To dismiss the work of philosophers and theologians of the past because of their limited perceptions of the whole of humankind is tantamount to tossing the tot out with the tub water. Such is the case when feminist scholars of religion and ethics confront Thomas Aquinas, whose views of women can only be described as misogynistic. Rather than dispense with him, Susanne DeCrane seeks to engage Aquinas and reflect his otherwise compelling thought through the prism of feminist theology, hermeneutics, and ethics.
Focusing on one of Aquinas's great intellectual contributions, the fundamental notion of "the common good"—in short, the human will toward peace and justice—DeCrane demonstrates the currency of that notion through a contemporary social issue: women's health care in the United States and, specifically, black women and breast cancer. In her skillful re-engagement with Aquinas, DeCrane shows that certain aspects of religious traditions heretofore understood as oppressive to women and minority groups can actually be parsed, "retrieved," and used to rectify social ills.
Aquinas, Feminism, and the Common Good is a bold and intellectually rigorous feminist retrieval of an important text by a Catholic scholar seeking to remain in the tradition, while demanding that the tradition live up to its emphasis on human equity and justice.
Considering Levinas’s critique of French liberalism and Nazi racial politics, and the links between them, Maldonado-Torres identifies a “master morality” of dominion and control at the heart of western modernity. This master morality constitutes the center of a warring paradigm that inspires and legitimizes racial policies, imperial projects, and wars of invasion. Maldonado-Torres refines the description of modernity’s war paradigm and the Levinasian critique through Fanon’s phenomenology of the colonized and racial self and the politics of decolonization, which he reinterprets in light of the Levinasian conception of ethics. Drawing on Dussel’s genealogy of the modern imperial and warring self, Maldonado-Torres theorizes race as the naturalization of war’s death ethic. He offers decolonial ethics and politics as an antidote to modernity’s master morality and the paradigm of war. Against War advances the de-colonial turn, showing how theory and ethics cannot be conceived without politics, and how they all need to be oriented by the imperative of decolonization in the modern/colonial and postmodern world.
THIS EBOOK IS NO LONGER AVAILABLE.
The enduring fascination of Plato's dialogues rests not only on the dazzling range of his arguments and opinions, but also on the extraordinary richness of his literary style. The great Greek philosopher captures the imagination and stimulates the curiosity of his readers through his expert use of the techniques devised by the rhetoricians and the poets of his time: Plato, the critic of art and poetry, shows himself a consummate artist.
This book is not a study of Plato's philosophy, but a contribution to the literary interpretation of the dialogues, through analysis of their formal structure, characterization, language, and imagery. Among the dialogues considered in these interrelated essays are some of Plato's most admired and influential works, including Gorgias, the Symposium, the Republic and Phaedrus. Special attention is paid to the personality of Socrates, Plato's remarkable mentor, and to his interaction with the other characters in the dialogues. The author also discusses particular problems such as the sources for our knowledge of Socrates, the origins of the dialogue form, Plato's use of myth, and the "totalitarianism" of the Republic.This combination of sympathetic literary criticism and exact historical scholarship makes The Art of Plato a valuable contribution to the study of one of the greatest of all Greek writers.
The Nicomachean Ethics is one of Aristotle’s most widely read and influential works. Ideas central to ethics—that happiness is the end of human endeavor, that moral virtue is formed through action and habituation, and that good action requires prudence—found their most powerful proponent in the person medieval scholars simply called “the Philosopher.” Drawing on their intimate knowledge of Aristotle’s thought, Robert C. Bartlett and Susan D. Collins have produced here an English-language translation of the Ethics that is as remarkably faithful to the original as it is graceful in its rendering.
Aristotle is well known for the precision with which he chooses his words, and in this elegant translation his work has found its ideal match. Bartlett and Collins provide copious notes and a glossary providing context and further explanation for students, as well as an introduction and a substantial interpretive essay that sketch central arguments of the work and the seminal place of Aristotle’s Ethics in his political philosophy as a whole.
The Nicomachean Ethics has engaged the serious interest of readers across centuries and civilizations—of peoples ancient, medieval, and modern; pagan, Christian, Muslim, and Jewish—and this new edition will take its place as the standard English-language translation.
Nicomachean Ethics VI is considered one of classical philosophy’s greatest achievements. Aristotle on Practical Wisdom is the first full-scale commentary on this work to be issued in over a century, and is the most comprehensive and philosophically illuminating to date. A meticulous translation coupled with facing-page analysis enables readers to engage directly with the account of phronêsis or practical wisdom that Aristotle is developing, while a full introduction locates that account in the context of his ethical thought and of later ethical thought more generally. The commentary discusses the text line by line, illuminating obscure passages, explaining technical ones, and providing a new overall interpretation of the work and the nature of practical reason.
A companion volume, Action, Contemplation, and Happiness, expands on this interpretation to provide a startling new picture of Aristotle’s thought as a whole. Although the two books can be approached separately, together they constitute one of the most daring and original contemporary readings of Aristotle’s philosophy. Aimed at committed students of these notoriously difficult writings, C. D. C. Reeve’s engaging and lucid books should find a wide audience among philosophers, classicists, and all readers willing to wrestle with a thinker of unparalleled subtlety, depth, and scope.
What is the good life for a human being? Aristotle’s exploration of this question in the Nicomachean Ethics has established it as a founding work of Western philosophy, though its teachings have long puzzled readers and provoked spirited discussion. Adopting a radically new point of view, Ronna Burger deciphers some of the most perplexing conundrums of this influential treatise by approaching it as Aristotle’s dialogue with the Platonic Socrates.
Tracing the argument of the Ethics as it emerges through that approach, Burger’s careful reading shows how Aristotle represents ethical virtue from the perspective of those devoted to it while standing back to examine its assumptions and implications.
“This is the best book I have read on Aristotle’s Nicomachean Ethics. It is so well crafted that reading it is like reading the Ethics itself, in that it provides an education in ethical matters that does justice to all sides of the issues.”—Mary P. Nichols, Baylor University
The notion of practical wisdom is one of Aristotle’s greatest inventions. It has inspired philosophers as diverse as Martin Heidegger, Hans-Georg Gadamer, Elizabeth Anscombe, Michael Thompson, and John McDowell. Now a leading scholar of ancient philosophy offers a challenge to received accounts of practical wisdom by situating it in the larger context of Aristotle’s views on knowledge and reality.
That happiness is the end pursued by practical wisdom is commonly agreed. What is disputed is whether happiness is to be found in the practical life of political action, in which we exhibit courage, temperance, and other virtues of character, or in the contemplative life, where theoretical wisdom is the essential virtue. C. D. C. Reeve argues that the dichotomy is bogus, that these lives are in fact parts of a single life, which is the best human one. In support of this view, he develops innovative accounts of many of the central notions in Aristotle’s metaphysics, epistemology, and psychology, including matter and form, scientific knowledge, dialectic, educatedness, perception, understanding, political science, practical truth, deliberation, and deliberate choice. These accounts are based directly on freshly translated passages from many of Aristotle’s writings. Action, Contemplation, and Happiness is an accessible essay not just on practical wisdom but on Aristotle’s philosophy as a whole.
Aristotle was the founder not only of logic but also of modal logic. In the Prior Analytics he developed a complex system of modal syllogistic which, while influential, has been disputed since antiquity—and is today widely regarded as incoherent. In this meticulously argued new study, Marko Malink presents a major reinterpretation of Aristotle’s modal syllogistic. Combining analytic rigor with keen sensitivity to historical context, he makes clear that the modal syllogistic forms a consistent, integrated system of logic, one that is closely related to other areas of Aristotle’s philosophy.
Aristotle’s modal syllogistic differs significantly from modern modal logic. Malink considers the key to understanding the Aristotelian version to be the notion of predication discussed in the Topics—specifically, its theory of predicables (definition, genus, differentia, proprium, and accident) and the ten categories (substance, quantity, quality, and so on). The predicables introduce a distinction between essential and nonessential predication. In contrast, the categories distinguish between substantial and nonsubstantial predication. Malink builds on these insights in developing a semantics for Aristotle’s modal propositions, one that verifies the ancient philosopher’s claims of the validity and invalidity of modal inferences.
Malink recognizes some limitations of this reconstruction, acknowledging that his proof of syllogistic consistency depends on introducing certain complexities that Aristotle could not have predicted. Nonetheless, Aristotle’s Modal Syllogistic brims with bold ideas, richly supported by close readings of the Greek texts, and offers a fresh perspective on the origins of modal logic.
Understanding “what something is” is a project that has long occupied philosophers. Perhaps no thinker in the Western tradition has had more influence on how we approach this question than Aristotle, whose Metaphysics remains the locus classicus of rigorous examinations into the nature of being. Now, in an elegantly argued new study, Aryeh Kosman reinterprets Aristotle’s ontology and compels us to reexamine some of our most basic assumptions about the great philosopher’s thought.
For Aristotle, to ask “what something is” is to inquire into a specific mode of its being, something ordinarily regarded as its “substance.” But to understand substance, we need the concept of energeia—a Greek term usually translated as “actuality.” In a move of far-reaching consequence, Kosman explains that the correct translation of energeia is not “actuality” but “activity.” We have subtly misunderstood the Metaphysics on this crucial point, says Kosman. Aristotle conceives of substance as a kind of dynamic activity, not some inert quality. Substance is something actively being what it is.
Kosman demonstrates how this insight significantly alters our understanding of a number of important concepts in Aristotelian thought, from accounts of motion, consciousness, and essence to explanations of the nature of animal and divine being. Whether it is approached as an in-depth introduction to Aristotle’s metaphysics or as a highly original reassessment sure to spark debate, there can be no argument that The Activity of Being is a major contribution to our understanding of one of philosophy’s most important thinkers.
Although it is widely acknowledged that St. Augustine was a consummate artist as well as a great philosopher, and that he was deeply concerned with art, beauty and human values, relatively little attention has been paid to his theory of aesthetics. Now a distinguished Augustine scholar turns to this important subject and offers a book that is at once engaging, comprehensive and complete.
Father O'Connell begins with a paradox: how could so dedicated a literary artist propose, at times, a theory of art that amounts to the banishment of art? In attempting to answer this and other important questions, the author's purpose is not merely to recount but to retrieve St. Augustine's views. He suggests that Augustine's need to understand, and by understanding to exorcise, art's spell on him provides a key to all the philosophical and theological questions that absorbed him. Seen in this light, St. Augustine's aesthetic may lie at the very heart of his philosophy.
Anselm of Canterbury (1033–1109 CE), in his work Proslogion, originated the “ontological argument” for God’s existence, famously arguing that “something than which nothing greater can be conceived,” which he identifies with God, must actually exist, for otherwise something greater could indeed be conceived. Some commentators have claimed that although Anselm may not have been conscious of the fact, the Proslogion as well as his Reply to Gaunilo contains passages that constitute a second independent proof: a “modal ontological argument” that concerns the supposed logical necessity of God’s existence. Other commentators disagree, countering that the alleged second argument does not stand on its own but presupposes the conclusion of the first.
Anselm’s Other Argument stakes an original claim in this debate, and takes it further. There is a second a priori argument in Anselm (specifically in the Reply), A. D. Smith contends, but it is not the modal argument past scholars have identified. This second argument surfaces in a number of forms, though always turning on certain deep, interrelated metaphysical issues. It is this form of argument that in fact underlies several of the passages which have been misconstrued as statements of the modal argument. In a book that combines historical research with rigorous philosophical analysis, Smith discusses this argument in detail, finally defending a modification of it that is implicit in Anselm. This “other argument” bears a striking resemblance to one that Duns Scotus would later employ.
In contemporary discussions of abortion, both sides argue well-worn positions, particularly concerning the question, When does human life begin? Though often invoked by the Catholic Church for support, Thomas Aquinas in fact held that human life begins after conception, not at the moment of union. But his overall thinking on questions of how humans come into being, and cease to be, is more subtle than either side in this polarized debate imagines. Fabrizio Amerini—an internationally-renowned scholar of medieval philosophy—does justice to Aquinas’ views on these controversial issues.
Some pro-life proponents hold that Aquinas’ position is simply due to faulty biological knowledge, and if he knew what we know today about embryology, he would agree that human life begins at conception. Others argue that nothing Aquinas could learn from modern biology would have changed his mind. Amerini follows the twists and turns of Aquinas’ thinking to reach a nuanced and detailed solution in the final chapters that will unsettle familiar assumptions and arguments.
Systematically examining all the pertinent texts and placing each in historical context, Amerini provides an accurate reconstruction of Aquinas’ account of the beginning and end of human life and assesses its bioethical implications for today. This major contribution is available to an English-speaking audience through translation by Mark Henninger, himself a noted scholar of medieval philosophy.
Aquinas on Virtue: A Causal Reading is an original interpretation of one of the most compelling accounts of virtue in the Western tradition, that of the great theologian and philosopher Thomas Aquinas (1224–1274). Taking as its starting point Aquinas's neglected definition of virtue in terms of its "causes," this book offers a systematic analysis of Aquinas on the nature, genesis, and role of virtue in human life.
Drawing on connections and contrasts between Aquinas and contemporary treatments of virtue, Austin argues that Aquinas’s causal virtue theory retains its normative power today. As well as providing a synoptic account of Aquinas on virtue, the book includes an extended treatment of the cardinal virtue of temperance, an argument for the superiority of Aquinas's concept of "habit" over modern psychological accounts, and a rethinking of the relation between grace and virtue. With an approach that is distinctively theological yet strongly conversant with philosophy, this study will offer specialists a bold new interpretation of Aquinas’s virtue theory while giving students a systematic introduction with suggested readings from his Summa Theologiae and On the Virtues.
The terms “capitalism” and “socialism” continue to haunt our political and economic imaginations, but we rarely consider their interconnected early history. Even the eighteenth century had its “socialists,” but unlike those of the nineteenth, they paradoxically sought to make the world safe for “capitalists.” The word “socialists” was first used in Northern Italy as a term of contempt for the political economists and legal reformers Pietro Verri and Cesare Beccaria, author of the epochal On Crimes and Punishments. Yet the views and concerns of these first socialists, developed inside a pugnacious intellectual coterie dubbed the Academy of Fisticuffs, differ dramatically from those of the socialists that followed.
Sophus Reinert turns to Milan in the late 1700s to recover the Academy’s ideas and the policies they informed. At the core of their preoccupations lay the often lethal tension among states, markets, and human welfare in an era when the three were becoming increasingly intertwined. What distinguished these thinkers was their articulation of a secular basis for social organization, rooted in commerce, and their insistence that political economy trumped theology as the underpinning for peace and prosperity within and among nations.
Reinert argues that the Italian Enlightenment, no less than the Scottish, was central to the emergence of political economy and the project of creating market societies. By reconstructing ideas in their historical contexts, he addresses motivations and contingencies at the very foundations of modernity.
People rely on reason to think about and navigate the abstract world of human relations in much the same way they rely on maps to study and traverse the physical world. Starting from that simple observation, renowned geographer Gunnar Olsson offers in Abysmal an astonishingly erudite critique of the way human thought and action have become deeply immersed in the rhetoric of cartography and how this cartographic reasoning allows the powerful to map out other people’s lives.
A spectacular reading of Western philosophy, religion, and mythology that draws on early maps and atlases, Plato, Kant, and Wittgenstein, Thomas Pynchon, Gilgamesh, and Marcel Duchamp, Abysmal is itself a minimalist guide to the terrain of Western culture. Olsson roams widely but always returns to the problems inherent in reason, to question the outdated assumptions and fixed ideas that thinking cartographically entails. A work of ambition, scope, and sharp wit, Abysmal will appeal to an eclectic audience—to geographers and cartographers, but also to anyone interested in the history of ideas, culture, and art.
“Appiah is a writer and thinker of remarkable range… [He] has packed into this short book an impressive amount of original reflection… A rich and illuminating book.”
—Thomas Nagel, New York Review of Books
Idealization is a fundamental feature of human thought. We build simplified models to make sense of the world, and life is a constant adjustment between the models we make and the realities we encounter. Our beliefs, desires, and sense of justice are bound up with these ideals, and we proceed “as if” our representations were true, while knowing they are not. In this elegant and original meditation, Kwame Anthony Appiah suggests that this instinct to idealize is not dangerous or distracting so much as it is necessary. As If explores how strategic untruth plays a critical role in far-flung areas of inquiry: decision theory, psychology, natural science, and political philosophy. A polymath who writes with mainstream clarity, Appiah defends the centrality of the imagination not just in the arts but in science, morality, and everyday life.
“Appiah is the rare public intellectual who is also a first-rate analytic philosopher, and the characteristic virtues associated with each of these identities are very much in evidence throughout the book.”
—Thomas Kelly, Notre Dame Philosophical Reviews
Taking Emerson as his starting point, Cornel West’s basic task in this ambitious enterprise is to chart the emergence, development, decline, and recent resurgence of American pragmatism. John Dewey is the central figure in West’s pantheon of pragmatists, but he treats as well such varied mid-century representatives of the tradition as Sidney Hook, C. Wright Mills, W. E. B. Du Bois, Reinhold Niebuhr, and Lionel Trilling. West’s "genealogy" is, ultimately, a very personal work, for it is imbued throughout with the author’s conviction that a thorough reexamination of American pragmatism may help inspire and instruct contemporary efforts to remake and reform American society and culture.
"West . . . may well be the pre-eminent African American intellectual of our generation."—The Nation
"The American Evasion of Philosophy is a highly intelligent and provocative book. Cornel West gives us illuminating readings of the political thought of Emerson and James; provides a penetrating critical assessment of Dewey, his central figure; and offers a brilliant interpretation—appreciative yet far from uncritical—of the contemporary philosopher and neo-pragmatist Richard Rorty. . . . What shines through, throughout the work, is West's firm commitment to a radical vision of a philosophic discourse as inextricably linked to cultural criticism and political engagement."—Paul S. Boyer, professor emeritus of history, University of Wisconsin–Madison.
Wisconsin Project on American Writers
Frank Lentricchia, General Editor
Few men have had as much cultural and educational influence on their own countries as the philosopher and educator Antonio Caso (1883-1946). He was above all a patriot of his beloved Mexico, and he sought to deliver his humanitarian message to his countrymen.
In his youth, after the revolt against Díaz, he was a member of the Ateneo de la Juventud, a group that sought to bring Mexico, spiritually and economically, back to the Mexicans. Caso realized that this effort involved the forming of a national consciousness among his people, whom he saw divided by their private and public interests.
As an educator of Mexican youth for more than thirty years, Caso sought to imbue in his students the desire to search and to question. He saw education as a perpetual search for truth, and his own life and philosophy reflect this search. He rejected any system that proposed to describe all of reality, and he despised all dogmas—official or unofficial. He particularly fought against positivism and Marxism, systems current in his youth.
The first part of this book is an introduction to the philosophical and educational ideas of Caso, as well as to the intellectual and political ideas in his life. Mr. Haddox skillfully shows the development of Caso's ideas and how they took shape from his own reading as well as from the experiences of his age and of his country. The second part contains Mr. Haddox's translations of selections from Caso's writings. They give a moving picture of Caso's hopes for Mexico and for humanitiy.
The essays in this collection assess the impact of Michel Foucault’s work on the conditions of disciplinary knowledge in humanistic studies and speculate on the directions we might take from his work. They cover a wide range of fundamental concerns: from philosophy of knowledge in both theoretical and applied forms to philology, history, psychoanalysis, feminism, and politics. The result is a lively debate and further probing beyond disciplinary boundaries. After Foucault will interest political theorists, feminists, and scholars of history, philosophy, and literature.
All Thoughts Are Equal is both an introduction to the work of French philosopher François Laruelle and an exercise in nonhuman thinking. For Laruelle, standard forms of philosophy continue to dominate our models of what counts as exemplary thought and knowledge. By contrast, what Laruelle calls his “non-standard” approach attempts to bring democracy into thought, because all forms of thinking—including the nonhuman—are equal.
John Ó Maoilearca examines how philosophy might appear when viewed with non-philosophical and nonhuman eyes. He does so by refusing to explain Laruelle through orthodox philosophy, opting instead to follow the structure of a film (Lars von Trier’s documentary The Five Obstructions) as an example of the non-standard method. Von Trier’s film is a meditation on the creative limits set by film, both technologically and aesthetically, and how these limits can push our experience of film—and of ourselves—beyond what is normally deemed “the perfect human.”
All Thoughts Are Equal adopts film’s constraints in its own experiment by showing how Laruelle’s radically new style of philosophy is best presented through our most nonhuman form of thought—that found in cinema.
Interest in German Idealism--not just Kant, but Fichte and Hegel as well--has recently developed within analytic philosophy, which traditionally defined itself in opposition to the Idealist tradition. Yet one obstacle remains especially intractable: the Idealists' longstanding claim that philosophy must be systematic. In this work, the first overview of the German Idealism that is both conceptual and methodological, Paul W. Franks offers a philosophical reconstruction that is true to the movement's own times and resources and, at the same time, deeply relevant to contemporary thought.
At the center of the book are some neglected but critical questions about German Idealism: Why do Fichte, Schelling, and Hegel think that philosophy's main task is the construction of a system? Why do they think that every part of this system must derive from a single, immanent and absolute principle? Why, in short, must it be all or nothing? Through close examination of the major Idealists as well as the overlooked figures who influenced their reading of Kant, Franks explores the common ground and divergences between the philosophical problems that motivated Kant and those that, in turn, motivated the Idealists. The result is a characterization of German Idealism that reveals its sources as well as its pertinence--and its challenge--to contemporary philosophical naturalism.
The career of J. G. Fichte, a central figure in German idealism and in the history of philosophy, divides into two distinct phases: the first period, in which he occupied the chair of critical philosophy at the University of Jena (1794-1799); and the following period, after he left Jena for Berlin. Due in part to the inaccessibility of the German texts, Fichte scholarship in the English-speaking world has tended to focus on the Jena period, neglecting the development of this major thinker's mature development. The essays collected in this book begin to correct this imbalance. Concerned in a variety of ways with Fichte's post-Jena philosophy, these essays by distinguished and emerging scholars demonstrate the depth and breadth of Fichte scholarship being done in English.
With an introduction that locates the essays in philosophical and historical terms, the book divides into three related categories: Fichte’s development, his view of religion, and other aspects of his "popular" (or not-so-popular) philosophy. From a wide range of perspectives, the essays show how Fichte’s later development reflects the philosophical concerns of his time, the specific debates in which he engaged, and the complex events of his philosophical career.
From the beginning to the end of his career, the philosopher Theodor W. Adorno sustained an uneasy but enduring bond with existentialism. His attitude overall was that of unsparing criticism, verging on polemic. In Kierkegaard he saw an early paragon for the late flowering of bourgeois solipsism; in Heidegger, an impresario for a “jargon of authenticity” cloaking its idealism in an aura of pseudo-concreteness and neo-romantic kitsch. Even in the straitened rationalism of Husserl’s phenomenology Adorno saw a vain attempt to break free from the prison-house of consciousness.
“Gordon, in a detailed, sensitive, fair-minded way, leads the reader through Adorno’s various, usually quite vigorous, rhetorically pointed attacks on both transcendental and existential phenomenology from 1930 on…[A] singularly illuminating study.”
—Robert Pippin, Critical Inquiry
“Gordon’s book offers a significant contribution to our understanding of Adorno’s thought. He writes with expertise, authority, and compendious scholarship, moving with confidence across the thinkers he examines…After this book, it will not be possible to explain Adorno’s philosophical development without serious consideration of [Gordon’s] reactions to them.”
—Richard Westerman, Symposium
If you were looking for a philosopher likely to appeal to Americans, Friedrich Nietzsche would be far from your first choice. After all, in his blazing career, Nietzsche took aim at nearly all the foundations of modern American life: Christian morality, the Enlightenment faith in reason, and the idea of human equality. Despite that, for more than a century Nietzsche has been a hugely popular—and surprisingly influential—figure in American thought and culture.
In American Nietzsche, Jennifer Ratner-Rosenhagen delves deeply into Nietzsche's philosophy, and America’s reception of it, to tell the story of his curious appeal. Beginning her account with Ralph Waldo Emerson, whom the seventeen-year-old Nietzsche read fervently, she shows how Nietzsche’s ideas first burst on American shores at the turn of the twentieth century, and how they continued alternately to invigorate and to shock Americans for the century to come. She also delineates the broader intellectual and cultural contexts within which a wide array of commentators—academic and armchair philosophers, theologians and atheists, romantic poets and hard-nosed empiricists, and political ideologues and apostates from the Left and the Right—drew insight and inspiration from Nietzsche’s claims for the death of God, his challenge to universal truth, and his insistence on the interpretive nature of all human thought and beliefs. At the same time, she explores how his image as an iconoclastic immoralist was put to work in American popular culture, making Nietzsche an unlikely posthumous celebrity capable of inspiring both teenagers and scholars alike.
A penetrating examination of a powerful but little-explored undercurrent of twentieth-century American thought and culture, American Nietzsche dramatically recasts our understanding of American intellectual life—and puts Nietzsche squarely at its heart.
Among all the great thinkers of the past two hundred years, Nietzsche continues to occupy a special place--not only for a broad range of academics but also for members of a wider public, who find some of their most pressing existential concerns addressed in his works. Central among these concerns is the question of the meaning of a life characterized by inescapable suffering, at a time when the traditional responses inspired by Christianity are increasingly losing their credibility. While most recent studies of Nietzsche's works have lost sight of this fundamental issue, Bernard Reginster's book The Affirmation of Life brings it sharply into focus.
Reginster identifies overcoming nihilism as a central objective of Nietzsche's philosophical project, and shows how this concern systematically animates all of his main ideas. In particular, Reginster's work develops an original and elegant interpretation of the will to power, which convincingly explains how Nietzsche uses this doctrine to mount a critique of the dominant Christian values, to overcome the nihilistic despair they produce, and to determine the conditions of a new affirmation of life. Thus, Reginster attributes to Nietzsche a compelling substantive ethical outlook based on the notions of challenge and creativity--an outlook that involves a radical reevaluation of the role and significance of suffering in human existence.
Replete with deeply original insights on many familiar--and frequently misunderstood--Nietzschean concepts, Reginster's book will be essential to anyone approaching this towering figure of Western intellectual history.
Published in Vienna in 1936, The Authoritarian State by Eric Voegelin has remained virtually unknown to the public until now. Sales of the German edition were halted following the Nazi invasion of Austria in 1938, and the entire printing was later destroyed by wartime bombing. In this volume, Voegelin offers a critical examination of the most prominent European theories of state and constitutional law of the period while providing a political and historical analysis of the Austrian situation. He discusses the dismissal of Parliament in 1933, the civil war, the murder of Federal Chancellor Dollfuss, the adoption of the "Authoritarian Constitution" of 1934, and the predicament of being sandwiched between Hitler and Mussolini.
A radical critique of Hans Kelsen's pure theory of law lies at the heart of this work, marking Voegelin's definitive departure from Neo-Kantian epistemology. For the first time, Voegelin elaborates on the important distinction between theoretical concepts and political symbols as a basis for explaining the nontheoretical and speculative character of ideologies, both left and right. He shows that total and authoritarian are symbols of ideological self-interpretation that have no theoretical value, a distinction basic to his later work in The New Science of Politics.
Available for the first time in English, The Authoritarian State is a valuable addition to the Voegelin canon and to the field of intellectual history in general.
Election and grace are two key concepts that not only have shaped the relations between Judaism and Christianity, but also have formed a cornerstone of the Western philosophical discourse on the evolution and progress of humanity. Though Augustine and Spinoza can be shown to share a methodological approach to these concepts, their conclusions remain radically different. For the Church Father Augustine, grace defines human nature by the potential availability of divine intervention, thus setting the stage for the institutional and political legitimacy of the Church, the Christian state, and its justice. For Spinoza, on the other hand, election represents a unique but local form of divine intervention, marked by geography and historical context.
Milad Doueihi maps out the consequences of such an encounter between these two thinkers in terms of their philosophical heritage and its continued relevance for contemporary discussions of religious diversity and autonomy.
Augustine asserts a theological foundation for the political, whereas Spinoza radically separates philosophy, and thus authority, from theology in order to solicit a political democracy. In this sharply argued and deeply learned book, Milad Doueihi shows us how interconnections between the two thinkers have come to shape Western philosophy.
Before the Cultural Revolution, Ai Ssu-ch’i (1910–1966) was one of Communist China’s foremost Marxist philosophers, second only to Chairman Mao himself. Ai was attracted to Marxism-Leninism as a young student in China and Japan, and wrote numerous books and articles seeking to explain the complexities of the philosophy in language everyone could understand. His writings were enormously popular during the 1930s and 1940s, and went through many printings despite continuous harassment from Kuomintang censors.
This volume is the first full-length study of Ai Ssu-ch’i. In spite of his popularity, Ai has largely been ignored in recent histories of the Chinese Communist movement, because his importance lies in his function as a popularizer rather than as an original thinker. However, it can be shown that Mao and other leaders of the movement were influenced by him, and his writings and translations certainly helped to attract many young Chinese intellectuals to the Communist cause.
The recent flood of reminiscence literature in China has reserved a special place of prominence for Ai Ssu-ch’i. This is not only because he was so admired by Mao, but also because he devoted his life so enthusiastically and wholeheartedly to the Party. Joshua Fogel traces the pattern of this devotion via Ai’s crucial role in spreading Marxist-Leninist thought among Chinese intellectuals.
The distinguished Moroccan philosopher Mohammed Abed al-Jabri, in this summary of his own work, examines the status of Arab thought in the late twentieth century. Al-Jabri rejects what he calls the current polarization of Arab thought between an imported modernism that disregards Arab tradition and a fundamentalism that would reconstruct the present in the image of an idealized past.
Both past and present intellectual currents are examined. Al-Jabri first questions the current philosophical positions of the liberals, the Marxists, and the fundamentalists. Then he turns to history, exploring Arab philosophy in the tenth and twelfth centuries, a time of political and ideological struggle. In the writings of Ibn Hazm and Averroës, he identifies the beginnings of Arab rationalism, a rationalism he traces through the innovative fourteenth–century work of Ibn Khaldun.
Al-Jabri offers both Western readers and his own compatriots a radical new approach to Arab thought, one that finds in the past the roots of an open, critical rationalism which he sees as emerging in the Arab world today.
An influential thinker’s fascinating reflections and meditations on reacclimating to his native Senegal as a young academic after years of study abroad
The call to morning prayer. A group run at daybreak along the Corniche in Dakar. A young woman shedding tears on a beach as her friends take a boat to Europe. In African Meditations, paths to enlightenment collide with tales of loss and ruminations, musical gatherings, and the everyday sights and sounds of life in West Africa as a young philosopher and creative writer seeks to establish himself as a teacher upon his return to Senegal, his homeland, after years of study abroad.
A unique contemporary portrait of an influential, multicultural thinker on a spiritual quest across continents—reflecting on his multiple literary influences along with French, African Francophone, and Senegalese tribal cultural roots in a homeland with a predominantly Muslim culture—African Meditations is a seamless blend of autobiography, journal entries, and fiction; aphorisms and brief narrative sketches; humor and Zen reflections.
Taking us from Saint-Louis to Dakar, Felwine Sarr encounters the rhythms of everyday life as well as its disruptions such as teachers’ strikes and power outages while traversing a semi-surrealistic landscape. As he reacclimates to his native country after a life in France, we get candid glimpses, both vibrant and hopeful, sublime and mundane, into his Zen journey to resecure a foothold in his roots and to navigate academia, even while gleaning something of the good life, of joy, amid the struggles of life in Senegal.