Western Philosophy
This is the only available collection of Jacques Derrida's contributions to philosophy, presented with a comprehensive introduction. From Speech and Phenomena to the highly influential "Signature Event Context," each excerpt includes an overview and brief summary.
Jacques Derrida and Jürgen Habermas have long represented opposite camps in contemporary thought. Derrida, who pioneered the intellectual style of inquiry known as deconstruction, ushered in the postmodern age with his dramatic critique of reason; Habermas, on the other hand, has consistently argued in defense of reason, modernity, and the legacy of the Enlightenment. Their many differences led to a long-standing, if scattered, dialogue, evidence of which has been available in only bits and pieces. But now, for the first time, TheDerrida-Habermas Reader brings these pieces together, along with a collection of essays documenting the intellectual relationship between two of the twentieth century's preeminent thinkers.
Taken together, Derrida and Habermas's writings--combined here with contributions by other prominent philosophers and social theorists--tell the story of the two thinkers' provocative engagement with each other's ideas. Beyond exploring the conflict between Derrida's deconstruction and Habermas's communicative rationality, they show how the Derrida-Habermas encounter changed over the years, becoming more theoretically productive without ever collapsing into mutual rejection or simple compromise. Lasse Thomassen has divided the essays--including works on philosophy and literature, ethics, politics, and international law--into four parts that cover the full range of thought in which Derrida and Habermas engaged. The last of these sections fittingly includes the thinkers' jointly signed work on European solidarity and the Iraq War, highlighting the hopes they held in common despite their differences. The wide breadth of this book, along with Thomassen's lucid introductions to each section, makes The Derrida-Habermas Reader an ideal starting point for anyone interested in one of the most dynamic intellectual debates of our time.
In Detour and Access, François Jullien investigates the subtlety, strategy, and production of meaning in ancient and modern Chinese aesthetic texts and political events. Moving between the rhetorical traditions of ancient Greece and China, Jullien attempts no simple comparison between these two civilizations. Rather, he uses the perspective provided by each to gain access to one culture considered all too strange -- "It's all Chinese to me" -- and to another whose strangeness has been eclipsed by the assumption of its essential familiarity and originary position in Western civilization.
In Detour and Access, Jullien rereads the major texts and authors of Chinese thought -- The Book of Songs, Confucius's Analects, Mencius, and Lao Tse. He addresses the question of oblique, indirect, and allusive meaning in order to explore how literary and political techniques of detour give access to a world of symbolization and truth not characterized by simple modes of mimetic representation and static essentialism. Working indirectly, favoring the allusive expression over the direct one, the Chinese art of meaning appears as a complex mode of indication, open to multiple perspectives and variations, infinitely adaptable to situations and contexts. Concentrating on what is not said, or what is only conveyed through other means -- such as the distancing produced by allusive poetic and political motifs -- Jullien traces the ideological and aesthetic benefits and costs of a rhetorical strategy that lacks a fixed ontological perspective and absolute truth. Illuminating in its close textual readings, provocative and sophisticated in its theoretical insights and political analyses, Detour and Access provides a necessary refinement of ways of thinking about Chinese strategies of meaning as yet unanalyzed in the Western world.
Dialectic of Enlightenment is undoubtedly the most influential publication of the Frankfurt School of Critical Theory. Written during the Second World War and circulated privately, it appeared in a printed edition in Amsterdam in 1947. What we had set out to do, the authors write in the Preface, was nothing less than to explain why humanity, instead of entering a truly human state, is sinking into a new kind of barbarism.
Yet the work goes far beyond a mere critique of contemporary events. Historically remote developments, indeed, the birth of Western history and of subjectivity itself out of the struggle against natural forces, as represented in myths, are connected in a wide arch to the most threatening experiences of the present.
The book consists in five chapters, at first glance unconnected, together with a number of shorter notes. The various analyses concern such phenomena as the detachment of science from practical life, formalized morality, the manipulative nature of entertainment culture, and a paranoid behavioral structure, expressed in aggressive anti-Semitism, that marks the limits of enlightenment. The authors perceive a common element in these phenomena, the tendency toward self-destruction of the guiding criteria inherent in enlightenment thought from the beginning. Using historical analyses to elucidate the present, they show, against the background of a prehistory of subjectivity, why the National Socialist terror was not an aberration of modern history but was rooted deeply in the fundamental characteristics of Western civilization.
Adorno and Horkheimer see the self-destruction of Western reason as grounded in a historical and fateful dialectic between the domination of external nature and society. They trace enlightenment, which split these spheres apart, back to its mythical roots. Enlightenment and myth, therefore, are not irreconcilable opposites, but dialectically mediated qualities of both real and intellectual life. Myth is already enlightenment, and enlightenment reverts to mythology. This paradox is the fundamental thesis of the book.
This new translation, based on the text in the complete edition of the works of Max Horkheimer, contains textual variants, commentary upon them, and an editorial discussion of the position of this work in the development of Critical Theory.
For more than forty years, Gianni Vattimo, one of Europe's most important and influential philosophers, has been a leading participant in the postwar turn that has brought Nietzsche back to the center of philosophical enquiry. In this collection of his essays on the subject, which is a dialogue both with Nietzsche and with the Nietzschean tradition, Vattimo explores the German philosopher's most important works and discusses his views on the Übermensch, time, history, truth, hermeneutics, ethics, and aesthetics. He also presents a different, more "Italian" Nietzsche, one that diverges from German and French characterizations. Many contemporary French and poststructuralist philosophers offer literary or aesthetic readings of Nietzsche's work that downplay its political import. Shaped by the revolutionary tradition of 1968, Vattimo's interpretations take Nietzsche seriously as a political philosopher and argue for and defend his relevance to projects for social and political change.
There are, always, more things in heaven and earth than are dreamt of in one's philosophy--and in these essays Charles Taylor turns to those things not fully imagined or avenues not wholly explored in his epochal A Secular Age. Here Taylor talks in detail about thinkers who are his allies and interlocutors, such as Iris Murdoch, Alasdair MacIntyre, Robert Brandom, and Paul Celan. He offers major contributions to social theory, expanding on the issues of nationalism, democratic exclusionism, religious mobilizations, and modernity. And he delves even more deeply into themes taken up in A Secular Age the continuity of religion from the past into the future; the nature of the secular; the folly of hoping to live by "reason alone"; and the perils of moralism. He also speculates on how irrationality emerges from the heart of rationality itself, and why violence breaks out again and again.
In A Secular Age, Taylor more evidently foregrounded his Catholic faith, and there are several essays here that further explore that faith. Overall, this is a hopeful book, showing how, while acknowledging the force of religion and the persistence of violence and folly, we nonetheless have the power to move forward once we have given up the brittle pretensions of a narrow rationalism.
Western philosophy is now two and a half millennia old, but much of it came in just two staccato bursts, each lasting only about 150 years. In his landmark survey of Western philosophy from the Greeks to the Renaissance, The Dream of Reason, Anthony Gottlieb documented the first burst, which came in the Athens of Socrates, Plato, and Aristotle. Now, in his sequel, The Dream of Enlightenment, Gottlieb expertly navigates a second great explosion of thought, taking us to northern Europe in the wake of its wars of religion and the rise of Galilean science. In a relatively short period--from the early 1640s to the eve of the French Revolution--Descartes, Hobbes, Spinoza, Locke, Leibniz, and Hume all made their mark. The Dream of Enlightenment tells their story and that of the birth of modern philosophy.
As Gottlieb explains, all these men were amateurs: none had much to do with any university. They tried to fathom the implications of the new science and of religious upheaval, which led them to question traditional teachings and attitudes. What does the advance of science entail for our understanding of ourselves and for our ideas of God? How should a government deal with religious diversity--and what, actually, is government for? Such questions remain our questions, which is why Descartes, Hobbes, and the others are still pondered today.
Yet it is because we still want to hear them that we can easily get these philosophers wrong. It is tempting to think they speak our language and live in our world; but to understand them properly, we must step back into their shoes. Gottlieb puts readers in the minds of these frequently misinterpreted figures, elucidating the history of their times and the development of scientific ideas while engagingly explaining their arguments and assessing their legacy in lively prose.
With chapters focusing on Descartes, Hobbes, Spinoza, Locke, Pierre Bayle, Leibniz, Hume, Rousseau, and Voltaire--and many walk-on parts--The Dream of Enlightenment creates a sweeping account of what the Enlightenment amounted to, and why we are still in its debt.
"Might this be a dream?" In this book, distinguished philosopher J. J. Valberg approaches the familiar question about dream and reality by seeking to identify its subject matter: what is it that would be the dream if "this" were a dream? It turns out to be a subject matter that contains the whole of the world, space, and time but which, like consciousness for Sartre, is nothing "in itself." This subject matter, the "personal horizon," lies at the heart of the main topics--the first person, the self, and the self in time--explored at length in the book.
The personal horizon is, Valberg contends, the subject matter whose center each of us occupies, and which for each of us ceases with death. This ceasing to be presents itself solipsistically not just as the end of everything "for me" but as the end of everything absolutely. Yet since it is the same for everyone, this cannot be. Death thus confronts us with an impossible fact: something that cannot be but will be. The puzzle about death is one of several extraphilosophical puzzles about the self that Valberg discusses, puzzles that can trouble everyday consciousness without any contribution from philosophy. Nor can philosophy resolve the puzzles. Its task is to get to the bottom of them, and in this respect to understand ourselves--a task philosophy has always set itself.
Early Polemical Writings covers the young Kierkegaard's works from 1834 through 1838. His authorship begins, as it was destined to end, with polemic. Kierkegaard's first published article touches on the theme of women's emancipation, and the other articles from his student years deal with freedom of the press.
Modern readers can see the seeds of Kierkegaard's future career these early pieces. In From the Papers of One Still Living, his review of Hans Christian Andersen's novel Only a Fiddler, Kierkegaard rejects the notion that environment is decisive in determining the fate of genius. He also puts forward his belief that each person needs a life-view or life for which and by which to live, a thought he explores further in the comic play The Battle between the Old and the New Soap-Cellars.
Amid environmental catastrophe, it is vital to recall what unites all forms of life. We share characteristics and genetic material extending back billions of years. More than that, we all-from humans to plants to bacteria-share a planet. We are all Earthlings.
Adrian Parr calls on us to understand ourselves as existing with and among the many forms of Earthling life. She argues that human survival requires us to recognize our interdependent relationships with the other species and systems that make up life on Earth. In a series of meditations, Earthlings portrays the wonder and beauty of life with deep feeling, vivid detail, and an activist spirit. Parr invites readers to travel among the trees of the Amazonian rainforest; take flight with birds and butterflies migrating through the skies; and plunge into the oceans with whales and polar bears-as well as to encounter bodies infected with deadly viruses and maimed by the violence of global capitalism.
Combining poetic observation with philosophical contemplation and scientific evidence, Parr offers a moving vision of a world in upheaval and a potent manifesto for survival. Earthlings is both a joyful celebration of the magnificence of the biosphere and an urgent call for action to save it.
before his descent into madness, the book passes under review all of Nietzsche's previous works so that we, his posthumousreaders, can finally understand him, on his own terms. He reaches final reckonings with his many enemies, including Richard Wagner, German nationalism, modern men in general,
and above all Christianity, proclaiming himself the Antichrist. Ecce Homo is the summation of an extraordinary philosophical career, a last great testament to Nietzsche's will.
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