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Western Philosophy
The first book to address the historical failures of philosophy--and what we can learn from them
Philosophers are generally unaware of the failures of philosophy, recognizing only the failures of particular theories, which are then remedied with other theories. But, taking the long view, philosophy has actually collapsed several times, been abandoned, sometimes for centuries, and been replaced by something quite different. When it has been revived it has been with new aims that are often accompanied by implausible attempts to establish continuity with a perennial philosophical tradition. What do these failures tell us? The Failures of Philosophy presents a historical investigation of philosophy in the West, from the perspective of its most significant failures: attempts to provide an account of the good life, to establish philosophy as a discipline that can stand in judgment over other forms of thought, to set up philosophy as a theory of everything, and to construe it as a discipline that rationalizes the empirical and mathematical sciences. Stephen Gaukroger argues that these failures reveal more about philosophical inquiry and its ultimate point than its successes ever could. These failures illustrate how and why philosophical inquiry has been conceived and reconceived, why philosophy has been thought to bring distinctive skills to certain questions, and much more. An important and original account of philosophy's serial breakdowns, The Failures of Philosophy ultimately shows how these shortcomings paradoxically reveal what matters most about the field.
With Western cultures becoming more pluralistic, the question of "truth" in politics has become a game of interpretations. Today, we face the demise of the very idea of truth as an objective description of facts, though many have yet to acknowledge that this is changing.
Gianni Vattimo explicitly engages with the important consequences for democracy of our changing conception of politics and truth, such as a growing reluctance to ground politics in science, economics, and technology. Yet in Vattimo's conception, a farewell to truth can benefit democracy, exposing the unspoken issues that underlie all objective claims. The end of absolute truth challenges the legitimacy of policies based on perceived objective necessities--protecting the free market, for example, even if it devastates certain groups or classes. Vattimo calls for a truth that is constructed with consensus and a respect for the liberty of all. By taking into account the cultural paradigms of others, a more "truthful" society--freer and more democratic--becomes possible. In this book, Vattimo continues his reinterpretation of Christianity as a religion of charity and hope, freeing society from authoritarian, metaphysical dogmatism. He also extends Nietzsche's "death of God" to the death of an authoritarian God, ushering in a new, postreligious Christianity. He connects the thought of Martin Heidegger, Karl Marx, and Karl Popper with surprising results and accommodates modern science more than in his previous work, reconciling its validity with an insistence that knowledge is interpretive. Vattimo's philosophy justifies Western nihilism in its capacity to dispense with absolute truths. Ranging over politics, ethics, religion, and the history of philosophy, his reflections contribute deeply to a modern reconception of God, metaphysics, and the purpose of reality.
"Experiencing a change of aspect is characterized by our recognition that something has altered and nothing has altered."--from Fat Wednesday
In Fat Wednesday, John Verdi probes how the inexplicable connections of words can help us understand the ever-changing connections of things that we actually see in everyday experience. In his preface he writes, "I explore two related concepts: aspect-seeing and experiencing the meaning of a word."
Verdi considers how our experience of seeing aspects, wherever they appear, helps us imagine possible meanings for philosophy's opening question: "What is there?" He illuminates Ludwig Wittgenstein's ideas on language and perception while challenging readers to think through for themselves the different ways in which we see.
A major influence in the development of analytic philosophy, Ludwig Wittgenstein (1889-1951) was a leading thinker in the study of logic, the philosophy of mathematics, the philosophy of mind, and the philosophy of language. Bertrand Russell described him as "the most perfect example I have ever known of genius as traditionally conceived, passionate, profound, intense, and dominating."
"A representational painting is essentially ambiguous: it is both paint on canvas and a representation of people and objects. We are not fooled by the painting; we see that it is both paint and picture. We take an interest in it because we take an interest in aspects."--from Fat Wednesday
John Verdi has taught at St. John's College in Annapolis and Santa Fe since 1975. His areas of special interest have included the writings of Wittgenstein and Nietzsche, the foundations of mathematics, and the common ground between psychology and philosophy.
"A dazzling wealth of stimulating reflection and wise insight. To read Feeling Our Feelings is to relive one's own early moments of intellectual awakening, with the all the advantages of age and experience. Eva Brann proves to be a most steady and enlightening guide on an inquiry into the relation between life and thought that few have pursued so thoroughly."--Susan Shell, Department of Political Science, Boston College
In Feeling Our Feelings, Eva Brann considers what the great philosophers on the passions and feelings have thought and written about them. She examines the relevant work of Plato, Aristotle, the Stoics, Aquinas, Descartes, Spinoza, Adam Smith, Hume, Kierkegaard, and Heidegger, and also includes a chapter on contemporary studies on the brain. Feeling Our Feelings provides a comprehensive look at this pervasive and elusive topic.
"'Feeling our feelings' comes from the words a little boy called Zeke said to me some thirty years ago when he was four. I was swinging him in a park in Cambridge, Massachusetts, and not doing it right. 'Swing me higher, ' he said, 'I want to feel my feelings.' The phrase stuck with me; you might say it festered in my mind; it agitated questions: Why do we all want to feel our feelings, so generally that people 'not in touch' with them are thought to be in need of therapy? What feeling was swinging high inducing? Was it an exultation of the body or an exhilaration of the soul? When he wanted to be feeling his feelings, was there a difference between the general feeling, the mere consciousness of being affected, and his particular feelings, the distinguishable affects?--as, when you sing a song, there is a difference between the singing done and the song sung--or is there?"--Eva Brann, from her Preface
Eva Brann is a member of the senior faculty at St. John's College in Annapolis, Maryland, where she has taught for fifty years. Brann holds an M.A. in Classics and a Ph.D. in Archaeology from Yale University. She is a 2005 recipient of the National Humanities Medal.
A revolutionary history and theory of harmony from music to metaphysics
An ancient tradition holds that Pythagoras invented harmony. It is said that one day, he wandered by a forge and, hearing a wondrous sound come from within, ventured in to investigate. He found five men hammering with five hammers. To his astonishment, he discovered that four of the five hammers stood in a marvelous set of proportions, which, when combined, allowed him to reconstruct the laws of music. But there was also a fifth hammer. Pythagoras saw and heard it, but he could not measure it; nor could he reason its discordant sound. He therefore discarded it. What was this hammer, such that Pythagoras chose so decidedly to reject it? In The Fifth Hammer, Daniel Heller-Roazen lucidly shows how that fabled gesture offers a key for understanding ideas of harmony in the broadest sense of the term. Since antiquity, "harmony" has been a name for more than a theory of musical sounds; it has constituted a paradigm for the scientific understanding of the sensible world. Nature, through harmony, has been transcribed in the ideal elements of mathematics. But, time and again, the transcription has run up against one fundamental limit: something in nature resists being written down in a set of ideal units. A fifth hammer, obstinately, continues to sound. In eight chapters, linked together like the tones of a single scale, The Fifth Hammer explores the sounds and echoes of that percussion, as they have made themselves felt on the most varied of attempts to understand the natural world. In vastly different and yet complementary ways, ancient thought and early modern science and philosophy, before and after Galileo, encountered a troubling dimension of nature, which they sought to interpret and resolve. Confronting disproportion, they revealed their fundamental aims and limits. From music to metaphysics, from aesthetics to astronomy, and from Plato and Boethius to Kepler, Leibniz and Kant, The Fifth Hammer explores the ways in which orderings of the sensible world have continued to suggest a reality that neither notes nor letters can fully transcribe.
For Self-Examination and its companion piece Judge for Yourself! are the culmination of Søren Kierkegaard's "second authorship," which followed his Concluding Unscientific Postscript. Among the simplest and most readily comprehended of Kierkegaard's books, the two works are part of the signed direct communications, as distinguished from his earlier pseudonymous writings. The lucidity and pithiness, and the earnestness and power, of For Self-Examination and Judge for Yourself! are enhanced when, as Kierkegaard requested, they are read aloud. They contain the well-known passages on Socrates' defense speech, how to read, the lover's letter, the royal coachman and the carriage team, and the painter's relation to his painting. The aim of awakening and inward deepening is signaled by the opening section on Socrates in For Self-Examination and is pursued in the context of the relations of Christian ideality, grace, and response. The secondary aim, a critique of the established order, links the works to the final polemical writings that appear later after a four-year period of silence.
Francis Bacon (1561-1626), commonly regarded as one of the founders of the Scientific Revolution, exerted a powerful influence on the intellectual development of the modern world. He also led a remarkably varied and dramatic life as a philosopher, writer, lawyer, courtier, and statesman. Although there has been much recent scholarship on individual aspects of Bacon's career, Perez Zagorin's is the first work in many years to present a comprehensive account of the entire sweep of his thought and its enduring influence. Combining keen scholarly and psychological insights, Zagorin reveals Bacon as a man of genius, deep paradoxes, and pronounced flaws.
The book begins by sketching Bacon's complex personality and troubled public career. Zagorin shows that, despite his idealistic philosophy and rare intellectual gifts, Bacon's political life was marked by continual careerism in his efforts to achieve advancement. He follows Bacon's rise at court and describes his removal from his office as England's highest judge for taking bribes. Zagorin then examines Bacon's philosophy and theory of science in connection with his project for the promotion of scientific progress, which he called "The Great Instauration." He shows how Bacon's critical empiricism and attempt to develop a new method of discovery made a seminal contribution to the growth of science. He demonstrates Bacon's historic importance as a prophetic thinker, who, at the edge of the modern era, predicted that science would be used to prolong life, cure diseases, invent new materials, and create new weapons of destruction. Finally, the book examines Bacon's writings on such subjects as morals, politics, language, rhetoric, law, and history. Zagorin shows that Bacon was one of the great legal theorists of his day, an influential philosopher of language, and a penetrating historian. Clearly and beautifully written, the book brings out the richness, scope, and greatness of Bacon's work and draws together the many, colorful threads of an extraordinarily brilliant and many-sided mind.
A timely new critique of capitalism's persistent failure to value nature
Capitalism is typically treated as a force for relentless commodification. Yet it consistently fails to place value on vital aspects of the nonhuman world, whether carbon emissions or entire ecosystems. In Free Gifts, Alyssa Battistoni explores capitalism's persistent failure to value nature, arguing that the key question is not the moral issue of why some kinds of nature shouldn't be commodified, but the economic puzzle of why they haven't been. To understand contemporary ecological problems from biodiversity collapse to climate change, she contends, we have to understand how some things come to have value under capitalism--and how others do not. To help us do so, Battistoni recovers and reinterprets the idea of the free gift of nature used by classical economic thinkers to describe what we gratuitously obtain from the natural world, and builds on Karl Marx's critique of political economy to show how capitalism fundamentally treats nature as free for the taking. This novel theory of capitalism's relationship to nature not only helps us understand contemporary ecological breakdown, but also casts capitalism's own core dynamics in a new light. Battistoni addresses four different instances of the free gift in political economic thought, each in a specific domain: natural agents in industry, pollution in the environment, reproductive labor in the household, and natural capital in the biosphere. In so doing, she offers new readings of major twentieth-century thinkers, including Friedrich Hayek, Simone de Beauvoir, Garrett Hardin, Silvia Federici, and Ronald Coase. Ultimately, she offers a novel account of freedom for our ecologically troubled present, developing a materialist existentialism to argue that capitalism limits our ability to be responsible for our relationships to the natural world, and imagining how we might live freely while valuing nature's gifts.
Can any of us ever really be free? Do we follow the rules our society gives us because we want to, or because we are forced to? Discipline, Freedom, Resistance challenges the received wisdom that discipline and freedom are opposite and mutually exclusive. Though it is typically argued that a well-ordered liberal society must discipline its more unruly citizens to maintain freedom for all, Flathman shows how resistance to rules can mean more than criminals breaking laws. Resistance can also mean political protest and political dialogues about what the rules can be. Discipline, Freedom, Resistance draws on Foucault's theories of the self to describe the inner discipline it takes to resist authority-declaring that individuals must sometimes resist forces that wish to destroy freedom, to ensure freedom.
arguments--drawing upon evolutionary biology, cognitive neuroscience, economics, and philosophy--that far from being an enemy of traditional explorations of freedom, morality, and meaning, the evolutionary perspective can be an indispensable ally. In Freedom Evolves, Dennett seeks to place ethics on the foundation it deserves: a realistic, naturalistic, potentially unified vision of our place in nature.
Theories of justice often fixate on purely normative, abstract principles unrelated to real-world situations. The philosopher and theorist Axel Honneth addresses this disconnect, and constructs a theory of justice derived from the normative claims of Western liberal-democratic societies and anchored in morally legitimate laws and institutionally established practices.
Honneth's paradigm--which he terms "a democratic ethical life"--draws on the spirit of Hegel's Philosophy of Right and his own theory of recognition, demonstrating how concrete social spheres generate the tenets of individual freedom and a standard for what is just. Using social analysis to re-found a more grounded theory of justice, he argues that all crucial actions in Western civilization, whether in personal relationships, market-induced economic activities, or the public forum of politics, share one defining characteristic: they require the realization of a particular aspect of individual freedom. This fundamental truth informs the guiding principles of justice, enabling a wide-ranging reconsideration of its nature and application.
This book, the text of Martin Heidegger's lecture course of 1929/30, is crucial for an understanding of Heidegger's transition from the major work of his early years, Being and Time, to his later preoccupations with language, truth, and history. First published in German in 1983 as volume 29/30 of Heidegger's collected works, The Fundamental Concepts of Metaphysics presents an extended treatment of the history of metaphysics and an elaboration of a philosophy of life and nature. Heidegger's concepts of organism, animal behavior, and environment are uniquely developed and defined with intensity. Of major interest is Heidegger's brilliant phenomenological description of the mood of boredome, which he describes as a "fundamental attunement" of modern times.
Though coming from different and distinct intellectual traditions, Richard Rorty and Gianni Vattimo are united in their criticism of the metaphysical tradition. The challenges they put forward extend beyond philosophy and entail a reconsideration of the foundations of belief in God and the religious life. They urge that the rejection of metaphysical truth does not necessitate the death of religion; instead it opens new ways of imagining what it is to be religious--ways that emphasize charity, solidarity, and irony. This unique collaboration, which includes a dialogue between the two philosophers, is notable not only for its fusion of pragmatism (Rorty) and hermeneutics (Vattimo) but also for its recognition of the limits of both traditional religious belief and modern secularism.
In "Anticlericalism and Atheism" Rorty discusses Vattimo's work Belief and argues that the end of metaphysics paves the way for an anti-essentialist religion. Rorty's conception of religion, determined by private motives, is designed to produce the gospel's promise that henceforth God will not consider humanity as a servant but as a friend. In "The Age of Interpretation," Vattimo, who is both a devout Catholic and a frequent critic of the church, explores the surprising congruence between Christianity and hermeneutics in light of the dissolution of metaphysical truth. As in hermeneutics, interpretation is central to Christianity, which introduced the world to the principle of interiority, dissolving the experience of objective reality into "listening to and interpreting messages." The lively dialogue that concludes this volume, moderated and edited by Santiago Zabala, analyzes the future of religion together with the political, social, and historical aspects that characterize our contemporary postmodern, postmetaphysical, and post-Christian world.
