Western Philosophy
Brilliantly synthesizing human insights with Christian dogma, Soren Kierkegaard presented, in 1844, The Concept of Anxiety as a landmark "psychological deliberation," suggesting that our only hope in overcoming anxiety was not through "powder and pills" but by embracing it with open arms. While Kierkegaard's Danish prose is surprisingly rich, previous translations--the most recent in 1980--have marginalized the work with alternately florid or slavishly wooden language. With a vibrancy never seen before in English, Alastair Hannay, the world's foremost Kierkegaard scholar, has finally re-created its natural rhythm, eager that this overlooked classic will be revivified as the seminal work of existentialism and moral psychology that it is.
From The Concept of Anxiety:
"And no Grand Inquisitor has such frightful torments in readiness as has anxiety, and no secret agent knows as cunningly how to attack the suspect in his weakest moment, or to make so seductive the trap in which he will be snared; and no discerning judge understands how to examine, yes, exanimate the accused as does anxiety, which never lets him go, not in diversion, not in noise, not at work, not by day, not by night."
A work that not only treats of irony but is irony, wrote a contemporary reviewer of The Concept of Irony, with Continual Reference to Socrates. Presented here with Kierkegaard's notes of the celebrated Berlin lectures on positive philosophy by F.W.J. Schelling, the book is a seedbed of Kierkegaard's subsequent work, both stylistically and thematically. Part One concentrates on Socrates, the master ironist, as interpreted by Xenophon, Plato, and Aristophanes, with a word on Hegel and Hegelian categories. Part Two is a more synoptic discussion of the concept of irony in Kierkegaard's categories, with examples from other philosophers and with particular attention given to A. W. Schlegel's novel Lucinde as an epitome of romantic irony.
The Concept of Irony and the Notes of Schelling's Berlin Lectures belong to the momentous year 1841, which included not only the completion of Kierkegaard's university work and his sojourn in Berlin, but also the end of his engagement to Regine Olsen and the initial writing of Either/Or.
This volume of Isaiah Berlin's essays presents the sweep of his contributions to philosophy from his early participation in the debates surrounding logical positivism to his later work, which more evidently reflects his life-long interest in political theory, the history of ideas, and the philosophy of history. Here Berlin describes his view of the nature of philosophy, and of its main task: to uncover the various models and presuppositions--the concepts and categories--that bring men to their existence and that help form that existence. Throughout, his writing is informed by his intense consciousness of the plurality of values, the nature of historical understanding, and of the fragility of human freedom in the face of rigid dogma.
Rousseau's ideas have influenced almost every major political development of the last two hundred years, and are crucial to an understanding of phenomena as diverse as the French Revolution, modern educational theory, and the contemporary environmental movement. This is reason enough to draw attention to his startlingly alive autobiography. But the Confessions is also among the greatest self-portraits in world literature -which suggests, even more than the impact of Rousseau's thought, the extent to which the very high opinion he had of himself was ultimately justified.
Everyone has mistaken one thing for another, such as a stranger for an acquaintance. A person who has mistaken two things, Joseph Camp argues, even on a massive scale, is still capable of logical thought. In order to make that idea precise, one needs a logic of confused thought that is blind to the distinction between the objects that have been confused. Confused thought and language cannot be characterized as true or false even though reasoning conducted in such language can be classified as valid or invalid.
To the extent that philosophers have addressed this issue at all, they take it for granted that confusion is a kind of ambiguity. Camp rejects this notion; his fundamental claim is that confusion is not a mental state. To attribute confusion to someone is to take up a paternalistic stance in evaluating his reasoning. Camp proposes a novel characterization of confusion, and then demonstrates its fruitfulness with several applications in the history of philosophy and the history of science.
Conscience, a finalist for the PEN / E. O. Wilson Literary Science Writing Award, explores why all social groups have moral systems and how these systems are formed. Distinguished professor Patricia S. Churchland brings together an understanding of the influences of neuroscience, genetics, and physical environment to elucidate how our brains are configured to form bonds and care for children, while also investigating why amoral psychopaths can arise. Churchland then turns to philosophy to understand how morality is transmitted through generations, and why it has become a foundation of all societies. Conscience joins ideas rarely put into dialogue and brings light to a subject that speaks to the meaning of being human.
In developing a new theory of political and moral community, J. Donald Moon takes questions of cultural pluralism and difference more seriously than do many other liberal thinkers of our era: Moon is willing to confront the problem of how community can be created among those who have very different views about the proper ends of human life. Experiencing such profound disagreement, can we live together in a society under norms we all accept? In recent years, traditional ways of looking at this query have come under attack by post-modernists, feminists, and thinkers concerned with pluralism. Respectfully engaging their critiques, Moon proposes a reformulated liberalism that is intended to overcome the problems they have identified.
The book includes Baudrillard's most organized discussion of mass media culture, the meaning of leisure and anomie in affluent society. A chapter on the body demonstrates Baudrillard's extraordinary prescience for flagging vital subjects in contemporary culture long before others.
This English translation begins with an introductory essay by Ge
Charges of abandoned standards issue from government offices; laments for the loss of the best that has been thought and said resound through university corridors. While revisionists are perplexed by questions of value, critical theory--haunted by the heresy of relativism--remains captive to classical formulas. Barbara Herrnstein Smith's book confronts the conceptual problems and sociopolitical conflicts at the heart of these issues and raises their discussion to a new level of sophistication.
Polemical without being rancorous, Contingencies of Value mounts a powerful critique of traditional conceptions of value, taste, judgment, and justification. Through incisive discussions of works by, among others, David Hume, Immanuel Kant, Northrop Frye, Georges Bataille, Jacques Derrida, Richard Rorty, and Jürgen Habermas, Smith develops an illuminating alternative framework for the explanation of these topics. All value, she argues, is radically contingent. Neither an objective property of things nor merely a subjective response to them, it is the variable effect of numerous interacting economies that is, systems of apportionment and circulation of "goods." Aesthetic value, moral value, and the truth-value of judgments are no exceptions, though traditional critical theory, ethics, and philosophy of language have always tried to prove otherwise. Smith deals in an original way with a wide variety of contemporary issues--from the relation between popular and high culture to the conflicting conception of human motives and actions in economic theory and classical humanism. In an important final chapter, she addresses directly the crucial problem of relativism and explains why a denial of the objectivity of value does not--as commonly feared and charged--produce either a fatuous egalitarianism or moral and political paralysis.
Martin Heidegger's Contributions to Philosophy reflects his famous philosophical "turning." In this work, Heidegger returns to the question of being from its inception in Being and Time to a new questioning of being as event. Heidegger opens up the essential dimensions of his thinking on the historicality of being that underlies all of his later writings. Contributions was composed as a series of private ponderings that were not originally intended for publication. They are nonlinear and radically at odds with the traditional understanding of thinking. This translation presents Heidegger in plain and straightforward terms, allowing surer access to this new turn in Heidegger's conception of being.
In this imaginary conversation of three hundred years ago, readers can share the excitement of a new, extremely daring view of the uinverse. Conversations on the Plurality of Worlds (Entretiens sur la pluralité des mondes), first published in 1686, is one of the best loved classics of the early French enlightenment. Through a series of informal dialogues that take place on successive evenings in the marquise's moonlit gardens, Fontenelle describes the new cosmology of the Copernican world view with matchles clarity, imagination, and wit. Moreover, he boldly makes his interlocutor a woman, inviting female participation in the almost exclusively male province of scientific discourse.
The popular Fontenelle lived through an entire century, from 1657 to 1757, and wrote prolifically. H. A. Hargreaves's fresh, appealing translation brings the author's masterpiece to new generations of readers, while the introduction by Nina Rattner Gelbart clearly demonstrates the importance of the Conversations for the history of science, of women, of literature, and of French civilization, and for the popularization of culture.
Arendt and Scholem met in 1932 in Berlin and quickly bonded over their mutual admiration for and friendship with Walter Benjamin. They began exchanging letters in 1939, and their lively correspondence continued until 1963, when Scholem's vehement disagreement with Arendt's Eichmann in Jerusalem led to a rupture that would last until Arendt's death a dozen years later. The years of their friendship, however, yielded a remarkably rich bounty of letters: together, they try to come to terms with being both German and Jewish, the place and legacy of Germany before and after the Holocaust, the question of what it means to be Jewish in a post-Holocaust world, and more. Walter Benjamin is a constant presence, as his life and tragic death are emblematic of the very questions that preoccupied the pair. Like any collection of letters, however, the book also has its share of lighter moments: accounts of travels, gossipy dinner parties, and the quotidian details that make up life even in the shadow of war and loss.
In a world that continues to struggle with questions of nationalism, identity, and difference, Arendt and Scholem remain crucial thinkers. This volume offers us a way to see them, and the development of their thought, anew.
"Profound, beautifully written, and inspiring. It proves that Nussbaum deserves her reputation as one of the greatest modern philosophers."
--Globe and Mail
--Times Higher Education "Lucid and accessible...In an age of resurgent nationalism, a study of the idea and ideals of cosmopolitanism is remarkably timely."
--Ryan Patrick Hanley, Journal of the History of Philosophy The cosmopolitan political tradition in Western thought begins with the Greek Cynic Diogenes, who, when asked where he came from, responded that he was a citizen of the world. Rather than declaring his lineage, city, social class, or gender, he defined himself as a human being, implicitly asserting the equal worth of all human beings. Martha Nussbaum pursues this "noble but flawed" vision of world citizenship and confronts its inherent tensions. The insight that politics ought to treat human beings both as equal and as having a worth beyond price is responsible for much that is fine in the modern Western political imagination. Yet given the global prevalence of material want, the lesser social opportunities of people with physical and cognitive disabilities, the conflicting beliefs of a pluralistic society, and the challenge of mass migration and asylum seekers, what political principles should we endorse? The Cosmopolitan Tradition urges us to focus on the humanity we share rather than all that divides us.
From one of our preeminent philosophers--winner of the Berggruen Prize--a work that engages critically with important examples of the cosmopolitan ideal from ancient Greece and Rome to the present.
The cosmopolitan political tradition in Western thought begins with the Greek Cynic Diogenes, who, when asked where he came from, responded that he was a citizen of the world. Rather than declaring his lineage, city, social class, or gender, he defined himself as a human being, implicitly asserting the equal worth of all human beings. Nussbaum pursues this "noble but flawed" vision of world citizenship as it finds expression in figures of Greco-Roman antiquity, Hugo Grotius in the seventeenth century, Adam Smith during the eighteenth century, and various contemporary thinkers. She confronts its inherent tensions: the ideal suggests that moral personality is complete, and completely beautiful, without any external aids, while reality insists that basic material needs must be met if people are to realize fully their inherent dignity. Given the global prevalence of material want, the lesser social opportunities of people with physical and cognitive disabilities, the conflicting beliefs of a pluralistic society, and the challenge of mass migration and asylum seekers, what political principles should we endorse? Nussbaum brings her version of the Capabilities Approach to these problems, and she goes further: she takes on the challenge of recognizing the moral claims of nonhuman animals and the natural world. The insight that politics ought to treat human beings both as equal to each other and as having a worth beyond price is responsible for much that is fine in the modern Western political imagination. The Cosmopolitan Tradition extends Nussbaum's work, urging us to focus on the humanity we share rather than all that divides us.
In these pages, distinguished philosopher and cultural historian Richard Tarnas traces the connection between cosmic cycles and archetypal patterns of human experience. Based on thirty years of meticulous research, and on thinkers from Plato to Jung, Cosmos and Psyche explores the planetary correlations of epochal events like the French Revolution, the two world wars, and September 11. This brilliant book points to a radical change in our understanding of the cosmos, shining new light on the drama of history and on our own critical age. It opens up a new cosmic horizon that reunites science and religion, intellect and soul, modern reason and ancient wisdom. Whether read as astrology updated for the quantum age or as a contemporary classic of spirituality, Cosmos and Psyche is a work of immense sophistication, deep learning, and lasting importance.
Once upon a time, philosophy was a dangerous business--and for no one more so than for Baruch Spinoza, the seventeenth-century philosopher vilified by theologians and political authorities everywhere as "the atheist Jew." As his inflammatory manuscripts circulated underground, Spinoza lived a humble existence in The Hague, grinding optical lenses to make ends meet. Meanwhile, in the glittering salons of Paris, Gottfried Wilhelm Leibniz was climbing the ladder of courtly success. In between trips to the opera and groundbreaking work in mathematics, philosophy, and jurisprudence, he took every opportunity to denounce Spinoza, relishing his self-appointed role as "God's attorney."
In this exquisitely written philosophical romance of attraction and repulsion, greed and virtue, religion and heresy, Matthew Stewart gives narrative form to an epic contest of ideas that shook the seventeenth century--and continues today.
The Cradle of Humanity: Prehistoric Art and Culture collects essays and lectures by Georges Bataille spanning thirty years of research in anthropology, comparative religion, aesthetics, and philosophy. These were neither idle nor idyllic years; the discovery of Lascaux in 1940 coincides with the bloodiest war in history -- with new machines of death, Auschwitz, and Hiroshima. Bataille's reflections on the possible origins of humanity coincide with the intensified threat of its possible extinction.
For Bataille, prehistory is universal history; it is the history of a human community before its fall into separation, into nations and races. The art of prehistory offers the earliest traces of nascent yet fully human consciousness -- of consciousness not yet fully separated from natural flora and fauna, or from the energetic forces of the universe. A play of identities, the art of prehistory is the art of a consciousness struggling against itself, of a human spirit struggling against brute animal physicality. Prehistory is the cradle of humanity, the birth of tragedy. Bataille reaches beyond disciplinary specializations to imagine a moment when thought was universal. Bataille's work provides a model for interdisciplinary inquiry in our own day, a universal imagination and thought for our own potential community. The Cradle of Humanity speaks to philosophers and historians of thought, to anthropologists interested in the history of their discipline and in new methodologies, to theologians and religious comparatists interested in the origins and nature of man's encounter with the sacred, and to art historians and aestheticians grappling with the place of prehistory in the canons of art.
In Creating a World That Works for All, Abdullah takes a look at the mess we live in -- and presents a way out. To restore balance to the earth and build community, he says, people must stop blaming others, embrace inclusivity, and become ""menders."" He outlines three simple tests -- for ""enoughness,"" exchangeability, and common benefit -- to guide people as they transform themselves and the world.
In discussing the meaning of life, Bergson considers the order of nature and the form of intelligence, including the geometrical tendency of the intellect, and examines mechanisms of thought and illusion. In addition, he presents a critique of the idea of immutability and the concept of nothingness, from Plato and Aristotle through the evolutionism of his contemporaries.
Bergson's influence on Marcel Proust and other twentieth-century writers renders a grasp of his theories imperative to students of literature as well as philosophy. Historians of science and other readers will also appreciate the importance of this milestone in philosophical and evolutionary thought.
How is it possible to think new thoughts? What is creativity and can science explain it? And just how did Coleridge dream up the creatures of The Ancient Mariner?
When The Creative Mind: Myths and Mechanisms was first published, Margaret A. Boden's bold and provocative exploration of creativity broke new ground. Boden uses examples such as jazz improvisation, chess, story writing, physics, and the music of Mozart, together with computing models from the field of artificial intelligence to uncover the nature of human creativity in the arts. The second edition of The Creative Mind has been updated to include recent developments in artificial intelligence, with a new preface, introduction and conclusion by the author. It is an essential work for anyone interested in the creativity of the human mind.