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In Force, Drive, Desire, Rudolf Bernet develops a philosophical foundation of psychoanalysis focusing on human drives. Rather than simply drawing up a list of Freud’s borrowings from Schopenhauer and Nietzsche, or Lacan’s from Hegel and Sartre, Bernet orchestrates a dialogue between philosophy and psychoanalysis that goes far beyond what these eminent psychoanalysts knew about philosophy. By relating the writings of Freud, Lacan, and other psychoanalysts to those of Aristotle, Leibniz, Schopenhauer, Nietzsche, Husserl, Heidegger, and, more tacitly, Bergson and Deleuze, Bernet brings to light how psychoanalysis both prolongs and breaks with the history of Western metaphysics and philosophy of nature.

Rereading the long history of metaphysics (or at least a few of its key moments) in light of psychoanalytic inquiries into the nature and function of drive and desire also allows for a rewriting of the history of philosophy. Specifically, it allows Bernet to bring to light a different history of metaphysics, one centered less on Aristotelian substance (ousia) and more on the concept of dunamis—a power or potentiality for a realization toward which it strives with all its might. Relating human drives to metaphysical forces also bears fruit for a renewed philosophy of life and subjectivity.

Where values collide, politics guides the way.

Scholars of public administration have historically too often been disdainful towards politics in the field, viewing political activities and interests as opportunities for corruption, mismanagement, and skewed priorities. Supporters of this anti-political stance have become even more strident in recent years, many of them advancing scientific models for the study and practice of public administration and governance.

Michael Spicer argues that politics deserves to be defended as a vital facet of public administration on the grounds that it can promote moral conduct in government and in public administration, principally by bringing to the foreground the role of values in administrative practice. Politics can facilitate the resolution of conflicts that naturally arise from competing values, or conceptions of the good, while minimizing the use of force or violence. Drawing on the writings of Isaiah Berlin, Bernard Crick, and Stuart Hampshire, In Defense of Politics in Public Administration argues that value conflict is an integral part of our moral experience, both in making our own moral choices and in dealing with those whose values conflict with our own. This book is a spirited declaration of principles and a timely contribution to a dialogue that is redefining public administration, both in theory and in practice.

Informed by recent developments in literary criticism and social theory, In the Nature of Things addresses the presumption that nature exists independent of culture and, in particular, of language. The theoretical approaches of the contributors represent both modernist and postmodernist positions, including feminist theory, critical theory, Marxism, science fiction, theology, and botany. They demonstrate how the concept of nature is invoked and constituted in a wide range of cultural projects—from the Bible to science fiction movies, from hunting to green consumerism. Ultimately, it weeks to link the work of theorists concerned with nature and the environment to nontheorists who share similar concerns.

In this stimulating and still-timely study, Josef Pieper takes up a theme of paramount importance to his thinking – that festivals belong by rights among the great topics of philosophical discussion. As he develops his theory of festivity, the modern age comes under close and painful scrutiny. It is obvious that we no longer know what festivity is, namely, the celebration of existence under various symbols

Pieper exposes the pseudo-festivals, in their harmless and their sinister forms: traditional feasts contaminated by commercialism; artificial holidays created in the interest of merchandisers; holidays by coercion, decreed by dictators the world over; festivals as military demonstrations; holidays empty of significance. And lastly we are given the apocalyptic vision of a nihilistic world which would seek its release not in festivities but in destruction.

Formulated with Pieper's customary clarity and elegance, enhanced by brilliantly chosen quotations, this is an illuminating contribution to the understanding of traditional and contemporary experience.

"I began this book to articulate my sense of disappointment and alienation from the status I had fought so hard to achieve." A remarkable admission from an alumnus of Harvard Law School who has held tenured professorships in the law schools of Yale and Stanford and has taught in the law schools of Harvard and Chicago.

In this personal reflection on the status of higher education, Julius Getman probes the tensions between status and meaning, elitism and egalitarianism, that challenge the academy and academics today. He shows how higher education creates a shared intellectual community among people of varied races and classes—while simultaneously dividing people on the basis of education and status.

In the course of his explorations, Getman touches on many of the most current issues in higher education today, including the conflict between teaching and research, challenges to academic freedom, the struggle over multiculturalism, and the impact of minority and feminist activism. Getman presents these issues through relevant, often humorous anecdotes, using his own and others' experiences in coping with the constantly changing academic landscape.

Written from a liberal perspective, the book offers another side of the story told in such works as Allan Bloom's The Closing of the American Mind and Roger Kimball's Tenured Radicals.

"Every culture needs to appropriate the universal truth of human suffering," says Fernando Escalante, ". . . to give its own meaning to this suffering, so that human existence is bearable." Originally published in Spanish as La mirada de Dios: Estudios sobre la cultura del sufrimiento, this book is a remarkable study of the evolution of the culture of suffering and the different elements that constitute it, beginning with a reading of Rousseau and ending with the appearance of the Shoah in the Western consciousness—"The memory endures, and this constitutes a fundamental transition for the Western conscience: we have witnessed."

Drawing on writings from the Greeks to Cervantes, Voltaire to Nietzsche, and Freud to William James, Escalante combines his considerable knowledge of politics and political theory with a vast array of literary examples to arrive at an intellectual understanding of the history and meaning of suffering. His investigation encompasses the rise of popular politics, the role of messianism in modern nationalism, and the contemporary implications of the Shoah.

This book will appeal to a wide audience: students of political theory, humanism, and philosophy, as well as the general reader interested in a glimpse into the mind of a highly original Latin American thinker.

In this book Joan Wallach Scott discusses the role history has played as an arbiter of right and wrong and of those who claim to act in its name—"in the name of history." Scott investigates three different instances in which repudiation of the past was conceived as a way to a better future: the International Military Tribunal at Nuremberg in 1946, the South African Truth and Reconciliation Commission in 1996, and the ongoing movement for reparations for slavery in the United States.

Scott shows how in these cases history was not only used to explain the past but to produce a particular future. Yet both past and future were subject to the political realities of their time and defined in terms of moral absolutes, often leading to deep contradictions. These three instances demonstrate that history is not an impartial truth, rather its very meaning is constructed by those who act in its name.

In The Limits of Latin American Philosophy: Indigeneity and the Mestizo Question, Jorge Sanchez-Perez argues that the distinction between Latin American philosophy and Indigenous philosophy from Latin America has been neglected. While Latin American philosophers have succeeded in carving out a conceptual space in the landscape of Western philosophy, a space in which issues positions relevant to Latin American concerns are discussed and debated, this space has failed to sufficiently acknowledge the differences with Indigenous philosophy from Latin America. Although both fields can point to some, even if contested, geographical shared space, they emerge from different conceptual backgrounds. While Latin American philosophy emerges as a project in relation, even if as a rejection, to Europe, Indigenous philosophy from Latin America predates the existence of Europe by thousands of years. By defining the countours of Latin American philosophy, The Limits of Latin American Philosophy aims to make room for discussions of Indigenous philosophy from Latin America.

Reframing the study of Indigenous visual cultures, this volume explores how images and objects generate affect and relation in non-Western contexts, foregrounding alternative modes of material engagement and meaning-making.

While traditional approaches to Indigenous visual cultures have often centered on iconography and representation, this volume turns toward other ways that images and objects act in the world. Indigenous Visual Cultures in Latin America explores how material productions function not merely as signs that point elsewhere but as agents that help shape relationships, environments, and affective experience.

Spanning Mesoamerica, the Andes, and Amazonia from 1500 BCE to the present, the chapters examine how meaning may reside in materials themselves; how making is a form of exchange between maker and matter; and how visual forms participate in configuring relations among humans, ancestors, deities, and place. These works are not passive containers of meaning, but charged presences—generative forces within ongoing worlds. Attuned to Indigenous ways of knowing and being, the volume invites readers to think beyond the frame, beyond the image, and beyond representation itself.

The work of Ralph Waldo Emerson has long been synonymous with the American ideals of self-reliance and individualism. Like those ideals, it has come to mean different things, at different times, to different people. Emerson has been identified as the source of both the best and worst in the American intellectual tradition, his authority invoked by back-to-the-landers and industrial capitalists, the philosopher Nietzsche, as well as the promoters of Nike footwear.  

This book explores the intertwined history of Emerson and individualism. Charles E. Mitchell begins by examining those who regarded Emersonian individualism with ambivalence or hostility, focusing on the comments of such diverse figures as Henry James, Sr., Oliver Wendell Holmes, Van Wyck Brooks, and H.L. Mencken. He then offers an alternative view as reflected in the work of William James, John Dewey, W.E.B. Du Bois, and William Carlos Williams. Each of these figures embraced Emerson’s claim for the sanctity of the individual and wove it into a social vision that sought to reconcile the paradox at the heart of American life: a simultaneous devotion to the community and the individual, tradition and innovation, order and freedom. 

While indirectly answering Emerson’s more fervent critics, James, Dewey, Du Bois, and Williams also constructed a vibrant tradition of their own, one that offers guidance as Americans continue to struggle with these competing claims. 

Charts the historical development of induction and challenges contemporary understandings of the concept and its foundations.

The problem of induction continues to vex and beguile. How can we reliably draw universal conclusions from limited observations? In Induction, John P. McCaskey steps back and rethinks long-held assumptions, tracing the ideas of Socrates and Aristotle in ancient Greece to those of Karl Popper in the twentieth century.

This comprehensive account does not look at how people of the past answered the questions we ask today. Instead, it asks: How did they understand the very meaning of the words epagōgē in Greek, inductio in Latin, istiqrāʾ in Arabic, Induktion in German, and induction in English? McCaskey’s careful treatment of texts in their context dispels many long-standing myths, and importantly, he introduces us to a now-unfamiliar way to think about what induction is—a way in which there simply is no “problem of induction.” McCaskey reveals that the problem was one of our own making and that an accurate history may help us recover old ways—and thereby introduce new ways—to think about the whole idea. A must-read for philosophers, historians of ideas, and anyone interested in the scientific method.

Infinite Phenomenology builds on John Russon’s earlier book, Reading Hegel’s Phenomenology, to offer a second reading of Hegel’s Phenomenology of Spirit. Here again, Russon writes in a lucid, engaging style and, through careful attention to the text and a subtle attunement to the existential questions that haunt human life, he demonstrates how powerfully Hegel’s philosophy can speak to the basic questions of philosophy. In addition to original studies of all the major sections of the Phenomenology, Russon discusses complementary texts by Hegel, namely, the Philosophy of Spirit, the Philosophy of Right, and the Science of Logic. He concludes with an appendix that discusses the reception and appropriation of Hegel’s Phenomenology in twentieth-century French philosophy. As with Russon’s earlier work, Infinite Phenomenology will remain essential reading for those looking to engage Hegel’s essential, yet difficult, text.