Chilean military dictatorship, in No; contemporary Iran, in A Separation; and current-day Saudi Arabia, in Wadjda. This book explores the films’ use of image, sound, narrative, and character in dialogue with the work of Simone de Beauvoir, Aimé Cesaire, Hannah Arendt, Sara Ahmed, and W. E. B. Du Bois to reveal how cinema depicts ordinary people enacting their own philosophies of defiance.

Essayist, editor, columnist, author of many books, and winner of a special Pulitzer Prize citation in 1958 for his powers of news analysis, Walter Lippmann both appraised and influenced twentieth-century American politics. No other author of the century dealt with the persistent problems of politics from so many approaches, was so widely read, or varied so widely in his conclusions.

Benjamin F. Wright’s study is the first book devoted to an exposition and analysis of Lippmann’s nine “books of political philosophy,” as James Reston called them. These books provide a fascinating study of changes in the political and economic ideas of the most important journalist of his time.

Lippmann’s books published in 1913 and 1914 reflect the optimism of the Progressive Era, of faith in science and in the ability of people to choose their goals and attain them. In 1922 and 1925, while editor of the New York World, Lippmann wrote searching, often pessimistic analyses of what he believed to be the prevailing assumptions regarding the nature and role of public opinion. Although in the Coolidge era he relegated government to a minor role as mediator, he became an enthusiastic defender of the achievements of the early New Deal. Two years later in a longer look, he found the same New Deal following the path toward totalitarianism. Keynes was discarded and his place taken by the economics of Adam Smith, bolstered by the common law of Coke and the Constitution of the founders. Finally, in 1955, in the extremely popular and very engaging Public Philosophy, there is a lament for the “decline of the West” and a plea to return to the age of civility and natural law.

In a final analytical chapter, Wright presents a critique of Lippmann’s historical understanding and the modern applications of the tradition of natural law. He also assesses Lippmann’s inability to translate the “public philosophy” into programs or institutional changes and the failure to account for the expansion of governmental functions together with the continued strength of constitutional democracy in the West.

For the first time in English, a key work of critical geography

Originally published in 1978 in Portuguese, For a New Geography is a milestone in the history of critical geography, and it marked the emergence of its author, Milton Santos (1926–2001), as a major interpreter of geographical thought, a prominent Afro-Brazilian public intellectual, and one of the foremost global theorists of space.

Published in the midst of a crisis in geographical thought, For a New Geography functioned as a bridge between geography’s past and its future. In advancing his vision of a geography of action and liberation, Santos begins by turning to the roots of modern geography and its colonial legacies. Moving from a critique of the shortcomings of geography from the field’s foundations as a modern science to the outline of a new field of critical geography, he sets forth both an ontology of space and a methodology for geography. In so doing, he introduces novel theoretical categories to the analysis of space. It is, in short, both a critique of the Northern, Anglo-centric discipline from within and a systematic critique of its flaws and assumptions from outside.

Critical geography has developed in the past four decades into a heterogenous and creative field of enquiry. Though accruing a set of theoretical touchstones in the process, it has become detached from a longer and broader history of geographical thought. For a New Geography reconciles these divergent histories. Arriving in English at a time of renewed interest in alternative geographical traditions and the history of radical geography, it takes its place in the canonical works of critical geography.