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An eloquent microhistory that argues for the centrality of the doctrine of original sin to the Enlightenment.
 
What was the Enlightenment? This question has been endlessly debated. In The Enlightenment and Original Sin, historian Matthew Kadane advances the bold claim that the Enlightenment is best defined through what it set out to accomplish, which was nothing short of rethinking the meaning of human nature.
 
Kadane argues that this project centered around the doctrine of original sin and, ultimately, its rejection, signaling the radical notion that an inherently flawed nature can be overcome by human means. Kadane explores this and other wide-ranging themes through the story of a previously unknown figure, Pentecost Barker, an eighteenth-century purser and wine merchant. By examining Barker’s personal diary and extensive correspondence with a Unitarian minister, Kadane tracks the transformation of Barker’s consciousness from a Puritan to an Enlightenment outlook, revealing through one man’s journey the large-scale shifts in self-understanding whose philosophical reverberations have shaped debates on human nature for centuries.

In The Genealogical Imagination Michael Jackson juxtaposes ethnographic and imaginative writing to explore intergenerational trauma and temporality. Drawing on over fifty years of fieldwork, Jackson recounts the 150-year history of a Sierra Leone family through its periods of prosperity and powerlessness, war and peace, jihad and migration. Jackson also offers a fictionalized narrative loosely based on his family history and fieldwork in northeastern Australia that traces how the trauma of wartime in one generation can reverberate into the next. In both stories Jackson reflects on different modes of being-in-time, demonstrating how genealogical time flows in stops and starts—linear at times, discontinuous at others—as current generations reckon with their relationships to their ancestors. Genealogy, Jackson demonstrates, becomes a powerful model for understanding our experience of being-in-the-world, as nobody can escape kinship and the pull of the past. Unconventional and evocative, The Genealogical Imagination offers a nuanced account of how lives are lived, while it pushes the bounds of the forms that scholarship can take.

In a tour-de-force reinterpretation of the Christian tradition, Agamben shows that the Garden of Eden has always served as a symbol for humanity’s true nature.

What happened to paradise after Adam and Eve were expelled? The question may sound like a theological quibble, or even a joke, but in The Kingdom and the Garden, Giorgio Agamben uses it as a starting point for an investigation of human nature and the prospects for political transformation. In a tour-de-force reinterpretation of the Christian tradition, Agamben shows that the Garden of Eden has always served as a symbol of humanity’s true nature. Where earlier theologians viewed the expulsion as temporary, Augustine’s doctrine of original sin makes it permanent, reimagining humanity as the paradoxical creature that has been completely alienated from its own nature. From this perspective, there can be no return to paradise, only the hope for the messianic kingdom. Yet there have always been thinkers who rebelled against this idea, and Agamben highlights two major examples. The first is the early medieval philosopher John Scotus Eriugena, who argued for a radical unity of humanity with all living things. The second is Dante, whose vision of the earthly paradise points towards the possibility of genuine human happiness in this world. In place of the messianic kingdom, which has provided the model for modern revolutionary movements, Agamben contends that we should place our hopes for political change in a return to our origins, by reclaiming the earthly paradise.
 

The Philosophy of Parochialism is Radomir Konstantinović’s (1928–2011) most celebrated and reviled book. First published in Belgrade as Filosofija palanke in 1969, it attracted keen attention and controversy through its unsparing critique of Serbian and any other nationalism in Yugoslavia and beyond. The book was prophetic, seeming to anticipate not only the bloody disintegration of Yugoslavia in the 1990s, but also the totalitarian turn in politics across the globe in the first decades of the new century. With this translation, English-speaking audiences can at last discover one of the most original writers of eastern European late modernism, and gain an important and original perspective into contemporary politics and culture in the West and beyond. This is a book that seems to age in reverse, as its meanings become deeper and more universal with the passage of time.

Konstantinović’sbookresists easy classification, mixing classical, Montaigne-like essay, prose poetry, novel, and literary history. The word “philosophy” in the book’s title refers to the solitary activity of reflection and critical thinking, and is also paradoxical: according to the author, a defining characteristic of parochialism is precisely its intolerance toward this kind of self-reflexivity. In Konstantinović’s analysis, parochialism is not a simply a characteristic of a geographical region or a cultural, political, and historical formation—these are all just manifestations of the parochial spirit as the spirit of insularity. His book illuminates the current moment, in which insularity undergirds not only ethnic and national divisions, but also dictates the very structure of everyday life, and where individuals can easily find themselves locked in an echo chamber of social media. The Philosophy of Parochialism can help us understand better not only the dead ends of ethnic nationalism and other atavistic ideologies, but also of those cultural forces such as digital technologies that have been built on the promise of overcoming those ideologies.

With The Relevance of Philosophy to Life, eminent American philosopher John Lachs reminds us that philosophy is not merely a remote subject of academic research and discourse, but an ever-changing field which can help us navigate through some of the chaos of late twentieth-century living. It provides a clear-eyed look at important philosophical issues--the primacy of values, rationality and irrationality, society and its discontents, life and death, and the traits of human nature--as related to the human condition in the modern world.

"A significant contribution to the study of early humans, this book is a philosophical anthropology.... it makes genuinely novel, and highly persuasive, claims within the field itself." --David Depew In this ground-breaking interdisciplinary study about conceptual origins, Maxine Sheets-Johnstone shows that there is an indissoluble bond between hominid thinking and hominid evolution, a bond cemented by the living body. Her thesis is concretely illustrated in eight paleoanthropological case studies ranging from tool-using/tool-making to counting, sexuality, representation, language, death, and cave art. In each case, evidence is brought forward that shows how thinking is modeled on the body-specifically, how concepts are generated by animate form and the tactile-kinesthetic experience. Later chapters critically examine key theoretical and methodological issues posed by the thesis, Sheets-Johnstone demonstrates in detail how and why a corporeal turn in philosophy and the human sciences can yield insights no less extraordinary than those produced by the linguistic turn. In confronting the currently popular doctrine of cultural relativism and the classic Western metaphysical dualism of mind and body, she shows how pan-cultural invariants of human bodily life have been discounted and how the body itself has not been given its due. By a precise exposition of how a full-scale hermeneutics and a genetic phenomenology may be carried out with respect to conceptual origins, she shows how methodological issues are successfully resolved. "Ranging across the humanities and sciences, this thoroughly original book challenges both traditional metaphysics and contemporary cultural relativism. In their place, it persuasively develops a phenomenonological, tactile-kinesthetic account of the origins of thinking. This philosophical anthropology could not be more timely. It replaces the 'linguistic turn' with a promising new 'corporeal turn.'" --John J. Stuhr, University of Oregon "This work takes a much-needed stand in the inter-disciplinary field of philosophical anthropology. Sheets-Johnstone is well-read in the history of philosophy and in contemporary anthropology. The point of view she offers is inventive, insightful, well-established, and fruitful." --Thomas M. Alexander, Southern Illinois University at Carbondale

This volume offers a new annotated translation, also with a new introduction, of the Dialogue on the True Medicine, one of a series of dialogues published in 1587 as Nueva Filosofia de la Naturaleza del Hombre (New Philosophy of Human Nature), under the name of Oliva Sabuco de Nantes Barrera. Believed for centuries to be a woman’s work, the book was attributed to Oliva’s father, Miguel Sabuco, in the early twentieth century, and its authorship remains a matter of controversy today. Sabuco’s work is one of the most intriguing texts of sixteenth-century medicine. Defined by its author as “a book that was missing in the world,” the work proposes a new ambitious medical theory challenging the humoral view of disease and the main tenets of Galenic physiology.

This annotated translation allows the reader to locate the Dialogue on the True Medicine in the context of early modern medical and philosophical culture, identifying Sabuco’s ancient and modern sources. The editor’s introduction reviews the contested issue of authorship, offers new documentation for the history of the reception of Sabuco’s ideas in the seventeenth century, and relates Sabuco’s work to the Querelle des femmes, the protofeminist debate which had remarkable echoes in early modern medicine.

Pieper collects his contributions to radio programs and to a number of journals and periodicals. The book also includes a selection of notes and comments. The contributions fall into two main groups: the period which encompasses the immediate pre-war period as well as the war period itself, and the post-war period up to 1953.The reader becomes witness, first, to Pieper’s problems with the National Socialist regime and, second, to his problems with the ensuing challenges to religious life as it is exposed to increasing secularization.

As with his later works, Pieper draws on traditional wisdom which, for him, dates back to Plato and Aristotle, and in these contributions we also see his early preoccupation with the wisdom of St. Thomas Aquinas. The normal boundaries between philosophy and theology are here not clearly drawn. Pieper is preoccupied with the mystery of our world and its importance as a source of symbols signifying deeper levels of reality. He sees the sacraments as achieving their fundamental effect from divine intervention, but he also highlights the need for careful observance of the rituals, so that their meaning is not obscured. Proper execution of the sacrament should enable the faithful to enjoy the existential fruits of their participation in the ritual.  

This work manifests the organic cohesion of Pieper’s thinking, and it reflects his profound awareness of the role to be played not so much by the professional (academic) philosopher as by the existential Philosophizer.