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    The text of The Brothers Karamazov is removed from English-speaking readers today not only by time but also by linguistic and cultural boundaries. Victor Terras’s companion work provides readers with a richer understanding of the Dostoevsky novel as the expression of a philosophy and a work of art.
     In his introduction, Terras outlines the genesis, main ideas, and structural peculiarities of the novel as well as Dostoevsky’s political, philosophical, and aesthetic stance. The detailed commentary takes the reader through the novel, clarifying aspects of Russian life, the novel’s sociopolitical background, and a number of polemic issues. Terras identifies and explains hundreds of literary and biblical quotations and allusions. He discusses symbols, recurrent images, and structural stylistic patterns, including those lost in English translation.

In this fascinating piece of scholarly detective work, biblical scholar Savina J. Teubal peels away millenia of patriarchal distortion to reveal the lost tradition of biblical matriarchs. In Ancient Sisterhood: The Lost Traditions of Hagar and Sarah (originally published as Hagar the Egyptian), she shows that Hagar, the mother of Ishmael, was actually lady-in-waiting to the priestess Sarah and participated in an ancient Near Eastern custom of surrogate motherhood.

Ancient Sisterhood cites evidence that Hebrew women actually enjoyed the privileges and sanctity of their own religious practices. These practices, however, were gradually eroded and usurped by the establishment of patriarchal monarchies that were based on militaristic conquest and power. Teubal examines the figures of Hagar and Sarah from a feminist perspective that combines thorough scholarship with an informed and detailed understanding of the cultural and religious influences from which the mysterious biblical figure of Hagar emerged. She looks at Hagar's important role in the genesis of Hebrew culture, her role as mother of the Islamic nations, and her power as a matriarch as opposed to her apparent status as a concubine.

Teubal posits two distinct sources for the Hagar episodes: Hagar as companion to Sarah and an unknown woman whom she refers to as the desert matriarch. She explores whether Hagar was a slave to Abraham or Sarah, the differences between Hagar and the desert matriarch, and the obscurantism of these important elements in biblical texts. Teubal sheds considerable light on two central figures of these world religions and “the disassociation of woman from her own female religious experience.”

Chicano Studies is a comparatively new academic discipline. Unlike well-established fields of study that long ago codified their canons and curricula, the departments of Chicano Studies that exist today on U.S. college and university campuses are less than four decades old. In this edifying and frequently eye-opening book, a career member of the discipline examines its foundations and early years. Based on an extraordinary range of sources and cognizant of infighting and the importance of personalities, Chicano Studies is the first history of the discipline.

What are the assumptions, models, theories, and practices of the academic discipline now known as Chicano Studies? Like most scholars working in the field, Michael Soldatenko didn't know the answers to these questions even though he had been teaching for many years. Intensely curious, he set out to find the answers, and this book is the result of his labors. Here readers will discover how the discipline came into existence in the late 1960s and how it matured during the next fifteen years-from an often confrontational protest of dissatisfied Chicana/o college students into a univocal scholarly voice (or so it appears to outsiders).

Part intellectual history, part social criticism, and part personal meditation, Chicano Studies attempts to make sense of the collision (and occasional wreckage) of politics, culture, scholarship, ideology, and philosophy that created a new academic discipline. Along the way, it identifies a remarkable cast of scholars and administrators who added considerable zest to the drama.

This English translation of Michel Serres' 1982 book Genèse captures in lucid prose the startling breadth and depth of his thinking, as he probes the relations between order, disorder, knowledge, anxiety, and violence. Written in a unique blend of scientific discourse and lyrical outburst, classical philosophical idiom and conversational intimacy, by turns angry, playful, refined or discordant, Genesis is an attempt to think outside of metaphysical categories of unity or rational order and to make us hear--through both its content and form--the "noise," the "sound and the fury," that are the background of life and thought.
Serres draws on a vast knowledge of such diverse disciplines as anthropology, classical history, music, theology, art history, information theory, physics, biology, dance and athletics, and Western metaphysics, and a range of cultural material that includes the writings of Plato, Kant, August Comte, Balzac, and Shakespeare, to name a few. He argues that although philosophy has been instrumental in the past in establishing laws of logic and rationality that have been crucial to our understanding of ourselves and our universe, one of the most pressing tasks of thought today is to recognize that such pockets of unity are islands of order in a sea of multiplicity--a sea which cannot really be conceived, but which perhaps can still be sensed, felt, and heard raging in chaos beneath the momentary crests of order imposed by human civilization.
Philosophy of science or prose poetry, a classical meditation on metaphysics or a stream-of-consciousness polemic and veiled invective, Serres mounts a quirky, at times rhapsodical, but above all a "noisy" critique of traditional and current models in social theory, historiography, and aesthetics. The result is a work that is at once provocative, poetic, deeply personal, and ultimately religious--an apocalyptic call for the rebirth of philosophy as the art of thinking the unthinkable.
About the Book:
"An intensely beautiful and rigourous meditation on the birth of forms amid chaos and multiplicity from a major philosopher who is also an exquisite craftsman of the written word." --William Paulson, University of Michigan
"Serres exhibits a rare, raw tendentiousness refreshing in its vitriol . . . it's the sort of light-hearted, perverse, and basically liberal tirade one hears too infrequently of late." --Word

Originally published in German in 1935, this monograph anticipated solutions to problems of scientific progress, the truth of scientific fact and the role of error in science now associated with the work of Thomas Kuhn and others. Arguing that every scientific concept and theory—including his own—is culturally conditioned, Fleck was appreciably ahead of his time. And as Kuhn observes in his foreword, "Though much has occurred since its publication, it remains a brilliant and largely unexploited resource."

"To many scientists just as to many historians and philosophers of science facts are things that simply are the case: they are discovered through properly passive observation of natural reality. To such views Fleck replies that facts are invented, not discovered. Moreover, the appearance of scientific facts as discovered things is itself a social construction, a made thing. A work of transparent brilliance, one of the most significant contributions toward a thoroughly sociological account of scientific knowledge."—Steven Shapin, Science

Jean Hyppolite produced the first French translation of Hegel's Phenomenology of Spirit. His major works—the translation, his commentary, and Logique et existence (1953)—coincided with an upsurge of interest in Hegel following World War II. Yet Hyppolite's influence was as much due to his role as a teacher as it was to his translation or commentary: Foucault and Deleuze were introduced to Hegel in Hyppolite's classes, and Derrida studied under him. More than fifty years after its original publication, Hyppolite's analysis of Hegel continues to offer fresh insights to the reader.

Robert L. Belknap is the author of The Structure of "The Brothers Karamazov," which is generally regarded as one of the best studies on Dostoevsky produced by the present generation of scholars. The Genesis of "The Brothers Karamazov" continues and complements Belknap's earlier work, tracing Dostoevsky's last, great novel to its sources and exploring the works Dostoevsky read and consciously employed in constructing it.

When Gary Snyder’s long poem Mountains and Rivers Without End was published in 1996, it was hailed as a masterpiece of American poetry. Anthony Hunt offers a detailed historical and explicative analysis of this complex work using, among his many sources, Snyder’s personal papers, letters, and interviews. Hunt traces the work’s origins, as well as some of the sources of its themes and structure, including Nō drama; East Asian landscape painting; the rhythms of storytelling, chant, and song; Jungian archetypal psychology; world mythology; Buddhist philosophy and ritual; Native American traditions; and planetary geology, hydrology, and ecology. His analysis addresses the poem not merely by its content, but through the structure of individual lines and the arrangement of the parts, examining the personal and cultural influences on Snyder’s work. Hunt’s benchmark study will be rewarding reading for anyone who enjoys the contemplation of Snyder’s artistry and ideas and, more generally, for those who are intrigued by the cultural and intellectual workings of artistic composition.
 

“I have some bitter disappointments as President,” reflected Harry Truman after leaving office, “but the one that has troubled me the most , in a personal way, has been the failure to defeat organized opposition to a national compulsory health-insurance program.”

Harry S. Truman versus the Medical Lobby is a study of one aspect of Harry Truman’s domestic leadership and the political conflict it produced. In the book, author Monte Poen examines Truman’s quest for national health insurance in the light of the ongoing debate on the subject in this century. It reveals why Truman was the first president to advocate government-financed health care and why he repeatedly took the idea to Congress, despite insurmountable political obstacles.

After graduating from the Beijing Film Academy in 1982, directors like Chen Kaige and Zhang Yimou transformed Chinese cinema with Farewell My Concubine, Yellow Earth, Raise the Red Lantern, and other international successes. Memoirs from the Beijing Film Academy tells the riveting story of this class of 1982, China’s famous "Fifth Generation" of filmmakers. It is the first insider’s account of this renowned cohort to appear in English. Covering these directors’ formative experiences during China’s tumultuous Cultural Revolution and later at the Beijing Film Academy, Ni Zhen—who was both their screenwriter and teacher—provides unique insights into the origins of the Fifth Generation’s creativity. Drawing on his personal knowledge and interviews conducted especially for this volume, Ni Zhen demonstrates the diversity of the Fifth Generation. He comments on the breadth of styles and themes explored by its members and introduces a range of male and female directors, cinematographers, and production designers famous in China but less well-known internationally. The book contains vivid descriptions of the production processes of two pioneering films—One and Eight and Yellow Earth.

“When for the first time I saw the evening rise with its red and gray softened in the Naples sky,” Nietzsche wrote, “it was like a shiver, as though pitying myself for starting my life by being old, and the tears came to me and the feeling of having been saved at the very last second.” Few would guess it from the author of such cheery works as The Birth of Tragedy, but as Paolo D’Iorio vividly recounts in this book, Nietzsche was enraptured by the warmth and sun of southern Europe. It was in Sorrento that Nietzsche finally matured as a thinker.

Nietzsche first voyaged to the south in the autumn of 1876, upon the invitation of his friend, Malwida von Meysenbug. The trip was an immediate success, reviving Nietzsche’s joyful and trusting sociability and fertilizing his creative spirit. Walking up and down the winding pathways of Sorrento and drawing on Nietzsche’s personal notebooks, D’Iorio tells the compelling story of Nietzsche’s metamorphosis beneath the Italian skies. It was here, D’Iorio shows, that Nietzsche broke intellectually with Wagner, where he decided to leave his post at Bâle, and where he drafted his first work of aphorisms, Human, All Too Human, which ushered in his mature era. A sun-soaked account of a philosopher with a notoriously overcast disposition, this book is a surprising travelogue through southern Italy and the history of philosophy alike.
 

The only source in which Sarah is mentioned is the Book of Genesis, which contains very few highly selective and rather enigmatic stories dealing with her. On the surface, these stories tell us very little about Sarah, and what they do tell is complicated and confused by the probability that it represents residue surviving from two different written sources based on two independent oral traditions. Nevertheless, the role which Sarah plays, in the Genesis narratives, apears to be a highly energetic one, a role so active, in fact, that it repeatedly overshadows that of her husband.

In a patriarchal environment such as the Canaan of Genesis, the situation is discordant and problematic. Dr. Teubal suggests that the difficulty is eliminated, however, if we understand that Sarah and the other matriarchs mentioned in the narratives acted within the established, traditional Mesopotamian role of priestess, of a class of women who retained a highly privileged position vis-a-vis their husbands.

Dr. Teubal shows that the “Sarah tradition” represents a nonpatriarchal system struggling for survival in isolation, in the patriarchal environment of what was for Sarah a foreign society. She further indicates that the insistence of Sarah and Rebekah that their sons and heirs marry wives from the old homeland had to do not so much with preference for endogamy and cousin marriage as with their intention of ensuring the continuation of their old kahina-tradition against the overwhelming odds represented by patriarchal Canaan.

“Extraordinary,” says the New York Times, “will leave no reader’s understanding of Genesis unchanged.”

Examining Genesis in a philosophical light, Leon Kass presents it not as a story of what happened long ago, but as the enduring story of humanity itself. He asserts that the first half of Genesis contains insights about human nature that “rival anything produced by the great philosophers.” Kass here reads these first stories—from Adam and Eve to the tower of Babel—as a mirror for self-discovery that reveals truths about human reason, speech, freedom, sexual desire, pride, shame, anger, and death. Taking a step further in the second half of his book, Kass explores the struggles in Genesis to launch a new way of life that addresses mankind’s morally ambiguous nature by promoting righteousness and holiness. 

Even readers who don’t agree with Kass’s interpretations will find The Beginning of Wisdom a compelling book—a masterful philosophical take on one of the world’s seminal religious texts. 
 

We seem to be abandoning the codes that told previous generations who they should love. But now that many of us are free to choose whoever we want, nothing is less certain. The proliferation of divorces and separations reveal a dynamic we would rather not see: others sometimes reject us as passionately as we are attracted to them.
     Our desire makes us sick. The throes of rivalry are at the heart of our attraction to one another. This is the central thesis of Jean-Michel Oughourlian's The Genesis of Desire, where the war of the sexes is finally given a scientific explanation. The discovery of mirror neurons corroborates his ideas, clarifying the phenomena of empathy and the mechanisms of violent reciprocity.
     How can a couple be saved when they have declared war on one another? By helping them realize that desire originates not in the self but in the other. There are strategies that can help, which Dr. Oughourlian has prescribed successfully to his patients. This work, alternating between case studies and more theoretical statements, convincingly defends the possibility that breakups need not be permanent.

In this philosophically sophisticated and historically significant work, John H. Zammito reconstructs Kant's composition of The Critique of Judgment and reveals that it underwent three major transformations before publication. He shows that Kant not only made his "cognitive" turn, expanding the project from a "Critique of Taste" to a Critique of Judgment but he also made an "ethical" turn. This "ethical" turn was provoked by controversies in German philosophical and religious culture, in particular the writings of Johann Herder and the Sturm und Drang movement in art and science, as well as the related pantheism controversy. Such topicality made the Third Critique pivotal in creating a "Kantian" movement in the 1790s, leading directly to German Idealism and Romanticism.

The austerity and grandeur of Kant's philosophical writings sometimes make it hard to recognize them as the products of a historical individual situated in the particular constellation of his time and society. Here Kant emerges as a concrete historical figure struggling to preserve the achievements of cosmopolitan Aufkl-rung against challenges in natural science, religion, and politics in the late 1780s. More specifically Zammito suggests that Kant's Third Critique was animated throughout by a fierce personal rivalry with Herder and by a strong commitment to traditional Christian ideas of God and human moral freedom.

"A work of extraordinary erudition. Zammito's study is both comprehensive and novel, connecting Kant's work with the aesthetic and religious controversies of the late eighteenth century. He seems to have read everything. I know of no comparable historical study of Kant's Third Critique."-Arnulf Zweig, translator and editor of Kant's ;IPhilosophical Correspondence, 1759-1799;X

"An intricate, subtle, and exciting explanation of how Kant's thinking developed and adjusted to new challenges over the decade from the first edition of the Critique of Pure Reason to the appearance of the Critique of Judgment."—John W. Burbidge, Review of Metaphysics

"There has been for a long time a serious gap in English commentary on Kant's Critique of Judgment; Zammito's book finally fills it. All students and scholars of Kant will want to consult it."—Frederick Beiser, Times Literary Supplement

Until the modern period, the reproduction of written texts required manual transcription from earlier versions. This cumbersome process inevitably created errors and made it increasingly difficult to identify the original readings among multiple copies. Lachmann's method—associated with German classicist Karl Lachmann (1793-1851)—aimed to provide scholars with a scientific, systematic procedure to standardize the transmission of ancient texts. Although these guidelines for analysis were frequently challenged, they retained a paradigmatic value in philology for many years. In 1963, Italian philologist Sebastiano Timpanaro became the first to analyze in depth the history and limits of Lachmann's widely established theory with his publication, La genesi del metodo del Lachmann.

This important work, which brought Timpanaro international repute, now appears in its first English translation. The Genesis of Lachmann's Method examines the origin, development, and validity of Lachmann's model as well as its association with Lachmann himself. It remains a fundamental work on the history and methods of philology, and Glenn W. Most's translation makes this seminal study available to an English-speaking audience. Revealing Timpanaro's extraordinary talent as a textual critic and world-class scholar, this book will be indispensable to classicists, textual critics, biblical scholars, historians of science, and literary theorists.

The story of the blending of diverse cultures in a land rich in resources and beauty is an extraordinary one. In this account, the pioneer hunters, trappers, and traders who roamed the Ozark hills and the boatmen who traded on the Missouri and Mississippi Rivers take their place beside the small coterie of St. Louisans whose wealth and influence enabled them to dominate the region politically and economically. Especially appealing for many readers will be the attention Foley gives to common Missourians, to the status of women and blacks, and to Indian-white relations.

Over 157 years ago—before there was a Reno, Nevada; before there was a state of Nevada; and even before there was a Nevada Territory—there was a bridge over the Truckee River at a narrow, deeply rutted cattle and wagon trail that would one day become Virginia Street. There was also a small rustic inn and tavern occupying a plot of ground at the southern end of the log-and-timber bridge, catering to thirsty cowboys, drovers, and miners. The inn and the bridge were the first two structures in what would one day be a bustling metropolitan area, and to this day they still form the nucleus of the city. The Genesis of Reno traces their history up to the present day. The 111 year-old concrete bridge that was replaced in 2016 by a magnificent new structure was honored for its longevity and unique character with placement on the National Register of Historic Places in 1980.
 

Public and intellectual debates have long struggled with the concept of values and the difficulties of defining them. With The Genesis of Values, renowned theorist Hans Joas explores the nature of these difficulties in relation to some of the leading figures of twentieth-century philosophy and social theory: Friedrich Nietzsche, William James, Max Scheler, John Dewey, Georg Simmel, Charles Taylor, and Jürgen Habermas. Joas traces how these thinkers came to terms with the idea of values, and then extends beyond them with his own comprehensive theory. Values, Joas suggests, arise in experiences in self-formation and self-transcendence. Only by appreciating the creative nature of human action can we understand how our values arise.

In this classic analysis, Leo Strauss pinpoints what is original and innovative in the political philosophy of Thomas Hobbes. He argues that Hobbes's ideas arose not from tradition or science but from his own deep knowledge and experience of human nature. Tracing the development of Hobbes's moral doctrine from his early writings to his major work The Leviathan, Strauss explains contradictions in the body of Hobbes's work and discovers startling connections between Hobbes and the thought of Plato, Thucydides, Aristotle, Descartes, Spinoza, and Hegel.

Derrida's first book-length work, The Problem of Genesis in Husserl's Philosophy, was originally written as a dissertation for his diplôme d'études supérieures in 1953 and 1954. Surveying Husserl's major works on phenomenology, Derrida reveals what he sees as an internal tension in Husserl's central notion of genesis, and gives us our first glimpse into the concerns and frustrations that would later lead Derrida to abandon phenomenology and develop his now famous method of deconstruction.

For Derrida, the problem of genesis in Husserl's philosophy is that both temporality and meaning must be generated by prior acts of the transcendental subject, but transcendental subjectivity must itself be constituted by an act of genesis. Hence, the notion of genesis in the phenomenological sense underlies both temporality and atemporality, history and philosophy, resulting in a tension that Derrida sees as ultimately unresolvable yet central to the practice of phenomenology.

Ten years later, Derrida moved away from phenomenology entirely, arguing in his introduction to Husserl's posthumously published Origin of Geometry and his own Speech and Phenomena that the phenomenological project has neither resolved this tension nor expressly worked with it. The Problem of Genesis complements these other works, showing the development of Derrida's approach to phenomenology as well as documenting the state of phenomenological thought in France during a particularly fertile period, when Levinas, Sartre, Merleau-Ponty, Ricoeur, and Tran-Duc-Thao, as well as Derrida, were all working through it. But the book is most important in allowing us to follow Derrida's own development as a philosopher by tracing the roots of his later work in deconstruction to these early critical reflections on Husserl's phenomenology.

"A dissertation is not merely a prerequisite for an academic job. It may set the stage for a scholar's life project. So, the doctoral dissertations of Max Weber and Jacques Derrida, never before available in English, may be of more than passing interest. In June, the University of Chicago Press will publish Mr. Derrida's dissertation, The Problem of Genesis in Husserl's Philosophy, which the French philosopher wrote in 1953-54 as a doctoral student, and which did not appear in French until 1990. From the start, Mr Derrida displayed his inventive linguistic style and flouting of convention."—Danny Postel, Chronicle of Higher Education

The debate about evolution and creationism is striking evidence of the tensions between biblical and philosophical-scientific explanations of the origins of the universe. For most of the past twenty centuries, important historical context for the debate has been supplied by the relation (or "counterpoint") between two monumental texts: Plato's Timaeus and the Book of Genesis.

In What Has Athens to Do with Jerusalem?, Jaroslav Pelikan examines the origins of this counterpoint. He reviews the central philosophical issues of origins as posed in classical Rome by Lucretius, and he then proceeds to an examination of Timaeus and Genesis, with Timaeus' Plato representing Athens and Genesis' Moses representing Jerusalem. He then follows the three most important case studies of the counterpoint--in the Jewish philosophical theology of Alexandria, in the Christian thought of Constantinople, and in the intellectual foundations of the Western Middles Ages represented by Catholic Rome, where Timaeus would be the only Platonic dialogue in general circulation.

Whatever Plato may have intended originally in writing Timaeus, it has for most of the intervening period been read in the light of Genesis. Conversely, Genesis has been known, not in the original Hebrew, but in Greek and Latin translations that were seen to bear a distinct resemblance to one another and to the Latin version of Timaeus. Pelikan's study leads to original findings that deal with Christian doctrine in the period of the church fathers, including the Three Cappadocians (Basil of Caesarea, Gregory of Nazianzus, and Gregory of Nyssa) in the East, and in the West, Ambrose, Augustine, and Boethius. All of these vitally important authors addressed the problem of the "counterpoint," and neither they nor these primary texts can become fully intelligible without attention to the central issues being explored here.

What Has Athens to Do with Jerusalem? will be of interest to historians, theologians, and philosophers and to anyone with interest in any of the religious traditions addressed herein.