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This volume provides an authoritative edition of Dewey’s The Quest for Cer­tainty: A Study of the Relation Between Knowledge and Action. The book is made up of the Gifford Lectures deliv­ered April–May 1929 at the University of Edinburgh. Writing to Sidney Hook, Dewey described this work as “a criti­cism of philosophy as attempting to at­tain theoretical certainty.” In the Philo­sophical Review Max C. Otto later elaborated: “Mr. Dewey wanted, so far as lay in his power, to crumble into dust, once and for all, ‘the chief fortress of the classic philosophical tradition.”

With the exception of The Quest for Cer­tainty (Volume 4) this fifth volume brings together Dewey’s writings for the 1929–1930 period.

During this time Dewey published 4 books and 50 articles on philosophical, educational, political, and social issues. His philosophical essays include “What Humanism Means to Me” and “What I Believe,” both of which express Dewey’s faith in man’s potentialities and intel­ligence, and a lively Journal of Philoso­phy exchange with Ernest Nagel, Wil­liam Ernest Hocking, C. I. Lewis, and F. J. E. Woodbridge. Educational writings include The Sources of a Science of Education. The contents of this volume re­flect Dewey’s increasing involvement in social and political problems.

Introduction by Abraham Edel and Elizabeth Flower

This seventh volume provides an au­thoritative edition of Dewey and James H. Tufts’ 1932 Ethics.

Dewey and Tufts state that the book’s aim is: “To induce a habit of thoughtful consideration, of envisaging the full meaning and consequences of individual conduct and social policies,” insisting throughout that ethics must be con­stantly concerned with the changing problems of daily life.

This volume also includes a collection of essays entitled The Educational Fron­tier, Dewey’s articles on logic, the out­lawry of war, and philosophy for the En­cyclopedia of the Social Sciences, and his reviews of Alfred North Whitehead’s Adventures of Ideas, Martin Schutze’s Academic Illusions in the Field of Let­ters and the Arts, and Rexford G. Tugwell’s Industrial Discipline and the Governmental Arts.

This ninth volume in The Later Works of John Dewey, 1925—1953, brings together sixty items from 1933 and 1934, including Dewey’s Terry Lec­tures at Yale University, published as A Common Faith.

In his introduction, Milton R. Konvitz concludes that A Common Faith remains a provocative book, an intellectual ‘teaser,’ an essay at religious philoso­phy which no philosopher can wholly bypass.”

Dewey concentrated much of his writing in 1933 and 1934 on issues arising from the economic crises of the Great Depression. In the early 1930s Com­munist activity in the New York Teachers Union in­creased. The Report of the Special Grievance Committee of the Teachers Union is published in this volume, as is Dewey’s impromptu address, “On the Grievance Committee’s Report,” made when he presented that report. Rounding out the volume are eighteen arti­cles from the People’s Lobby Bulletin.

The writing of recent history tends to be deeply marked by conflict, by personal and collective struggles rooted in horrific traumas and bitter controversies. Frequently, today’s historians can find themselves researching the same events that they themselves lived through. This book reflects on the concept and practices of what is called “contemporary history,” a history of the present time, and identifies special tensions in the field between knowledge and experience, distance and proximity, and objectivity and subjectivity.

Henry Rousso addresses the rise of contemporary history and the relations of present-day societies to their past, especially their legacies of political violence. Focusing on France, Germany, the United Kingdom, and the United States, he shows that for contemporary historians, the recent past has become a problem to be solved. No longer unfolding as a series of traditions to be respected or a set of knowledge to be transmitted and built upon, history today is treated as a constant act of mourning or memory, an attempt to atone. Historians must also negotiate with strife within this field, as older scholars who may have lived through events clash with younger historians who also claim to understand the experiences. Ultimately, The Latest Catastrophe shows how historians, at times against their will, have themselves become actors in a history still being made.

The Laws, Plato's longest dialogue, has for centuries been recognized as the most comprehensive exposition of the practical consequences of his philosophy, a necessary corrective to the more visionary and utopian Republic. In this animated encounter between a foreign philosopher and a powerful statesman, not only do we see reflected, in Plato's own thought, eternal questions of the relation between political theory and practice, but we also witness the working out of a detailed plan for a new political order that embodies the results of Plato's mature reflection on the family, the status of women, property rights, criminal law, and the role of religion and the fine arts in a healthy republic.

"Because it succeeds in being both literal and comprehensive, it is by far superior to any translation available. By reproducing dramatic detail often omitted, such as oaths, hesitations, repetitions, and forms of address, Pangle allows the reader to follow the dialogue's interplay between argument and dramatic context. . . . Pangle's translation captures the excitement and the drama of Plato's text."—Mary P. Nichols, Ancient Philosophy

"Pangle's achievement is remarkable. . . . The accompanying interpretive essay is an excellent distillation of a dialogue three times its size. The commentary is thoughtful, even profound; and it amply demonstrates the importance of reading Plato carefully and from a translation that is true to his language."—Patrick Coby, American Political Science Review

With the untimely death of Edward W. Said in 2003, various academic and public intellectuals worldwide have begun to reassess the writings of this powerful oppositional intellectual. Figures on the neoconservative right have already begun to discredit Said’s work as that of a subversive intent on slandering America’s benign global image and undermining its global authority. On the left, a significant number of oppositional intellectuals are eager to counter this neoconservative vilification, proffering a Said who, in marked opposition to the “anti-humanism” of the great poststructuralist thinkers who were his contemporaries--Jacques Derrida, Jean-Francois Lyotard, Jacques Lacan, Louis Althusser, and Michel Foucault--reaffirms humanism and thus rejects poststructuralist theory.

In this provocative assessment of Edward Said’s lifework, William V. Spanos argues that Said’s lifelong anti-imperialist project is actually a fulfillment of the revolutionary possibilities of poststructuralist theory. Spanos examines Said, his legacy, and the various texts he wrote--including Orientalism,Culture and Imperialism, and Humanism and Democratic Criticism--that are now being considered for their lasting political impact.

Capturing the lively modernist milieu of Kenneth Burke’s early career in Greenwich Village, where Burke arrived in 1915 fresh from high school in Pittsburgh, this book discovers him as an intellectual apprentice conversing with “the moderns.” Burke found himself in the midst of an avant-garde peopled by Malcolm Cowley, Marianne Moore, Jean Toomer, Katherine Anne Porter, William Carlos Williams, Allen Tate, Hart Crane, Alfred Stieglitz, and a host of other fascinating figures.
    Burke himself, who died in 1993 at the age of 96, has been hailed as America’s most brilliant and suggestive critic and the most significant theorist of rhetoric since Cicero. Many schools of thought have claimed him as their own, but Burke has defied classification and indeed has often been considered a solitary, eccentric genius immune to intellectual fashions. But Burke’s formative work of the 1920s, when he first defined himself and his work in the context of the modernist conversation, has gone relatively unexamined.
    Here we see Burke living and working with the crowd of poets, painters, and dramatists affiliated with Others magazine, Stieglitz’s “291” gallery, and Eugene O’Neill’s Provincetown Players; the leftists associated with the magazines The Masses and Seven Arts; the Dadaists; and the modernist writers working on literary journals like The Dial, where Burke in his capacity as an associate editor saw T. S. Eliot’s “The Wasteland” into print for the first time and provided other editorial services for Thomas Mann, e.e. cummings, Ezra Pound, and many other writers of note. Burke also met the iconoclasts of the older generation represented by Theodore Dreiser and H. L. Mencken, the New Humanists, and the literary nationalists who founded Contact and The New Republic. Jack Selzer shows how Burke’s own early poems, fiction, and essays emerged from and contributed to the modernist conversation in Greenwich Village. He draws on a wonderfully rich array of letters between Burke and his modernist friends and on the memoirs of his associates to create a vibrant portrait of the young Burke’s transformation from aesthete to social critic.

Few thinkers have enjoyed so pervasive an influence as Rousseau, who originated dissatisfaction with modernity. By exploring polarities articulated by Rousseau—nature versus society, self versus other, community versus individual, and compassion versus competitiveness—these fourteen original essays show how his thought continues to shape our ways of talking, feeling, thinking, and complaining.

The volume begins by taking up a central theme noted by the late Allan Bloom—Rousseau's critique of the bourgeois as the dominant modern human type and as a being fundamentally in contradiction, caught between the sentiments of nature and the demands of society. It then turns to Rousseau's crucial polarity of nature and society and to the later conceptions of history and culture it gave rise to. The third part surveys Rousseau's legacy in both domestic and international politics. Finally, the book examines Rousseau's contributions to the virtues that have become central to the current sensibility: community, sincerity, and compassion.

Contributors include Allan Bloom, François Furet, Pierre Hassner, Christopher Kelly, Roger Masters, and Arthur Melzer.

This collection of essays argues that any valid theory of the modern should—indeed must—reckon with the medieval. Offering a much-needed correction to theorists such as Hans Blumenberg, who in his Legitimacy of the Modern Age describes the "modern age" as a complete departure from the Middle Ages, these essays forcefully show that thinkers from Adorno to Žižek have repeatedly drawn from medieval sources to theorize modernity. To forget the medieval, or to discount its continued effect on contemporary thought, is to neglect the responsibilities of periodization.

In The Legitimacy of the Middle Ages, modernists and medievalists, as well as scholars specializing in eighteenth-, nineteenth-, and twentieth-century comparative literature, offer a new history of theory and philosophy through essays on secularization and periodization, Marx’s (medieval) theory of commodity fetishism, Heidegger’s scholasticism, and Adorno’s nominalist aesthetics. One essay illustrates the workings of medieval mysticism in the writing of Freud’s most famous patient, Daniel Paul Schreber, author of Memoirs of My Nervous Illness (1903). Another looks at Michael Hardt and Antonio Negri’s Empire, a theoretical synthesis whose conscientious medievalism was the subject of much polemic in the post-9/11 era, a time in which premodernity itself was perceived as a threat to western values. The collection concludes with an afterword by Fredric Jameson, a theorist of postmodernism who has engaged with the medieval throughout his career.

Contributors: Charles D. Blanton, Andrew Cole, Kathleen Davis, Michael Hardt, Bruce Holsinger, Fredric Jameson, Ethan Knapp, Erin Labbie, Jed Rasula, D. Vance Smith, Michael Uebel

This book is the culmination of Heinrich Meier's acclaimed analyses of the controversial thought of Carl Schmitt. Meier identifies the core of Schmitt's thought as political theology—that is, political theorizing that claims to have its ultimate ground in the revelation of a mysterious or supra-rational God. This radical, but half-hidden, theological foundation unifies the whole of Schmitt's often difficult and complex oeuvre, cutting through the intentional deceptions and unintentional obfuscations that have eluded previous commentators.

Relating this religious dimension to Schmitt's support for National Socialism and his continuing anti-Semitism, Meier compels the reader to come to terms with the irreconcilable differences between political theology and political philosophy. His book will give pause to those who have tended to gloss over the troubling aspects of some of Schmitt's ideas.

With editions in German, French, Italian, and now English, Meier's two books on Schmitt have dramatically reoriented the international debate about Carl Schmitt and his significance for twentieth-century political thought.

"Standing far above the rest . . . is Heinrich Meier's new study, Die Lehre Carl Schmitts, which covers all of Schmitt's writings. . . . Meier's work has forced everyone to take a second look at the assumptions underlying Schmitt's better-known writings and reconsider some that have been ignored."—Mark Lilla, reviewing the German edition in The New York Review of Books

Heinrich Meier’s work on Carl Schmitt has dramatically reoriented the international debate about Schmitt and his significance for twentieth-century political thought. In The Lesson of Carl Schmitt, Meier identifies the core of Schmitt’s thought as political theology—that is, political theorizing that claims to have its ultimate ground in the revelation of a mysterious or suprarational God. This radical, but half-hidden, theological foundation underlies the whole of Schmitt’s often difficult and complex oeuvre, rich in historical turns and political convolutions, intentional deceptions and unintentional obfuscations.

 

In four chapters on morality, politics, revelation, and history, Meier clarifies the difference between political philosophy and Schmitt’s political theology and relates the religious dimension of his thought to his support for National Socialism and his continuing anti-Semitism. New to this edition are two essays that address the recently published correspondences of Schmitt—particularly with Hans Blumberg—and the light it sheds on his conception of political theology.

Hans Jonas (1903–1993) is one of the most important philosophers of the 20th century. Born in a German Jewish community in the Rhineland, Jonas’s mentors included Edmund Husserl, Martin Heidegger, and Rudolf Bultmann. The committed Zionist fled Germany in 1933 for Jerusalem, fought in the British Army against Hitler, and then left Israel for North America in 1949. Much of Jonas’s philosophy responds to contemporary historical and political challenges: mass society, totalitarianism, the Holocaust, “nuclearism,” environmental devastation (Chernobyl), and, later, the risks of genetic engineering. Wiese’s study examines how Jonas’s Jewish background influenced his intellectual development. Wiese shows how philosophical ethics and Jewish identity were two inseparable aspects of his thinking, with the fight against Nihilism as the most important link. Drawing on a wealth of unpublished material and exploring momentous encounters with major figures of 20th century life and letters like Gershom Scholem and Hannah Arendt, Wiese demonstrates how Jonas combined religious and philosophical elements in his thought, and offers new insights into the work of this eminent thinker.

History casts a spell on our minds more powerful than science or religion. It does not root us in the past at all. It rather flatters us with the belief in our ability to recreate the world in our image. It is a form of self-assertion that brooks no opposition or dissent and shelters us from the experience of time.

So argues Constantin Fasolt in The Limits of History, an ambitious and pathbreaking study that conquers history's power by carrying the fight into the center of its domain. Fasolt considers the work of Hermann Conring (1606-81) and Bartolus of Sassoferrato (1313/14-57), two antipodes in early modern battles over the principles of European thought and action that ended with the triumph of historical consciousness. Proceeding according to the rules of normal historical analysis—gathering evidence, putting it in context, and analyzing its meaning—Fasolt uncovers limits that no kind of history can cross. He concludes that history is a ritual designed to maintain the modern faith in the autonomy of states and individuals. God wants it, the old crusaders would have said. The truth, Fasolt insists, only begins where that illusion ends.

With its probing look at the ideological underpinnings of historical practice, The Limits of History demonstrates that history presupposes highly political assumptions about free will, responsibility, and the relationship between the past and the present. A work of both intellectual history and historiography, it will prove invaluable to students of historical method, philosophy, political theory, and early modern European culture.

During the seventeenth and eighteenth centuries, Europeans raised a number of questions about the nature of reality and found their answers to be different from those that had satisfied their forebears. They discounted tales of witches, trolls, magic, and miraculous transformations and instead began looking elsewhere to explain the world around them. In The Limits of Matter, Hjalmar Fors investigates how conceptions of matter changed during the Enlightenment and pins this important change in European culture to the formation of the modern discipline of chemistry.
           
Fors reveals how, early in the eighteenth century, chemists began to view metals no longer as the ingredients for “chrysopoeia”—or gold making—but as elemental substances, or the basic building blocks of matter. At the center of this emerging idea, argues Fors, was the Bureau of Mines of the Swedish State, which saw the practical and profitable potential of these materials in the economies of mining and smelting.

By studying the chemists at the Swedish Bureau of Mines and their networks, and integrating their practices into the wider European context, Fors illustrates how they and their successors played a significant role in the development of our modern notion of matter and made a significant contribution to the modern European view of reality.

Edward Golub, distinguished researcher and former professor of immunology, shows that
major advances in medicine are caused by changes in the way scientists describe disease.
Bleeding, sweating, and other treatments we consider barbaric were standard treatments for
centuries because they conformed to a conception of disease shared by patients and doctors.
Scientific breakthroughs in the understanding of disease in the nineteenth century transformed
treatment and the goals of medicine. Golub argues that the ongoing revolution in molecular
genetics has opened the door to the "biology of complexity," again transforming our view of
disease. This thought-provoking, timely book reveals a crucial but overlooked role of science
in medicine, and offers a new vision for the goals of both science and medicine as we enter the
twenty-first century.

The Limits of Money examines money as a historical phenomenon and speculates on its future possibilities and limitations. The volume opens with a concise history of monetary systems and then examines how the advent of numbers transformed money into the main determinant of fiscal value. Simon Goudsmit concludes by looking at the tension between the power of financial incentives and the civic structures and behaviors needed to maintain Western democracy.

The Limits of Money is an intriguing and much-needed study of the role of money in daily life and human societies.

The Limits of Scientific Reasoning was first published in 1984. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions.

The study of human judgment and its limitations is essential to an understanding of the processes involved in the acquisition of scientific knowledge. With that end in mind, David Faust has made the first comprehensive attempt to apply recent research on human judgment to the practice of science. Drawing upon the findings of cognitive psychology, Faust maintains that human judgment is far more limited than we have tended to believe and that all individuals - scientists included—have a surprisingly restricted capacity to interpret complex information. Faust's thesis implies that scientists do not perform reasoning tasks, such as theory evaluation, as well as we assume they do, and that there are many judgments the scientist is expected to perform but cannot because of restrictions in cognitive capacity.

"This is a very well-written, timely, and important book. It documents and clarifies, in a very scholarly fashion, what sociologists and psychologists of science have been flirting with for several decades—namely, inherent limitations of scientific judgment," –Michael Mahoney, Pennsylvania State University

David Faust is director of psychology at Rhode Island Hospital and a faculty member of the Brown University Medical School. He is co-author of Teaching Moral Reasoning: Theory and Practice.

The Limits of Utilitarianism was first published in 1982. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions.

Many philosophers have argued that utilitarianism is an unacceptable moral theory and that promoting the general welfare is at best only one of the legitimate goals of public policy. Utilitarian principles seem to place no limits on the extent to which society may legitimately interfere with a person's liberties - provided that such actions can be shown to promote the long-term welfare of its members. These issues have played a central role in discussions of utilitarianism since the time of Bentham and Mill. Despite criticisms, utilitarianism remains the most influential and widely accepted moral theory of recent times.

In this volume contemporary philosophers address four aspects of utilitarianism: the principle of utility; utilitarianism vis-à-vis contractarianism; welfare; and voluntary cooperation and helping others. The editors provide an introduction and a comprehensive bibliography that covers all books and articles published in utilitarianism since 1930.

Among modern philosophers, Immanuel Kant (1724–1804) has few rivals for his influence over the development of contemporary philosophy as a whole. While the issue of language has become a key fulcrum of continental philosophy since the twentieth century, Kant has been overlooked as a thinker whose breadth of insight has helped to spearhead this advance.

The Linguistic Dimension of Kant’s Thought remedies this historical gap by gathering new essays by distinguished Kant scholars. The chapters examine the many ways that Kant’s philosophy addresses the nature of language. Although language as a formal structure of thought and expression has always been part of the philosophical tradition, the “linguistic dimension” of these essays speaks to language more broadly as a practice including communication, exchange, and dialogue.

The Linguistic Turn provides a rich and representative introduction to the entire historical and doctrinal range of the linguistic philosophy movement. In two retrospective essays titled "Ten Years After" and "Twenty-Five Years After," Rorty shows how his book was shaped by the time in which it was written and traces the directions philosophical study has taken since.

"All too rarely an anthology is put together that reflects imagination, command, and comprehensiveness. Rorty's collection is just such a book."—Review of Metaphysics

Eric Ziolkowski’s monumental study examines Kierkegaard’s “whole ‘prolix literature,’” including both the pseudonymous and the signed published writings as well as the private journals, papers, and letters, in relation to works by five literary giants from different times and places: Clouds by Aristophanes; Parzival by the medieval German poet Wolfram von Eschenbach; Don Quixote by Cervantes; certain plays, particularly Hamlet, by Shakespeare; and the fictional, poeticphilosophical work Sartor Resartus, together with some of the essays by Kierkegaard’s Scottish contemporary Thomas Carlyle. No full or complete understanding of the writings of an author as prolific and complex as Kierkegaard is possible.

Yet Kierkegaard signals the essentially literary as opposed to strictly theological or philosophical nature of his writings. Ziolkowski first considers the notions of aesthetics and the aesthetic as Kierkegaard adapted them, and then his posture as a poet, as interrelated contexts of his selfconception as “a weed in literature.” After next taking account of the history of the critical recognition of Kierkegaard as a literary artist, he looks at an important characteristic of his literary craft that has received relatively little attention: the manner by which he and his pseudonyms read and quote other authors. Ziolkowski then explores the connections between the philosopher’s writings and those of other literary masters by whom he was directly influenced, such as Aristophanes, Cervantes, and Shakespeare; or of those who, while they did not directly influence him, gave paradigmatic expression to some of the same aspects of aesthetic, ethical, and religious existence that Kierkegaard and his pseudonyms portray. Ziolkowski’s seminal study will be of interest to Kierkegaard scholars, philosophers, and comparative literature scholars alike.

This long-awaited translation of Das literarische Kunstwerk makes available for the first time in English Roman Ingarden's influential study. Though it is inter-disciplinary in scope, situated as it is on the borderlines of ontology and logic, philosophy of literature and theory of language, Ingarden's work has a deliberately narrow focus: the literary work, its structure and mode of existence.

The Literary Word of Art establishes the groundwork for a philosophy of literature, i.e., an ontology in terms of which the basic general structure of all lliterary works can be determined. This "essential anatomy" makes basic tools and concepts available for rigorous and subtle aesthetic analysis.

In The Logic of Being, Paul Livingston examines the relationship of truth and time from a perspective that draws on Martin Heidegger’s thought and twentieth-century analytic philosophy. In his influential earlier work The Politics of Logic, Livingston elaborated an innovative “formal” or “metaformal" realism. Here he extends this concept into a “temporal realism” that accounts for the reality of temporal change and becoming while also preserving realism about logic and truth.

Livingston's formal and phenomenological analysis articulates and defends a realist position about being, time, and their relationship that understands that all of these are structured and constituted in a way that does not depend on the human mind, consciousness, or subjectivity. This approach provides a basis for new logically and phenomenologically based accounts of the structure of linguistic truth in relation to the appearance of objects and of the formal structure of time as given. 

Livingston draws on philosophers from Plato and Aristotle to Davidson and Heidegger in this exploration. In it, readers and scholars will discover innovative connections between continental and analytic philosophy.

"[This book] proposes new foundations for the Bayesian principle of rational action, and goes on to develop a new logic of desirability and probabtility."—Frederic Schick, Journal of Philosophy

The attraction of a wink, a nod, a discarded snapshot—such feelings permeate our lives, yet we usually dismiss them as insubstantial or meaningless. With The Logic of the Lure, John Paul Ricco argues that it is precisely such fleeting, erotic, and even perverse experiences that will help us create a truly queer notion of ethics and aesthetics, one that recasts sociality and sexuality, place and finitude in ways suggested by the anonymity and itinerant lures of cruising. Shifting our attention from artworks to the work that art does, from subjectivity to becoming, and from static space to taking place, Ricco considers a variety of issues, including the work of Doug Ischar, Tom Burr, and Derek Jarman and the minor architecture of sex clubs, public restrooms, and alleyways.

Since the dawn of Romanticism, artists and intellectuals in Germany have maintained an abiding interest in the gods and myths of antiquity while calling for a new mythology suitable to the modern age. In this study, George S. Williamson examines the factors that gave rise to this distinct and profound longing for myth. In doing so, he demonstrates the entanglement of aesthetic and philosophical ambitions in Germany with some of the major religious conflicts of the nineteenth century.

Through readings of key intellectuals ranging from Herder and Schelling to Wagner and Nietzsche, Williamson highlights three crucial factors in the emergence of the German engagement with myth: the tradition of Philhellenist neohumanism, a critique of contemporary aesthetic and public life as dominated by private interests, and a rejection of the Bible by many Protestant scholars as the product of a foreign, "Oriental" culture. According to Williamson, the discourse on myth in Germany remained bound up with problems of Protestant theology and confessional conflict through the nineteenth century and beyond.

A compelling adventure in intellectual history, this study uncovers the foundations of Germany's fascination with myth and its enduring cultural legacy.

During the years leading up to World War I, America experienced a crisis of civic identity. How could a country founded on liberal principles and composed of increasingly diverse cultures unite to safeguard individuals and promote social justice? In this book, Jonathan Hansen tells the story of a group of American intellectuals who believed the solution to this crisis lay in rethinking the meaning of liberalism.

Intellectuals such as William James, John Dewey, Jane Addams, Eugene V. Debs, and W. E. B. Du Bois repudiated liberalism's association with acquisitive individualism and laissez-faire economics, advocating a model of liberal citizenship whose virtues and commitments amount to what Hansen calls cosmopolitan patriotism. Rooted not in war but in dedication to social equity, cosmopolitan patriotism favored the fight against sexism, racism, and political corruption in the United States over battles against foreign foes. Its adherents held the domestic and foreign policy of the United States to its own democratic ideals and maintained that promoting democracy universally constituted the ultimate form of self-defense. Perhaps most important, the cosmopolitan patriots regarded critical engagement with one's country as the essence of patriotism, thereby justifying scrutiny of American militarism in wartime.

Of all the writings on theory and aesthetics—ancient, medieval, or modern—the most important is indisputably Aristotle’s Poetics, the first philosophical treatise to propound a theory of literature. In the Poetics, Aristotle writes that he will speak of comedy—but there is no further mention of comedy. Aristotle writes also that he will address catharsis and an analysis of what is funny. But he does not actually address any of those ideas. The surviving Poetics is incomplete.

Until today. Here, Walter Watson offers a new interpretation of the lost second book of Aristotle's Poetics. Based on Richard Janko’s philological reconstruction of the epitome, a summary first recovered in 1839 and hotly contested thereafter, Watson mounts a compelling philosophical argument that places the statements of this summary of the Aristotelian text in their true context. Watson renders lucid and complete explanations of Aristotle’s ideas about catharsis, comedy, and a summary account of the different types of poetry, ideas that influenced not only Cicero’s theory of the ridiculous, but also Freud’s theory of jokes, humor, and the comic.

Finally, more than two millennia after it was first written, and after five hundred years of scrutiny, Aristotle’s Poetics is more complete than ever before. Here, at last, Aristotle’s lost second book is found again.

In this classic work by one of America's most distinguished historians, Daniel Boorstin enters into Thomas Jefferson's world of ideas. By analysing writings of 'the Jeffersonian Circle,' Boorstin explores concepts of God, nature, equality, toleration, education and government in order to illuminate their underlying world view. The Lost World of Thomas Jefferson demonstrates why on the 250th anniversary of his birth, this American leader's message has remained relevant to our national crises and grand concerns.

"The volume is too subtle, too rich in ideas for anyone to do justice to it in brief summary, too heavily documented and too carefully wrought for anyone to dismiss its thesis. . . . It is a major contribution not only to Jefferson studies but to American intellectual history. . . . All who work in the history of ideas will find themselves in Mr. Boorstin's debt."—Richard Hofstadter, South Atlantic Monthly

Christine Buci-Glucksmann’s The Madness of Vision is one of the most influential studies in phenomenological aesthetics of the baroque. Integrating the work of Merleau-Ponty with Lacanian psychoanalysis, Renaissance studies in optics, and twentieth-century mathematics, the author asserts the materiality of the body and world in her aesthetic theory. All vision is embodied vision, with the body and the emotions continually at play on the visual field. Thus vision, once considered a clear, uniform, and totalizing way of understanding the material world, actually dazzles and distorts the perception of reality.

In each of the nine essays that form The Madness of Vision Buci-Glucksmann develops her theoretical argument via a study of a major painting, sculpture, or influential visual image—Arabic script, Bettini’s “The Eye of Cardinal Colonna,” Bernini’s Saint Teresa and his 1661 fireworks display to celebrate the birth of the French dauphin, Caravaggio’s Judith Beheading Holofernes, the Paris arcades, and Arnulf Rainer’s self-portrait, among others—and deftly crosses historical, national, and artistic boundaries to address Gracián’s El Criticón; Monteverdi’s opera Orfeo; the poetry of Hafiz, John Donne, and Baudelaire; as well as baroque architecture and Anselm Kiefer’s Holocaust paintings. In doing so, Buci-Glucksmann makes the case for the pervasive influence of the baroque throughout history and the continuing importance of the baroque in contemporary arts.

"Although they are among the most studied people on earth, the Navajo possess a complex philosophy. . . . A valuable source for those deeply interested in the structure of the Navajo universe, its mythology, and its central concept of long life and happiness." —Masterkey

"This is a stimulating book. Essentially, it criticizes previous discussions of Navajo religion and philosophy for greatly underestimating their complexity and sophistication. . . . What the author discovers in Navajo thought is that the key concepts are interrelated in a grand, moral, ethical, philosophic, and cosmic unity." —American Anthropologist

"Discredits dualists, both non-Indian and Indian, who see simplistic oppositions of Good and Evil in Navajo culture and philosophy. The concept of walking in beauty, as related to the proper growth of the corn plant, unifies the book, and Farella does some impressive cross-cultural linguistic analysis to derive practical and ceremonial applications of these central Navajo metaphors. . . . This is one of the better books on Indian religion." —Choice