Banner Message
Please note: Due to the renovations happening to the Pritzker building, the bookstore is in a temporary location without full access to the inventory. There might be items that appear online that are not currently accesible to us to ship to you. If you order these items, you will be refunded and the rest of your order will ship. Feel free to contact us with any questions.
Philosophy
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.
An erudite exploration of transgressive language from the Renaissance by one of Europe's greatest living philosophers.
This book explores how early modern authors broke linguistic boundaries, creating new words and languages that challenged traditional grammar and lexicon, providing historical insight into today's debates on the politics of language. Through a scholarly analysis by Giorgio Agamben, the text delves into the boundary-shifting language of the Renaissance, exemplified by giants like Pantagruel and Gargantua, whose outsized bodies mirror the vastness of their speech. The macaronic language invented by Teofilo Folengo, blending Latin and vernacular, embodies a linguistic rebellion that transforms language into a tangible, unruly force. Featuring illustrations from the Songes drolatiques de Pantagruel and Folengo's Baldo, this volume offers a vivid portrayal of language as a physical, dynamic entity that defies grammatical norms.
Kierkegaard was driven to write The Book on Adler after news spread that a Danish pastor, Adolph P. Adler, claimed to have experienced a revelation in which Christ dictated a new doctrine. Like many others, Kierkegaard was intrigued by Adler--but for different reasons than most. Over the eight years during which Kierkegaard worked on the manuscript, the phenomenon of Adler became a concern secondary to the larger question of authority. Kierkegaard revised the manuscript many times, and published a segment of it as "The Difference between a Genius and an Apostle" in Two Ethical-Religious Essays, but did not publish the work as a whole before his death. The latest integral version of The Book on Adler is included here, along with excerpts from the earlier drafts and a sampling of writing by Adler himself.
A New York Times Book Review Editors' Choice
A Public Books Best Book of the Year
--Esther Duflo "A sustained argument for why we should be optimistic about human progress...[Piketty] has laid out a plan that is smart, thoughtful, and motivated by admirable political convictions."
--Gary Gerstle, Washington Post "Thomas Piketty helped put inequality at the center of political debate. Now, he offers an ambitious program for addressing it...This is political economy on a grand scale, a starting point for debate about the future of progressive politics."
--Michael J. Sandel, author of The Tyranny of Merit "[Piketty] argues that we're on a trajectory of greater, not less, equality and lays out his prescriptions for remedying our current corrosive wealth disparities."
--David Marchese, New York Times Magazine It's easy to be pessimistic these days. We know that inequality has increased dramatically over the past two generations. Its ravages are increasingly impossible to ignore. But the grand sweep of history gives us reasons for hope. In this short and surprisingly optimistic history of human progress, the world's leading economist of inequality shows that over the centuries we have been moving, fitfully and inconsistently but inexorably, toward greater equality. Thomas Piketty guides us through the seismic movements that have made the modern world: the birth of capitalism, the age of revolution, imperialism, slavery, two world wars, and the building of the welfare state. He shows that through it all, societies have moved toward a more just distribution of income and assets, reducing racial and gender inequalities and offering greater access to health care, education, and the rights of citizenship. To keep moving, he argues, we need to commit to legal, social, fiscal, and educational systems that can make equality a lasting reality, while resisting the temptations of cultural separatism. At stake is the quality of life for billions of people. We know we can do better. But do we dare?
In this masterful work, Jean-Luc Marion shows how some of Descartes' most decisive points remain masked by the various "Cartesianisms" that historiography and convenient simplifications alike have constructed. The book's first half shows how Descartes lines up against Cartesianism, setting forth several closely argued attempts to free up the positive status of skepticism in the Cartesian corpus, the non-substantial (and non-reflexive) character of the ego cogito, the complex elaboration of the idea of the infinite, and the role of esteem as a mode of the cogitatio. Marion then offers a second set of studies examining the work of Montaigne, Hobbes, and Spinoza and seeking to reconstitute some of the ways in which Cartesianism (and non-Cartesianism) become opposed to Descartes. Arising at the pivot point between these two paths of inquiry is a chapter dedicated to Descartes and phenomenology, with particular focus on how Descartes can be understood to have practiced-in his own way and by anticipation-a genuine phenomenological reduction. The final volume in Jean-Luc Marion's erudite trilogy of Cartesian Questions, this authoritative book demonstrates that, rather than belonging strictly to the past, Descartes continues to speak to our future.
A literal translation, allowing the simplicity and vigor of the Greek diction to shine through.
Explicitness is one of the fundamental mysteries in which our lives are wrapped. Our capacity, as conscious subjects, to make things explicit, so that what-is presents itself as "that-it-is" or "that-it-is-the-case" is at the heart of the mystery of human being.
Circling Round Explicitness is an endeavour to make explicitness explicit or, at least, more explicit. Its ambition is rooted in the belief that the failure to acknowledge the centrality to our nature as human beings of our capacity to make things explicit explains many false directions in contemporary philosophy, most importantly the embrace of scientism. With characteristic erudition and acuity across a breathtaking range of subjects, Ray Tallis explores how explicitness connects with fundamental ontological, metaphysical and epistemological questions, including the gap between matter and persons, and between mind and brain, the nature of ourselves as embodied subjects and as agents, the phenomenology of thought, the realm of possibility (and probability) and the ideas of reality and truth. Although the attempt to grasp explicitness is fraught with challenges - to reach out to that which comprises one's act of reaching - the task is a fascinating endeavour that takes us closer to understanding what it is to be, to be human, and our connection with the material world. In circling round explicitness, we are circling round Man, the Explicit Animal, around ourselves.
An urgent interrogation of an eroding norm
Amidst unprecedented turmoil in American Democracy--as norms of conduct in our institutions erode and polarizing, combative behavior is increasingly rewarded--an acclaimed group of thought leaders, policymakers, artists, activists, and scholars interrogate a cornerstone of American politics and society: civility. In Civility Unbound, these luminaries examine civility and address the question of whether being "civil" is a fundamental good. Tackling the concept's core paradoxes, they consider how those in power have defined civility to regulate the norms of "acceptable" behavior in politics. The collection features powerful contributions: Norm Ornstein discusses how tribalization has pushed political institutions to the breaking point; Jonathan Haidt describes how social media supercharges moralistic anger while dissolving trust and cooperation; Lynn Mie Itagaki unearths the ways in which civility is deployed as a means to delay or defer the pursuit of justice; Karen Jackson-Weaver recounts the history of African American women deploying civility in the fight for universal suffrage; Ricardo Maldonado uses his own life as a Puerto Rican poet as a case study to think about issues of belonging and identity; and Anthony Appiah points to how civility can be a positive means for negotiating our differences. Together, these essays present readers with a sweeping understanding of the values that set the political environment, addressing how these conventions evolve or deteriorate over time. Ultimately, Civility Unbound offers a potential path forward for redeeming this democratic value, in the pursuit of accepting differences, facilitating dialogue, and encouraging compromise.
The experience of the impossible churns up in our epoch whenever a collective dream turns to trauma: politically, sexually, economically, and with a certain ultimacy, ecologically. Out of an ancient theological lineage, the figure of the cloud comes to convey possibility in the face of the impossible. An old mystical nonknowing of God now hosts a current knowledge of uncertainty, of indeterminate and interdependent outcomes, possibly catastrophic. Yet the connectivity and collectivity of social movements, of the fragile, unlikely webs of an alternative notion of existence, keep materializing--a haunting hope, densely entangled, suggesting a more convivial, relational world.
Catherine Keller brings process, feminist, and ecopolitical theologies into transdisciplinary conversation with continental philosophy, the quantum entanglements of a "participatory universe," and the writings of Nicholas of Cusa, Walt Whitman, A. N. Whitehead, Gilles Deleuze, and Judith Butler, to develop a "theopoetics of nonseparable difference." Global movements, personal embroilments, religious diversity, the inextricable relations of humans and nonhumans--these phenomena, in their unsettling togetherness, are exceeding our capacity to know and manage. By staging a series of encounters between the nonseparable and the nonknowable, Keller shows what can be born from our cloudiest entanglement.
Originally published in 1965.
A UNC Press Enduring Edition -- UNC Press Enduring Editions use the latest in digital technology to make available again books from our distinguished backlist that were previously out of print. These editions are published unaltered from the original, and are presented in affordable paperback formats, bringing readers both historical and cultural value.
A preeminent Renaissance philosopher on the founder of Neoplatonism
Marsilio Ficino (1433-1499) was the leading Platonic philosopher of the Renaissance and is generally recognized as the greatest authority on ancient Platonism before modern times. Among his greatest accomplishments as a scholar was his 1492 Latin translation of the complete works of Plotinus (204-270 CE), the founder of Neoplatonism. The 1492 edition also contained an immense commentary that remained for centuries the principal introduction to Plotinus's works for Western scholars. At the same time, it constitutes a major statement of Ficino's own late metaphysics. The I Tatti edition, planned in six volumes, contains the first modern edition of the Latin text and the first translation into any modern language. The present volume also contains a summary of Ficino's argumentation in the commentary on Plotinus' First Ennead.
The Holocaust and attempts to deny it, racism, murder, the case of Mary Bell. How can we include these and countless other examples of evil within our vision of a common humanity? These painful human incongruities are precisely what Raimond Gaita boldly harmonizes in his powerful new book, A Common Humanity.
Hatred with forgiveness, evil with love, suffering with compassion, and the mundane with the precious. Gaita asserts that our conception of humanity cannot be based upon the empty language of individual rights when it is our shared feelings of grief, hope, love, guilt, shame and remorse that offer a more potent foundation for common understanding. Drawing on the work of Hannah Arendt, Simon Weil, Primo Levi, George Orwell, Iris Murdoch and Sigmund Freud, Gaita creates a beautifully written and provocative new picture of our common humanity.
Bohr's term complementarity describes a situation, unavoidable in quantum physics, in which two theories thought to be mutually exclusive are required to explain a single phenomenon. Light, for example, can only be explained as both wave and particle, but no synthesis of the two is possible. This theoretical transformation is then examined in relation to the ways that Derrida sets his work against or outside of Hegel, also resisting a similar kind of synthesis and enacting a transformation of its own.
Though concerned primarily with Bohr and Derrida, Plotnitsky also considers a wide range of anti-epistemological endeavors including the work of Nietzsche, Bataille, and the mathematician Kurt Gödel. Under the rubric of complementarity he develops a theoretical framework that raises new possiblilities for students and scholars of literary theory, philosophy, and philosophy of science.
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.
In Philosophical Fragments the pseudonymous author Johannes Climacus explored the question: What is required in order to go beyond Socratic recollection of eternal ideas already possessed by the learner? Written as an afterword to this work, Concluding Unscientific Postscript is on one level a philosophical jest, yet on another it is Climacus's characterization of the subjective thinker's relation to the truth of Christianity. At once ironic, humorous, and polemical, this work takes on the "unscientific" form of a mimical-pathetical-dialectical compilation of ideas. Whereas the movement in the earlier pseudonymous writings is away from the aesthetic, the movement in Postscript is away from speculative thought. Kierkegaard intended Postscript to be his concluding work as an author. The subsequent "second authorship" after The Corsair Affair made Postscript the turning point in the entire authorship. Part One of the text volume examines the truth of Christianity as an objective issue, Part Two the subjective issue of what is involved for the individual in becoming a Christian, and the volume ends with an addendum in which Kierkegaard acknowledges and explains his relation to the pseudonymous authors and their writings. The second volume contains the scholarly apparatus, including a key to references and selected entries from Kierkegaard's journals and papers.
In Philosophical Fragments the pseudonymous author Johannes Climacus explored the question: What is required in order to go beyond Socratic recollection of eternal ideas already possessed by the learner? Written as an afterword to this work, Concluding Unscientific Postscript is on one level a philosophical jest, yet on another it is Climacus's characterization of the subjective thinker's relation to the truth of Christianity. At once ironic, humorous, and polemical, this work takes on the "unscientific" form of a mimical-pathetical-dialectical compilation of ideas. Whereas the movement in the earlier pseudonymous writings is away from the aesthetic, the movement in Postscript is away from speculative thought. Kierkegaard intended Postscript to be his concluding work as an author. The subsequent "second authorship" after The Corsair Affair made Postscript the turning point in the entire authorship. Part One of the text volume examines the truth of Christianity as an objective issue, Part Two the subjective issue of what is involved for the individual in becoming a Christian, and the volume ends with an addendum in which Kierkegaard acknowledges and explains his relation to the pseudonymous authors and their writings. The second volume contains the scholarly apparatus, including a key to references and selected entries from Kierkegaard's journals and papers.
Our ideas about Confucius come from the stories told about him. He often appears as the great sage of ancient China, handing down timeless moral precepts to his disciples and to posterity. Yet over the course of twenty-five centuries, Confucius has meant many different things to different people, representing varied views on political order, ethical behavior, and personal well-being.
This book explores enduring narratives about Confucius, shedding light on his role as a symbol of cultural ideals and a fulcrum of ideological debates across eras. Wai-yee Li translates and provides commentary on a wide range of key texts, examining how Confucius's legacy was interpreted in different historical moments. Beginning with the canonical account by the historian Sima Qian, she canvasses Daoist and Legalist writings from the Warring States, a ballad about a homicidal Confucius from the Tang dynasty, an eighteenth-century anthology of jokes, modern writers such as Lu Xun, and contemporary rap music, among others. Focusing on how these stories are told, Li identifies continuities, ruptures, and unexpected connections in the representations of Confucius and considers the questions they raise. Suitable for a range of courses, this book offers new ways to understand Chinese cultural and intellectual history through Confucius and his transformations.
Everyone has mistaken one thing for another, such as a stranger for an acquaintance. A person who has mistaken two things, Joseph L. 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.