Western Philosophy
Since Socrates, and through Descartes to the present day, the problems of self-knowledge have been central to philosophy's understanding of itself. Today the idea of ''first-person authority''--the claim of a distinctive relation each person has toward his or her own mental life--has been challenged from a number of directions, to the point where many doubt the person bears any distinctive relation to his or her own mental life, let alone a privileged one. In Authority and Estrangement, Richard Moran argues for a reconception of the first-person and its claims. Indeed, he writes, a more thorough repudiation of the idea of privileged inner observation leads to a deeper appreciation of the systematic differences between self-knowledge and the knowledge of others, differences that are both irreducible and constitutive of the very concept and life of the person.
Masterfully blending philosophy of mind and moral psychology, Moran develops a view of self-knowledge that concentrates on the self as agent rather than spectator. He argues that while each person does speak for his own thought and feeling with a distinctive authority, that very authority is tied just as much to the disprivileging of the first-person, to its specific possibilities of alienation. Drawing on certain themes from Wittgenstein, Sartre, and others, the book explores the extent to which what we say about ourselves is a matter of discovery or of creation, the difficulties and limitations in being ''objective'' toward ourselves, and the conflicting demands of realism about oneself and responsibility for oneself. What emerges is a strikingly original and psychologically nuanced exploration of the contrasting ideals of relations to oneself and relations to others.
The Autobiography of Giambattista Vico is significant both as a source of insight into the influences on the eighteenth-century philosopher's intellectual development and as one of the earliest and most sophisticated examples of philosophical autobiography. Referring to himself in the third person, Vico records the course of his life and the influence that various thinkers had on the development of concepts central to his mature work. Beyond its relevance to the development of the New Science, the Autobiography is also of interest for the light it sheds on Italian culture in the seventeenth and eighteenth centuries.Still regarded by many as the best English-language translation of this classic work, the Cornell edition was widely lauded when first published in 1944. Wrote the Saturday Review of Literature: Here was something new in the art of self-revelation. Vico wrote of his childhood, the psychological influences to which he was subjected, the social conditions under which he grew up and received an education and evolved his own way of thinking. It was so outstanding a piece of work that it was held up as a model, which it still is.
Awakening Warrior argues for a revolution in the ethics of warfare for the American War Machine--those political and military institutions that engage the world with physical force. Timothy L. Challans focuses on the systemic, institutional level of morality rather than bemoaning the moral shortcomings of individuals. He asks: What are the limits of individual moral agency? What kind of responsibility do individuals have when considering institutional moral error? How is it that neutral or benign moral actions performed by individuals can have such catastrophic morally negative effects from a systemic perspective? Drawing upon and extending the ethical theories of Kant, Dewey, and Rawls, Challans makes the case for an original set of moral principles to guide ethical action on the battlefield.
...[Challans's] call for reformation combined with a demand for a new set of moral principles to govern the ethical behavior on the battlefield is certain to garner the attention and ire of many readers and military leaders. -- Parameters
This is an important book that needs to be read and taken seriously. If it is, it could be as revolutionary as its subtitle suggests. -- CHOICE
Basic Concepts, one of the first texts to appear in English from the critical later period of Martin Heidegger's thought, strikes out in new directions. First published in German in 1981 as Grundbegriffe (volume 51 of Martin Heidegger's Collected Works), it is the text of a lecture course that Heidegger gave at Freiburg in the winter semester of 1941 during the phase of his thinking known as the "turning." In this translation, Heidegger shifted his attention from the problem of the meaning of being to the question of the truth of being. In this lucid translation by Gary E. Aylesworth, Basic Concepts provides a concise introduction to Heidegger's later thought.
Volume 18 of Martin Heidegger's collected works presents his important 1924 Marburg lectures which anticipate much of the revolutionary thinking that he subsequently articulated in Being and Time. Here are the seeds of the ideas that would become Heidegger's unique phenomenology. Heidegger interprets Aristotle's Rhetoric and looks closely at the Greek notion of pathos. These lectures offer special insight into the development of his concepts of care and concern, being-at-hand, being-in-the-world, and attunement, which were later elaborated in Being and Time. Available in English for the first time, they make a significant contribution to ancient philosophy, Aristotle studies, Continental philosophy, and phenomenology.
A lecture course that Martin Heidegger gave in 1927, The Basic Problems of Phenomenology continues and extends explorations begun in Being and Time. In this text, Heidegger provides the general outline of his thinking about the fundamental problems of philosophy, which he treats by means of phenomenology, and which he defines and explains as the basic problem of ontology.
Starting with his polemic against Kant's ethics of duty, Schopenhauer anticipates the latter-day critics of moral philosophy. Arguing that compassion forms the basis of morality, he outlines a perspective on ethics in which passion and desire correspond to different moral characters, behaviors, and worldviews. In conclusion, Schopenhauer defines his metaphysics of morals, employing Kant's transcendental idealism to illustrate both the interconnectiveness of being and the affinity of his ethics to Eastern thought.
A compelling collection of the life-changing writings of William James
William James--psychologist, philosopher, and spiritual seeker--is one of those rare writers who can speak directly and powerfully to anyone about life's meaning and worth, and whose ideas change not only how people think but how they live. The thinker who helped found the philosophy of pragmatism and inspire Alcoholics Anonymous, James famously asked, "is life worth living?" Bringing together many of his best and most popular essays, talks, and other writings, this anthology presents James's answer to that and other existential questions, in his own unique manner--caring, humorous, eloquent, incisive, humble, and forever on the trail of the "ever not quite." Here we meet a James perfectly attuned to the concerns of today--one who argues for human freedom, articulates a healthy-minded psychology, urges us to explore the stream of consciousness, presents a new definition of truth based on its practical consequences, and never forecloses the possibility of mystical transcendence. Introduced by John Kaag and Jonathan van Belle, these compelling and accessible selections reveal why James is one of the great guides to the business of living.
Thinking judgment in relation to the work of Jean-François Lyotard
"How to judge--Jean-François Lyotard?" It is from this initial question that one of France's most heralded philosophers of the twentieth century begins his essay on the origin of the law, of judgment, and the work of his colleague Jean-François Lyotard. If Jacques Derrida begins with the term préjugés, it is in part because of its impossibility to be rendered properly in other languages and also contain all its meanings: to pre-judge, to judge before judging, to hold prejudices, to know "how to judge," and more still, to be already prejudged oneself.
Striving to contain that which comes before the law, that is in front of the law and also prior to it, how to judge Jean-François Lyotard then becomes perhaps a beneficial attempt for Derrida to explore humanity's rapport with judgment, origins, and naming. For how does one come to judge the author of the Differend? How does one abstain from judgment to accept the term préjugés as suspending judgment and at once as taking into account the impossibility of speaking before the law, prior to naming or judging? If this task indeed seems insurmountable, it is the site where Lyotard's work itself is played out. Hence this sincere and intriguing essay presented by Jacques Derrida, published here for the first time in English.
Along with Husserl's Ideas and Heidegger's Being and Time, Being Given is one of the classic works of phenomenology in the twentieth century. Through readings of Kant, Husserl, Heidegger, Derrida, and twentieth-century French phenomenology (e.g., Merleau-Ponty, Levinas, and Henry), it ventures a bold and decisive reappraisal of phenomenology and its possibilities. Its author's most original work to date, the book pushes phenomenology to its limits in an attempt to redefine and recover the phenomenological ideal, which the author argues has never been realized in any of the historical phenomenologies. Against Husserl's reduction to consciousness and Heidegger's reduction to Dasein, the author proposes a third reduction to givenness, wherein phenomena appear unconditionally and show themselves from themselves at their own initiative.
Being Given is the clearest, most systematic response to questions that have occupied its author for the better part of two decades. The book articulates a powerful set of concepts that should provoke new research in philosophy, religion, and art, as well as at the intersection of these disciplines.
Some of the significant issues it treats include the phenomenological definition of the phenomenon, the redefinition of the gift in terms not of economy but of givenness, the nature of saturated phenomena, and the question Who comes after the subject? Throughout his consideration of these issues, the author carefully notes their significance for the increasingly popular fields of religious studies and philosophy of religion. Being Given is therefore indispensable reading for anyone interested in the question of the relation between the phenomenological and the theological in Marion and emergent French phenomenology.
Being-in-the-World is a guide to one of the most influential philosophical works of this century: Division I of Part One of Being and Time, where Martin Heidegger works out an original and powerful account of being-in-the-world which he then uses to ground a profound critique of traditional ontology and epistemology. Hubert Dreyfus's commentary opens the way for a new appreciation of this difficult philosopher, revealing a rigorous and illuminating vocabulary that is indispensable for talking about the phenomenon of world.
The publication of Being and Time in 1927 turned the academic world on its head. Since then it has become a touchstone for philosophers as diverse as Marcuse, Sartre, Foucault, and Derrida who seek an alternative to the rationalist Cartesian tradition of western philosophy. But Heidegger's text is notoriously dense, and his language seems to consist of unnecessarily barbaric neologisms; to the neophyte and even to those schooled in Heidegger thought, the result is often incomprehensible.
Dreyfus's approach to this daunting book is straightforward and pragmatic. He explains the text by frequent examples drawn from everyday life, and he skillfully relates Heidegger's ideas to the questions about being and mind that have preoccupied a generation of cognitive scientists and philosophers of mind.
The fundamental question of the ethics of belief is What ought one to believe? According to the traditional view of evidentialism, the strength of one's beliefs should be proportionate to the evidence. Conventional ways of defending and challenging evidentialism rely on the idea that what one ought to believe is a matter of what it is rational, prudent, ethical, or personally fulfilling to believe. Common to all these approaches is that they look outside of belief itself to determine what one ought to believe.
In this book Jonathan Adler offers a strengthened version of evidentialism, arguing that the ethics of belief should be rooted in the concept of belief--that evidentialism is belief's own ethics. A key observation is that it is not merely that one ought not, but that one cannot, believe, for example, that the number of stars is even. The cannot represents a conceptual barrier, not just an inability. Therefore belief in defiance of one's evidence (or evidentialism) is impossible. Adler addresses such questions as irrational beliefs, reasonableness, control over beliefs, and whether justifying beliefs requires a foundation. Although he treats the ethics of belief as a central topic in epistemology, his ideas also bear on rationality, argument and pragmatics, philosophy of religion, ethics, and social cognitive psychology.
In the spring of 1672, German philosopher and mathematician Gottfried Wilhelm Leibniz arrived in Paris, home of France's two greatest philosopher-theologians of the period, Antoine Arnauld and Nicolas de Malebranche. The meeting of these three men represents a profoundly important moment in the history of philosophical and religious thought.
In The Best of All Possible Worlds, Steven Nadler tells the story of a clash between radically divergent worldviews. At its heart are the dramatic--and often turbulent--relationships between these brilliant and resolute individuals. Despite their wildly different views and personalities, the three philosophers shared a single, passionate concern: resolving the problem of evil. Why is it that, in a world created by an all-powerful, all-wise, and infinitely just God, there is sin and suffering? Why do bad things happen to good people, and good things to bad people? The Best of All Possible Worlds brings to life a debate that obsessed its participants, captivated European intellectuals, and continues to inform our ways of thinking about God, morality, and the world.
Are Hegel and Nietzsche philosophical opposites? Can twentieth-century Continental philosophers be categorized as either Hegelians or Nietzscheans? In this book Elliot Jurist places Hegel and Nietzsche in conversation with each other, reassessing their relationship in a way that affirms its complexity. Jurist examines Hegel's and Nietzsche's claim that philosophy and culture are linked and explicates the various meanings of "culture" in their work--in particular, the contrast both thinkers draw between ancient and modern culture. He evaluates their positions on the failure of modern culture and on the need to develop conceptions of satisfied agency. It is Jurist's original contribution to focus on the psychological sensibility that informs the project of both philosophers. Writing in an admirably clear style, he traces the ongoing legacy of Hegel's and Nietzsche's thought in Adorno, Habermas, Honneth, Jessica Benjamin, Heidegger, Derrida, Lacan, and Butler.
What is moral thought and what kinds of demands does it impose? Alice Crary's Beyond Moral Judgment claims that even the most perceptive contemporary answers to these questions offer no more than partial illumination, owing to an overly narrow focus on judgments that apply moral concepts (for example, "good," "wrong," "selfish," "courageous") and a corresponding failure to register that moral thinking includes more than such judgments.
Drawing on what she describes as widely misinterpreted lines of thought in the writings of Wittgenstein and J. L. Austin, Crary argues that language is an inherently moral acquisition and that any stretch of thought, without regard to whether it uses moral concepts, may express the moral outlook encoded in a person's modes of speech. She challenges us to overcome our fixation on moral judgments and direct attention to responses that animate all our individual linguistic habits. Her argument incorporates insights from McDowell, Wiggins, Diamond, Cavell, and Murdoch and integrates a rich set of examples from feminist theory as well as from literature, including works by Jane Austen, E. M. Forster, Tolstoy, Henry James, and Theodor Fontane. The result is a powerful case for transforming our understanding of the difficulty of moral reflection and of the scope of our ethical concerns.
Research since the 1970s and the decline of the classical view of concepts have greatly illuminated the psychology of concepts. But persistent theoretical disputes have sometimes obscured this progress. The Big Book of Concepts goes beyond those disputes to reveal the advances that have been made, focusing on the major empirical discoveries. By reviewing and evaluating research on diverse topics such as category learning, word meaning, conceptual development in infants and children, and the basic level of categorization, the book develops a much broader range of criteria than is usual for evaluating theories of concepts.
Welcome to Blubberland--a world of quadruple-garaged mansions, vast malls, gated communities, stretch limos, and posh resorts. Blubberland is a place, but it is also a state of mind: we expect to be happy (trophy house, SUV in the driveway, home entertainment system, pension fund, cosmetic surgery), but in fact we've grown increasingly bloated, bored, and miserable. In Blubberland, award-winning critic Elizabeth Farrelly looks at our "superfluous superfluity," our huge eco-footprint, and asks why we find it so hard to abandon habits we know to be destructive. Why can't we build human-scale cities, design meaningful public spaces, eat reasonable meals, and stop assaulting nature? Farrelly, trained as an architect, begins this story with architecture, urban sprawl, and housing, but she does not end there. She also looks at "affluenza," childhood asthma, diabetes, addiction, beauty, ugliness, narcissism, climate change, mega-churches, big box retailers, sustainability, depression, anorexia, and the links that collect all of these issues under the same roof--the roof, as it were, of the McMansion. As "big" becomes more and more pervasive, and success is seen in increasingly measurable and material terms, the goal of happiness jeopardizes our survival. Blubberland is a smart, thoughtful, and stylish argument for turning things around.
These works, as the sub-title makes clear, are unfinished sketches for Philosophical Investigations, possibly the most important and influential philosophical work of modern times. The 'Blue Book' is a set of notes dictated to Witgenstein's Cambridge students in 1933-1934: the 'Brown Book' was a draft for what eventually became the growth of the first part of Philosophical Investigations. This book reveals the germination and growth of the ideas which found their final expression in Witgenstein's later work. It is indispensable therefore to students of Witgenstein's thought and to all those who wish to study at first-hand the mental processes of a thinker who fundamentally changed the course of modern philosophy.
