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For many years, scholars in German idealism have known that a number of the views of Hegel rife in the Anglo-Saxon world are highly inaccurate. The essays collected in The Hegel Myths and Legends disabuse students and nonspecialists of these misconceptions by exposing the myths for what they are.

Gregor Moder’s Hegel and Spinoza: Substance and Negativity is a lively entry into current debates concerning Hegel, Spinoza, and their relation. Hegel and Spinoza are two of the most influential philosophers of the modern era, and the traditions of thought they inaugurated have been in continuous dialogue and conflict ever since Hegel first criticized Spinoza. Notably, eighteenth- and nineteenth-century German Idealists aimed to overcome the determinism of Spinoza’s system by securing a place for the freedom of the subject within it, and twentieth-century French materialists such as Althusser and Deleuze rallied behind Spinoza as the ultimate champion of anti-Hegelian materialism. This conflict, or mutual rejection, lives on today in recent discussions about materialism. Contemporary thinkers either make a Hegelian case for the productiveness of concepts of the negative, nothingness, and death, or in a way that is inspired by Spinoza they abolish the concepts of the subject and negation and argue for pure affirmation and the vitalistic production of differences.

Hegel and Spinoza traces the historical roots of these alternatives and shows how contemporary discussions between Heideggerians and Althusserians, Lacanians and Deleuzians are a variation of the disagreement between Hegel and Spinoza. Throughout, Moder persuasively demonstrates that the best way to read Hegel and Spinoza is not in opposition or contrast but together: as Hegel and Spinoza.
 

Available in English for the first time, Hegel and the Freedom of Moderns revives discussion of the major political and philosophical tenets underlying contemporary liberalism through a revolutionary interpretation of G. W. F. Hegel’s thought. Domenico Losurdo,one of the world’s leading Hegelians, reveals that the philosopher was fully engaged with the political controversies of his time. In so doing, he shows how the issues addressed by Hegel in the nineteenth century resonate with many of the central political concerns of today, among them questions of community, nation, liberalism, and freedom. Based on an examination of Hegel’s entire corpus—including manuscripts, lecture notes, different versions of texts, and letters—Losurdo locates the philosopher’s works within the historical contexts and political situations in which they were composed.

Hegel and the Freedom of Moderns persuasively argues that the tug of war between “conservative” and “liberal” interpretations of Hegel has obscured and distorted the most important aspects of his political thought. Losurdo unravels this misleading dualism and provides an illuminating discussion of the relation between Hegel’s political philosophy and the thinking of Karl Marx and Friedrich Engels. He also discusses Hegel’s ideas in relation to the pertinent writings of other major figures of modern political philosophy such as Jean-Jacques Rousseau, John Locke, Edmund Burke, John Stuart Mill, Jeremy Bentham, Karl Popper, Norberto Bobbio, and Friedrich Hayek.

At the center of Hegel and the Problem of Multiplicity is the question: what could the term "multiplicity" mean for philosophy? Andrew Haas contends that most contemporary philosophical understandings of multiplicity are either Aristotelian or Kantian and that these approaches have solidified into a philosophy guided by categories of identity and different—categories to which multiplicity as such cannot be reduced. The Hegelian conception of multiplicity, Haas suggests, is opposed to both categories—or, in fact, supersedes them. To come to terms with this critique, Haas undertakes a rigorous, technical analysis of Hegel's Science of Logic. The result is a reading of the concept of multiplicity as multiple, that is, as multiplicities.

Hegel’s The Phenomenology of Spirit has been one of the most important works of philosophy since the nineteenth century, while the question of energy has been crucial to life in the twenty-first century. In this book, Michael Marder integrates the two, narrating a story about the trials and tribulations of energy embedded in Hegel’s dialectics. Through an original interpretation of actuality (Wirklichkeit) as energy in the Hegelian corpus, the book provides an exciting lens for understanding the dialectical project and the energy‑starved condition of our contemporaneity. To elaborate this theory, Marder undertakes a meticulous rereading of major parts of the Phenomenology, where the energy deficit of mere consciousness gives way to the energy surplus of self‑consciousness and its self‑delimitation in the domain of reason. In so doing, he denounces the current understanding of energy as pure potentiality, linking this mindset to pollution, profit-driven economies, and environmental crises. Surprising and deeply engaged with its contemporary implications, this book doesn’t simply illuminate aspects of The Phenomenology of Spirit—it provides an entirely new understanding of Hegel’s ideas.
 

Hegel's Phenomenology of Spirit has acquired a paradoxical reputation as one the most important and most impenetrable and inconsistent philosophical works. In Hegel's Idea of a Phenomenology of Spirit, Michael N. Forster advances an original reading of the work. His approach differs from that of previous scholars in two crucial ways: he reads the work, first, as a whole—not piecemeal, as it has usually been analyzed—and second, within the context of Hegel's broader corpus and the works of other philosophers.

The Phenomenology of Spirit emerges as an extraordinarily coherent work with a rich array of important and original ideas. These include a diagnosis of the ills of modernity in terms of its commitment to a series of dualisms, and a project for overcoming them; a sweeping naturalism; a deep rethinking of and response to problems of skepticism; subtle arguments for social theories of meaning and truth; and ideas based on the insight that human thought changes in fundamental ways over the course of history. Forster's unique and compelling reading unlocks the mysteries of Hegel's seminal work.

The publication in 1807 of Georg Wilhelm Frederich Hegel's Phanomenologie des Geistes (translated alternately as Phenomenology of the Mind or Phenomenology of the Spirit) marked the beginning of the modern era in philosophy. Hegel's remarkable insights formed the basis for what eventually became the Existentialist movement. Yet the Phenomenology remains one of the most difficult and forbidding works in the canon of philosophical literature. Hegel's Phenomenology, Part One: Analysis and Commentary by Howard P. Kainz is a coherent and readable key to understanding Hegel.

Kainz provides an accessible entry into the complexities of Hegelian thought by asking a series of questions about such matters as the literary form of the Phenomenology, its "plot," its relation to the "system," its subject matter, the problem of objectivity, dialectical necessity, the concept of "experience," and the Hegelian concept of consciousness. Building of the work of previous commentators, and presenting the work of these commentators in a clear and unbiased manner, Kainz offers an analysis that will be helpful both to experienced Hegelian scholars and to those readers preparing to approach the large and bewildering territory of the Phenomenology for the first time.

The publication in 1807 of Georg Wilhelm Frederich Hegel’s Phanomenologie des Geistes (translated alternately as “Phenomenology of Mind” or “Phenomenology of Spirit”) marked the beginning of the modern era in philosophy. Hegel’s remarkable insights formed the basis for what eventually became the Existentialist movement. Yet the Phenomenology remains one of the most difficult and forbidding works in the canon of philosophical literature.

Hegel’s Elements of the Philosophy of Right offers an innovative and important account of normativity, yet the theory set forth there rests on philosophical foundations that have remained largely obscure. In Hegel’s Theory of Normativity, Kevin Thompson proposes an interpretation of the foundations that underlie Hegel’s theory: its method of justification, its concept of freedom, and its account of right. Thompson shows how the systematic character of Hegel’s project together with the metaphysical commitments that follow from its method are essential to secure this theory against the challenges of skepticism and to understand its distinctive contribution to questions regarding normative justification, practical agency, social ontology, and the nature of critique.

For Martin Heidegger the "fall" of philosophy into metaphysics begins with Plato. Thus, the relationship between the two philosophers is crucial to an understanding of Heidegger--and, perhaps, even to the whole plausibility of postmodern critiques of metaphysics. It is also, as the essays in this volume attest, highly complex, and possibly founded on a questionable understanding of Plato.

As editors Catalin Partenie and Tom Rockmore remark, a simple way to describe Heidegger's reading of Plato might be to say that what began as an attempt to appropriate Plato (and through him a large portion of Western philosophy) finally ended in an estrangement from both Plato and Western philosophy. The authors of this volume consider Heidegger's thought in relation to Plato before and after the "Kehre" or turn. In doing so, they take up various central issues in Heidegger's Being and Time (1927) and thereafter, and the questions of hermeneutics, truth, and language. The result is a subtle and multifaceted reinterpretation of Heidegger's position in the tradition of philosophy, and of Plato's role in determining that position.

A bold new conception of Heidegger’s project of Destruktion as a method of interpreting history

For Martin Heidegger, our inherited traditions provide the concepts through which we make our world intelligible. Concepts we can also oppose, disrupt, and even exceed. First, however, if Western philosophy is our inheritance, we must submit it to Destruktion—starting with Aristotle. Heidegger and the Destruction of Aristotle: On How to Read the Tradition presents a new conception of Heidegger’s “destruction” as a way of reading.

Situated between Nietzschean genealogy and Derridean deconstruction, this method uncovers in Aristotle the most vital originating articulations of the Western tradition and gives us the means to confront it. Sean D. Kirkland argues this is not a rejection of the past but a sophisticated and indeed timely hermeneutic tool—a complex, illuminating, and powerful method for interpreting historical texts at our present moment. Acknowledging the historical Heidegger as a politically compromised and still divisive figure, Kirkland demonstrates that Heideggerian destruction is a method of interpreting history that enables us to reorient and indeed transform its own most troubling legacies.

In 2014, the first three volumes of Heidegger’s Black Notebooks—the personal and philosophical notebooks that he kept during the war years—were published in Germany. These notebooks provide the first textual evidence of anti-Semitism in Heidegger’s philosophy, not simply in passing remarks, but as incorporated into his philosophical and political thinking itself. In Heidegger and the Myth of a Jewish World Conspiracy, Peter Trawny, the editor of those notebooks, offers the first evaluation of Heidegger’s philosophical project in light of the Black Notebooks.
           
While Heidegger’s affiliation with National Socialism is well known, the anti-Semitic dimension of that engagement could not be fully told until now. Trawny traces Heidegger’s development of a grand “narrative” of the history of being, the “being-historical thinking” at the center of Heidegger’s work after Being and Time. Two of the protagonists of this narrative are well known to Heidegger’s readers: the Greeks and the Germans. The world-historical antagonist of this narrative, however, has remained hitherto undisclosed: the Jews, or, more specifically, “world Judaism.” As Trawny shows, world Judaism emerges as a racialized, destructive, and technological threat to the German homeland, indeed, to any homeland whatsoever. Trawny pinpoints recurrent, anti-Semitic themes in the Notebooks, including Heidegger’s adoption of crude cultural stereotypes, his assigning of racial reasons to philosophical decisions (even undermining his Jewish teacher, Edmund Husserl), his endorsement of a Jewish “world conspiracy,” and his first published remarks on the extermination camps and gas chambers (under the troubling aegis of a Jewish “self-annihilation”). Trawny concludes with a thoughtful meditation on how Heidegger’s achievements might still be valued despite these horrifying facets. Unflinching and systematic, this is one of the most important assessments of one of the most important philosophers in our history.

A view of Heidegger's divergence from the traditional philosophies of reason.

Although Martin Heidegger is nearly as notorious as Friedrich Nietzsche for embracing the death of God, the philosopher himself acknowledged that Christianity accompanied him at every stage of his career. In Heidegger's Confessions, Ryan Coyne isolates a crucially important player in this story: Saint Augustine. Uncovering the significance of Saint Augustine in Heidegger’s philosophy, he details the complex and conflicted ways in which Heidegger paradoxically sought to define himself against the Christian tradition while at the same time making use of its resources.
           
Coyne first examines the role of Augustine in Heidegger’s early period and the development of his magnum opus, Being and Time. He then goes on to show that Heidegger owed an abiding debt to Augustine even following his own rise as a secular philosopher, tracing his early encounters with theological texts through to his late thoughts and writings. Bringing a fresh and unexpected perspective to bear on Heidegger’s profoundly influential critique of modern metaphysics, Coyne traces a larger lineage between religious and theological discourse and continental philosophy.   

In this groundbreaking work, Richard L. Velkley examines the complex philosophical relationship between Martin Heidegger and Leo Strauss. Velkley argues that both thinkers provide searching analyses of the philosophical tradition’s origins in radical questioning. For Heidegger and Strauss, the recovery of the original premises of philosophy cannot be separated from rethinking the very possibility of genuine philosophizing.

 

Common views of the influence of Heidegger’s thought on Strauss suggest that, after being inspired early on by Heidegger’s dismantling of the philosophical tradition, Strauss took a wholly separate path, spurning modernity and pursuing instead a renewal of Socratic political philosophy. Velkley rejects this reading and maintains that Strauss’s engagement with the challenges posed by Heidegger—as well as by modern philosophy in general—formed a crucial and enduring framework for his lifelong philosophical project. More than an intellectual biography or a mere charting of influence, Heidegger, Strauss, and the Premises of Philosophy is a profound consideration of these two philosophers’ reflections on the roots, meaning, and fate of Western rationalism.

Understanding the political and ecological implications of Heidegger’s work without ignoring his noxious public engagements

The most controversial philosopher of the twentieth century, Martin Heidegger has influenced generations of intellectuals even as his involvement with Nazism and blatant anti-Semitism, made even clearer after the publication of his Black Notebooks, have recently prompted some to discard his contributions entirely. For Michael Marder, Heidegger’s thought remains critical for interpretations of contemporary politics and our relation to the natural environment.

Bringing together and reframing more than a decade of Marder’s work on Heidegger, this volume questions the wholesale rejection of Heidegger, arguing that dismissive readings of his project overlook the fact that it is impossible to grasp without appreciating his lifelong commitment to phenomenology and that Heidegger’s anti-Semitism is an aberration in his still-relevant ecological and political thought, rather than a defining characteristic. Through close readings of Heidegger’s books and seminars, along with writings by other key phenomenologists and political philosophers, Marder contends that neither Heidegger’s politics nor his reflections on ecology should be considered in isolation from his phenomenology. By demonstrating the codetermination of his phenomenological, ecological, and political thinking, Marder accounts for Heidegger’s failures without either justifying them or suggesting that they invalidate his philosophical endeavor as a whole.

Few philosophers held greater fascination for Jacques Derrida than Martin Heidegger, and in this book we get an extended look at Derrida’s first real encounters with him. Delivered over nine sessions in 1964 and 1965 at the École Normale Supérieure, these lectures offer a glimpse of the young Derrida first coming to terms with the German philosopher and his magnum opus, Being and Time. They provide not only crucial insight into the gestation of some of Derrida’s primary conceptual concerns—indeed, it is here that he first uses, with some hesitation, the word “deconstruction”—but an analysis of Being and Time that is of extraordinary value to readers of Heidegger or anyone interested in modern philosophy.
           
Derrida performs an almost surgical reading of the notoriously difficult text, marrying pedagogical clarity with patient rigor and acting as a lucid guide through the thickets of Heidegger’s prose. At this time in intellectual history, Heidegger was still somewhat unfamiliar to French readers, and Being and Time had only been partially translated into French. Here Derrida mostly uses his own translations, giving his own reading of Heidegger that directly challenges the French existential reception initiated earlier by Sartre. He focuses especially on Heidegger’s Destruktion (which Derrida would translate both into “solicitation” and “deconstruction”) of the history of ontology, and indeed of ontology as such, concentrating on passages that call for a rethinking of the place of history in the question of being, and developing a radical account of the place of metaphoricity in Heidegger’s thinking.
           
This is a rare window onto Derrida’s formative years, and in it we can already see the philosopher we’ve come to recognize—one characterized by a bravura of exegesis and an inventiveness of thought that are particularly and singularly his. 

The claim that all human thought involves "interpretation," that all human thought is in some way relative to a contingent context of cognitive, theoretical, practical, and aesthetic considerations, has become widely accepted, but what we understand by "truth" and how we should best pursue it are questions raised with renewed force once a hermeneutical starting point has been embraced.  Brice R. Wachterhauser's collection Hermeneutics and Truth is an attempt to contribute to this conversation.

No thinkers have wrestled with the issue of truth and interpretation in more illuminating ways for the Continental tradition of philosophy than Heidegger and Gadamer. Hermeneutics and Truth is a dual focus on Heidegger and Gadamer, but it concentrates primarily on Gadamer's efforts to think through the issue of truth for hermeneutics and only secondarily on Heidegger's thought on this issue. 

Hermeneutics introduces English-speaking readers to a field of increasing importance in contemporary philosophy and theology—hermeneutics, the theory of understanding, or interpretation. Hermeneutics is concerned with the character of understanding, especially as it is related to interpreting linguistic texts. It goes beyond mere philological methodology, however, to questions of the philosophy of language, the nature of historical understanding, and ultimately the roots of interpretation in existential understanding.

Palmer principally treats the conception of hermeneutics enunciated by Heidegger and developed into a “philosophical hermeneutics” by Hans-Georg Gadamer. He provides a brief overview of the field of hermeneutics by surveying some half-dozen alternate definitions of the term and by examining in detail the contributions of Friedrich Schleiermacher and Wilhelm Dilthey. In the “Manifesto” which concludes the book, Palmer suggests the potential significance of hermeneutics for literary interpretation.

When the context of interpretation is pressed to its limits, hermeneutics becomes the philosophical analysis of what is involved in every act of understanding. In this context, hermeneutics becomes relevant not simply to the humanistic disciplines, in which linguistic and historical understanding are crucial, but to scientific forms of interpretation as well, for it asserts the principles involved in any and every act of interpretation.

History, the Human, and the World Between is a philosophical investigation of the human subject and its simultaneous implication in multiple and often contradictory ways of knowing. The eminent postcolonial theorist R. Radhakrishnan argues that human subjectivity is always constituted “between”: between subjective and objective, temporality and historicity, being and knowing, the ethical and the political, nature and culture, the one and the many, identity and difference, experience and system. In this major study, he suggests that a reconstituted phenomenology has a crucial role to play in mediating between generic modes of knowledge production and an experiential return to life. Keenly appreciative of poststructuralist critiques of phenomenology, Radhakrishnan argues that there is still something profoundly vulnerable at stake in the practice of phenomenology.

Radhakrishnan develops his rationale of the “between” through three linked essays where he locates the terms “world,” “history,” “human,” and “subject” between phenomenology and poststructuralism, and in the process sets forth a nuanced reading of the politics of a gendered postcolonial humanism. Critically juxtaposing the works of thinkers such as Friedrich Nietzsche, Adrienne Rich, Frantz Fanon, Edward Said, Michel Foucault, Maurice Merleau-Ponty, Martin Heidegger, David Harvey, and Ranajit Guha, Radhakrishnan examines the relationship between systems of thought and their worldly situations. History, the Human, and the World Between is a powerful argument for a theoretical perspective that combines the existential urgency of phenomenology with the discursive rigor of poststructuralist practices.

The Holocaust has bequeathed to contemporary society a cultural lexicon of intensely powerful symbols, a vocabulary of remembrance that we draw on to comprehend the otherwise incomprehensible horror of the Shoah. Engagingly written and illustrated with more than forty black-and-white images, Holocaust Icons probes the history and memory of four of these symbolic relics left in the Holocaust’s wake.
 
Jewish studies scholar Oren Stier offers in this volume new insight into symbols and the symbol-making process, as he traces the lives and afterlives of certain remnants of the Holocaust and their ongoing impact. Stier focuses in particular on four icons: the railway cars that carried Jews to their deaths, symbolizing the mechanics of murder; the Arbeit Macht Frei (“work makes you free”) sign over the entrance to Auschwitz, pointing to the insidious logic of the camp system; the number six million that represents an approximation of the number of Jews killed as well as mass murder more generally; and the persona of Anne Frank, associated with victimization. Stier shows how and why these icons—an object, a phrase, a number, and a person—have come to stand in for the Holocaust: where they came from and how they have been used and reproduced; how they are presently at risk from a variety of threats such as commodification; and what the future holds for the memory of the Shoah.
 
In illuminating these icons of the Holocaust, Stier offers valuable new perspective on one of the defining events of the twentieth century. He helps readers understand not only the Holocaust but also the profound nature of historical memory itself.

More than one hundred and fifty years after Confederates fired on Fort Sumter, the Civil War still occupies a prominent place in the national collective memory. Paintings and photographs, plays and movies, novels, poetry, and songs portray the war as a battle over the future of slavery, often focusing on Lincoln’s determination to save the Union, or highlighting the brutality of brother fighting brother. Battles and battlefields occupy us, too: Bull Run, Antietam, and Gettysburg all conjure up images of desolate landscapes strewn with war dead. Yet the frontlines were not the only landscapes of the war. Countless civilians saw their daily lives upended while the entire nation suffered.

Home Front: Daily Life in the Civil War North reveals this side of the war as it happened, comprehensively examining the visual culture of the Northern home front. Through contributions from leading scholars from across the humanities, we discover how the war influenced household economies and the cotton economy; how the absence of young men from the home changed daily life; how war relief work linked home fronts and battle fronts; why Indians on the frontier were pushed out of the riven nation’s consciousness during the war years; and how wartime landscape paintings illuminated the nation’s past, present, and future.

A companion volume to a collaborative exhibition organized by the Newberry Library and the Terra Foundation for American Art, Home Front is the first book to expose the visual culture of a world far removed from the horror of war yet intimately bound to it.

At a time when many philosophers have concluded that Husserl's philosophy is exhausted, but when alternatives appear to be exhausted as well, Anthony J. Steinbock presents an innovative approach to Husserlian phenomenology. His systematic study of the problems and themes of a generative phenomenology, normality and abnormality, and sociohistorical concepts of homeworld and alienworld, and the steps he takes toward developing such a generative phenomenology, open new doors for a phenomenology of the social world, while casting new light on work done by Husserl himself and by many philosopher working more or less in a Husserlian vein. Both critique and an appropriation of a large and diverse body of work, Home and Beyond is a major contribution to contemporary Husserl scholarship.

A public art movement initiated by the postrevolutionary state, Mexican muralism has long been admired for its depictions of popular struggle and social justice. Mary K. Coffey revises traditional accounts of Mexican muralism by describing how a radical art movement was transformed into official culture, ultimately becoming a tool of state propaganda. Analyzing the incorporation of mural art into Mexico's most important public museums—the Palace of Fine Arts, the National History Museum, and the National Anthropology Museum—Coffey illuminates the institutionalization of muralism and the political and aesthetic issues it raised. She focuses on the period between 1934, when José Clemente Orozco and Diego Rivera were commissioned to create murals in the Palace of Fine Arts, through the crisis of state authority in the 1960s. Coffey highlights a reciprocal relationship between Mexico's mural art and its museums. Muralism shaped exhibition practices, which affected the politics, aesthetics, and reception of mural art. Interpreting the iconography of Mexico's murals, she focuses on representations of mestizo identity, the preeminent symbol of postrevolutionary Mexico. Coffey argues that those gendered representations reveal a national culture project more invested in race and gender inequality than in race and class equality.

HumAnimal explores the experience of dehumanization as the privation of speech. Taking up the figure of silence as the space between human and animal, it traces the potential for an alternate political and ethical way of life beyond law. Employing the resources offered by deconstruction as well as an ontological critique of biopower, Kalpana Rahita Seshadri suggests that humAnimal, as the site of impropriety opened by racism and manifested by silence, can be political and hazardous to power.

Through the lens of such works as Coetzee’s Foe, Chesnutt’s “The Dumb Witness,” Dr. Itard’s “wild child,” and aerialist Philippe Petit’s Man on Wire, Seshadri lucidly brings Derrida’s concept of the trace and his theory of sovereignty into conversation with Agamben’s investigation of the analytics of power. The task is twofold: on the one hand, to question the logocentric presumption that determines the separation between human and animal, and on the other to examine the conflation of this separation as an instrument of power in the practice of racism. Thus HumAnimal details the differences and intersections between Derrida and Agamben in their respective approaches to power, claiming that to think simultaneously within the registers of deconstruction (which conceives of power as a symptom of the metaphysics of presence) and biopolitics (which conceives of power as the operation of difference) entails a specification of the political and ethical consequences that attends the two perspectives.

When considered as the potential of language to refuse the law of signification and semantics, silence can neutralize the exercise of power through language, and Seshadri’s inquiry discloses a counterpower that does not so much oppose or destroy the politics of the subject but rather neutralizes it and renders it ineffective.

Much recent research on human evolution emphasizes that social behavior and cognition are at the heart of everything that is distinctively human. This body of research generally understands sociality in terms of social reasoning and the brain that supports it. Human Flesh shifts the focus. What if human sociality is not primarily or exclusively located in the brain but rather is distributed throughout the body? What if the foundation of the human way of life lies in intercorporeity: the ways in which our affective, sensorimotor social bodies—our eyes, hands, voices, ears, and desires—open our bodies and minds up to one another?

Human Flesh develops a framework for exploring these questions based on Merleau-Ponty’s unfinished work on human evolution, combining it with contemporary research in phenomenology, embodied cognitive science, evolutionary anthropology, and primatology. It applies that framework to explore how the different senses and sensory organs take on their distinctively human variations to facilitate the intercorporeal, social human form of life. Along the way, the book interprets familiar facts about the human body in a new light and develops novel hypotheses concerning human evolution. In contrast to the widely discussed social brain hypothesis, its guiding premise is the social body hypothesis: the proposition that the human body has evolved in response to the challenges posed by the distinctively human social form of life.

Based on these concrete investigations into the human body, Human Flesh proposes a new way of thinking about familiar topics in the evolution of cognition literature, such as the emergence of higher orders of social cognition and the development of human symbolic and linguistic capacities. Ultimately, the book arrives at a new determination of human nature and the human form of life: To be human is to be Homo invisibilis, an animal obsessed with, adapted for, and dependent upon the invisible minds of other humans and the symbolic-cultural worlds opened up by their unique social bodies.

The Renaissance movement known as humanism eventually spread from Italy through all of western Europe, transforming early modern culture in ways that are still being felt and debated. Central to these debates—and to this book—is the question of whether (and how) the humanist movement contributed to the secularization of Western cultural traditions at the end of the Middle Ages. A preeminent scholar of Italian humanism, Riccardo Fubini approaches this question in a new way—by redefining the problem of secularization more carefully to show how humanists can at once be secularizers and religious thinkers. The result is a provocative vision of the humanist movement.
Humanism and Secularization offers a nuanced account of humanists contesting medieval ideas about authority not in order to reject Christianity or even orthodoxy, but to claim for themselves the right to define what it meant to be a Christian. Fubini analyzes key texts by major humanists—isuch as Petrarch, Poggio, and Valla—from the first century of the movement. As he subtly works out these authors’ views on religion and the Church from both biographical and textual information, Fubini reveals in detail the new historical consciousness that animated the humanists in their reading of classical and patristic texts. His book as a whole shows convincingly just how radical the humanism of the first half of the fifteenth century was and how sharply it challenged well-entrenched ideas and institutions. Appearing here in English for the first time, his work provides a model set of readings of humanist texts and a critical perspective on Italian humanism that will alter and enrich discussion and understanding of the nature of the humanist movement.

Husserl and Transcendental Intersubjectivity analyzes the transcendental relevance of intersubjectivity and argues that an intersubjective transformation of transcendental philosophy can already be found in phenomenology, especially in Husserl. Husserl eventually came to believe that an analysis of transcendental intersubjectivity was a conditio sine qua non for a phenomenological philosophy. Drawing on both published and unpublished manuscripts, Dan Zahavi examines Husserl's reasons for this conviction and delivers a detailed analysis of his radical and complex concept of intersubjectivity, showing that precisely his reflections on transcendental intersubjectivity are capable of clarifying the core-concepts of phenomenology, thus making possible a new understanding of Husserl’s philosophy.

Against this background the book compares his view with the approaches to intersubjectivity found in Heidegger, Sartre, and Merleau-Ponty, and it then attempts to establish to what extent the phenomenological approach can contribute to the current discussion of intersubjectivity. This is achieved through a systematic confrontation with the language-pragmatical positions of Apel and Habermas.

Husserl and the Idea of Europe argues that Edmund Husserl’s late reflections on Europe should not be read either as departures from his early transcendental phenomenology or as simple exercises of cultural criticism but rather as systematic phenomenological reflections on generativity and historicity. Timo Miettinen shows that Husserl’s deliberations on Europe contain his most compelling and radical interpretation of the intersubjective, communal, and historical dimensions of phenomenology. 

Husserl and his generation worked in the aftermath of World War I, as Europe struggled to redefine itself, and he penned his late writings as the clouds of World War II gathered. Decades later, the fall of the Soviet Union again altered the continent’s identity and its political and economic divisions. Miettinen writes as a European involved in the question of Europe, and many of the recent authors and critics he addresses in this work—such as Michel Foucault, Jacques Derrida, and Giorgio Agamben—likewise deeply engaged with this new problem of European identity. The book illuminates the multifaceted problem of the idea of European rationality, and it defends novel conceptions of universalism and teleology as necessary components of radical philosophical reflection.

Combining Maurice Merleau-Ponty's 1960 course notes on Edmund Husserl's "The Origin of Geometry," his course summary, related texts, and critical essays, this collection offers a unique and welcome glimpse into both Merleau-Ponty's nuanced reading of Husserl's famed late writings and his persistent effort to track the very genesis of truth through the incarnate idealization of language.

Winner of 2002 Edward Goodwin Ballard Prize

In a penetrating and lucid discussion of the enigmatic relationship between the work of Edmund Husserl and Martin Heidegger, Steven Galt Crowell proposes that the distinguishing feature of twentieth-century philosophy is not so much its emphasis on language as its concern with meaning. Arguing that transcendental phenomenology is indispensable to the philosophical explanation of the space of meaning, Crowell shows how a proper understanding of both Husserl and Heidegger reveals the distinctive contributions of each to that ongoing phenomenological project.

Paul Ricoeur was one of the foremost interpreters and translators of Edmund Husserl's philosophy. These nine essays present Ricoeur's interpretation of the most important of Husserl's writings, with emphasis on his philosophy of consciousness rather than his work in logic. In Ricoeur's philosophy, phenomenology and existentialism came of age and these essays provide an introduction to the Husserlian elements which most heavily influenced his own philosophical position.