A SCHOLARLY BOOK REPOSITORY
Juan Manuel Burgos shows the reader how personalist philosophy was born in response to the tragedies of two World Wars, the Great Depression, and the totalitarian regimes of the 1930s. Through a revitalization of the concept of the person, an array of thinkers developed a philosophy both rooted in the best of the intellectual tradition and capable of dialoguing with contemporary concerns.
Burgos then delves into the potent ideas of more than twenty thinkers who have contributed to the growth of personalism, including Romano Guardini, Gabriel Marcel, Xavier Zubiri, and Michael Polanyi. Burgos’s encyclopedic knowledge of the movement allows for a concise and well-rounded perspective on each of the personalists studied.
An Introduction to Personalism concludes with a synthesis of personalist thought, bringing together the brightest insights of each personalist philosopher into an organic whole. Burgos argues that personalism is not an eclectic hodge-podge, but a full-fledged school of philosophy, and gives a dynamic and rigorous exposition of the key features of the personalist position.
Our times are marked by numerous and often contradictory ideas about the human person. An Introduction to Personalism presents an engaging anthropological vision capable of taking the lead in the debate about the meaning of human existence and of winning hearts and minds for the cause of the dignity of every person in the 21st century and beyond.
While the phenomenological tradition has carefully treated both the objective and the lived body, Espen Dahl explores a dimension of the body that does not fall neatly into either category, suggesting that philosophers should take account of the inner density of our organic, material body. By integrating the dimension of “flesh-and-blood” into the phenomenological notion of the body, Dahl argues that it is possible to reach a more adequate notion of human incarnation. The author explores the body in its subjectivity and its resistance, in activity founded on passivity, and in the ambiguous limits of its skin. The phenomenon of pain is given particular attention in this investigation, since pain is, as Dahl argues, what makes the body inescapably manifest in its otherwise hidden dimensions, including its ambiguity and vulnerability. Related to this focus, Dahl also engages with the Christian theological concerns of incarnation, pain, and hope. Phenomenologists have long drawn on this religious inheritance, particularly in what has been dubbed the French “theological turn.” In a similar manner, Incarnation, Pain, Theology: A Phenomenology of the Body draws on these theological sources while firmly holding to its philosophical commitments in methodological approach and analytic aims.
Phenomenology and so-called “continental philosophy” receive scant attention in most American philosophy departments, despite their foundational influence on intellectual movements such as existentialism, post-structuralism, and deconstruction. In Inventing Philosophy’s Other, Jonathan Strassfeld explores this absence, revealing how everyday institutional practices played a determinative role in the development of twentieth-century academic discourse.
Conventional wisdom holds that phenomenology’s absence from the philosophical mainstream in the United States reflects its obscurity or even irrelevance to America’s philosophical traditions. Strassfeld refutes this story as he traces phenomenology’s reception in America, delivering the first systematic historical study of the movement in the United States. He examines the lives and works of Marjorie Grene, Alfred Schütz, Hubert Dreyfus, and Iris Marion Young, among others, while also providing a fresh introduction to phenomenological philosophy.
“Eddie Glaude is poised to become the leading intellectual voice of our generation, raising questions that make us reexamine the assumptions we hold by expanding our inventory of ideas.”—Tavis Smiley
Presenting Dewey’s new view of philosophical inquiry
This critical edition of The Influence of Darwin on Philosophy and Other Essays in Contemporary Thought presents the results of John Dewey’s patient construction, throughout the previous sixteen years, of the radically new view of the methods and concerns of philosophical inquiry. It was a view that he continued to defend for the rest of his life.
In the 1910 The Influence of Darwin on Philosophy and Other Essays in Contemporary Thought—the first collection of Dewey’s previously published, edited essays—John Dewey provided readers with an overview of the scope and direction of his philosophical vision in one volume. The order in which the eleven essays were presented was a reverse chronology, with more recently published essays appearing first. The collection of eleven essays offered a detailed portrait of Dewey’s proposed reconstruction of the traditional concepts of knowledge and truth. It furthermore elaborated on how his new logic and his proposal regarding knowledge and truth fit comfortably together, not only with each other but also with a pragmatically proper understanding of belief, reality, and experience.
Because material in the Collected Works of John Dewey, 1882–1953 was published chronologically, however, the essays published together in the 1910 Darwin book have appeared in seven different volumes in the Collected Works. This new, critical edition restores a classic collection of essays authored and edited by John Dewey as they originally appeared in the volume. The edition is presented with ancillary materials, including responses by Dewey’s critics and an introduction by Douglas Browning.
Wilfrid Sellars (1912-1989) was, in the opinion of many, the most important American philosopher of the second half of the twentieth century. He was, Richard Rorty writes, "as original a mind as C. S. Peirce, and it has taken almost as long for the importance of his ideas to be appreciated." This collection, coedited by Sellars's chief interpreter and intellectual heir, should do much to elucidate and clearly establish the significance of this difficult thinker's vision for contemporary philosophy.
The volume presents the most readable of Sellars's essays in a sequence that illuminates what Robert Brandom calls the "inferentialist" conception of meaning at the heart of his work. This conception, laid out in the early essays, is deployed in various epistemological contexts throughout the book so that, upon arriving at the concluding papers on Kant, the reader has been given a tour d'horizon not only of the central topics of philosophy of mind and language, but of much of the history of philosophy as well--and, with this, a sense of what a shifting of analytic philosophy from its Humean into its Kantian stage would entail.
World-renowned analytic philosophers John McDowell and Robert Brandom, dubbed “Pittsburgh Neo-Hegelians,” recently engaged in an intriguing debate about perception. In The Intentional Spectrum and Intersubjectivity Michael D. Barber is the first to bring phenomenology to bear not just on the perspectives of McDowell or Brandom alone, but on their intersection. He argues that McDowell accounts better for the intelligibility of empirical content by defending holistically functioning, reflectively distinguishable sensory and intellectual intentional structures. He reconstructs dimensions implicit in the perception debate, favoring Brandom on knowledge’s intersubjective features that converge with the ethical characteristics of intersubjectivity Emmanuel Levinas illuminates.
Phenomenology becomes the third partner in this debate between two analytic philosophers, critically mediating their discussion by unfolding the systematic interconnectionamong perception, intersubjectivity, metaphilosophy, and ethics.
Gregg Lambert demonstrates that since the publication of Proust and Signs in 1964 Gilles Deleuze’s search for a new means of philosophical expression became a central theme of all of his oeuvre, including those written with psychoanalyst Félix Guattari. Lambert, like Deleuze, calls this “the image of thought.”
Lambert’s exploration begins with Deleuze’s earliest exposition of the Proustian image of thought and then follows the “tangled history” of the image that runs through subsequent works, such as Kafka: Toward a Minor Literature, The Rhizome (which serves as an introduction to Deleuze’s A Thousand Plateaus), and several later writings from the 1980s collected in Essays Critical and Clinical. Lambert shows how this topic underlies Deleuze’s studies of modern cinema, where the image of thought is predominant in the analysis of the cinematic image—particularly in The Time-Image. Lambert finds it to be the fundamental concern of the brain proposed by Deleuze in the conclusion of What Is Philosophy?
By connecting the various appearances of the image of thought that permeate Deleuze’s entire corpus, Lambert reveals how thinking first assumes an image, how the images of thought become identified with the problem of expression early in the works, and how this issue turns into a primary motive for the more experimental works of philosophy written with Guattari. The study traces a distinctly modern relationship between philosophy and non-philosophy (literature and cinema especially) that has developed into a hallmark of the term “Deleuzian.” However, Lambert argues, this aspect of the philosopher’s vision has not been fully appreciated in terms of its significance for philosophy: “not only ‘for today’ but, to quote Nietzsche, meaning also ‘for tomorrow, and for the day after tomorrow.’”
Rodolphe Gasché, one of the world's foremost—and most provocative—authorities on Jacques Derrida, has news for deconstruction's devotees, whose traffic in the terms of “difference” signals privileged access to the most radically chic of intellectual circles: they do not know their Derrida. A deconstruction of the criticism that goes by deconstruction's name, this book reveals the true philosophical nature of Derrida's thought, its debt to the tradition it engages, and its misuse by some of its most fervent admirers.
Gasché's Inventions of Difference explodes the current myth of Derrida's singularity and sets in its place a finely informed sense of the philosopher's genuine accomplishment. Derrida's recent turn from philosophical concerns to matters literary, historical, and political has misled many of his self-styled followers, Gasché contends. Though less overtly philosophical, Derrida's later writings can be properly understood only in relation to a certain philosophical tradition, which Inventions of Difference cogently traces.
Gasché shows that terms like “difference” and “other” are devoid of meaning outside the context of identity, a context that draws not only on Husserl's phenomenology and Heidegger's writings but also on the work of Hegel. By setting forth this affinity with Hegel, Gasché clarifies the philosophical weight and direction of Derrida's recent work and the philosophical engagement of his larger project. His book puts a stop to the loose talk of deconstruction and points to the real rigors and pleasures of knowing Derrida.
Institution and Passivity is based on course notes for classes taught at the Bibliothèque Nationale de Paris. Philosophically, this collection connects the issue of passive constitution of meaning with the dimension of history, furthering discussions and completing arguments started in The Visible and the Invisible and Signs (both published by Northwestern). Leonard Lawlor and Heath Massey’s translation makes available to an English-speaking readership a critical transitional text in the history of phenomenology.
Appearing in English for the first time, Intuition of the Instant—Bachelard’s first metaphysical meditation on time and its moral implications—was written in 1932 in the wake of Husserl’s lectures on streaming time-consciousness, Heidegger’s Being and Time, and Henri Bergson’s philosophy of the élan vital. A culmination of Bachelard’s earlier studies in scientific epistemology, this work builds the epistemic framework that would lead theorists of all stripes to advance knowledge by breaking with accepted modes of thought. Intuition of the Instant sows the seeds of Bachelard’s future poetics, most notably in the essay “Poetic Instant and Metaphysical Instant” (1939)—included in this volume, along with an excerpt from Jean Lescure’s lecture “Introduction to Bachelard’s Poetics” (1966). Eileen Rizo-Patron’s translation offers a key to Bachelard’s subsequent works on science, time, and imagination, which remain epistemological touchstones.
A radical rethinking of the theory and the experience of mental images
Here, in English translation for the first time, is Gilbert Simondon’s fundamental reconception of the mental image and the theory of imagination and invention. Drawing on a vast range of mid-twentieth-century theoretical resources—from experimental psychology, cybernetics, and ethology to the phenomenological reflections of Sartre and Merleau-Ponty—Imagination and Invention provides a comprehensive account of the mental image and adds a vital new dimension to the theory of psychical individuation in Simondon’s earlier, highly influential work.
Simondon traces the development of the mental image through four phases: first a bundle of motor anticipations, the image becomes a cognitive system that mediates the organism’s relation to its milieu, then a symbolic and abstract integration of motor and affective experience to, finally, invention, a solution to a problem of life that requires the externalization of the mental image and the creation of a technical object. An image cannot be understood from the perspective of one phase alone, he argues, but only within the trajectory of its progressive metamorphosis.
After opening up his territory with an initial discussion of contemporary revisionist readings of Kant’s moral theory, Pippin sets his sights on his main objects of interest: Hegel and Nietzsche. Through them, however, he offers what few others could: an astonishing synthesis of an immense and diverse set of thinkers and traditions. Deploying an almost dialogical, conversational approach, he pursues patterns of thought that both shape and, importantly, connect the major traditions: neo-Aristotelian, analytic, continental, and postmodern, bringing the likes of Heidegger, Honneth, MacIntyre, McDowell, Brandom, Strauss, Williams, and Žižek—not to mention Hegel and Nietzsche— into the same philosophical conversation.
By means of these case studies, Pippin mounts an impressive argument about a relatively under discussed issue in professional philosophy—the bearing of work in the history of philosophy on philosophy itself—and thereby he argues for the controversial thesis that no strict separation between the domains is defensible.
A defining work of moral philosophy, Kant’s Groundwork for the Metaphysics of Morals has been influential to an extent far beyond what its modest length (roughly 75 pages) might suggest. It is also a famously difficult work, concerned with propounding universal principles rather than answering practical questions. As even professional philosophers will admit, first-time readers are not alone in finding some of its arguments perplexing.
Offering an introduction that is accessible to students and relevant to specialized scholars, Dieter Schönecker and Allen Wood make luminously clear the ways the Groundwork for the Metaphysics of Morals forms the basis of our modern moral outlook: that all human beings have equal dignity as ends in themselves; that every rational being is a self-governing agent whose morality freely derives from his or her own will; and that all rational beings constitute an ideal community, bound only by the moral laws they have agreed upon. Schönecker and Wood explain key Kantian concepts of duty, the good will, and moral worth, as well as the propositions Kant uses to derive his conception of the moral law. How the law relates to freedom, and the significance of the free will within Kant’s overall philosophy are rigorously interrogated. Where differing interpretations of Kant’s claims are possible, the authors provide alternative options, giving arguments for each. This critical introduction will help readers of the Groundwork gain an informed understanding of Kant’s challenging but central philosophical work.
Infinite Phenomenology builds on John Russon’s earlier book, Reading Hegel’s Phenomenology, to offer a second reading of Hegel’s Phenomenology of Spirit. Here again, Russon writes in a lucid, engaging style and, through careful attention to the text and a subtle attunement to the existential questions that haunt human life, he demonstrates how powerfully Hegel’s philosophy can speak to the basic questions of philosophy. In addition to original studies of all the major sections of the Phenomenology, Russon discusses complementary texts by Hegel, namely, the Philosophy of Spirit, the Philosophy of Right, and the Science of Logic. He concludes with an appendix that discusses the reception and appropriation of Hegel’s Phenomenology in twentieth-century French philosophy. As with Russon’s earlier work, Infinite Phenomenology will remain essential reading for those looking to engage Hegel’s essential, yet difficult, text.
In a sense it would be inappropriate to speak of “Hegel’s system of philosophy,” because Hegel thought that in the strict sense there is only one system of philosophy evolving in the Western world. In Hegel’s view, although at times philosophy’s history seems to be a chaotic series of crisscrossing interpretations of meanings and values, with no consensus, there has been a teleological development and consistent progress in philosophy and philosophizing from the beginning; Hegel held that his own version of “German idealism” was simply bringing to final expression the latest refinements of an ongoing, perennial system.
If we take Hegel at his word, then one of the best entries into his system would be through the history of philosophy, showing how systems and schools of thought prior to Hegel led up to his system. The most important currents to focus on, however, would be in modern philosophy, in which especially intensive changes led ultimately to German idealism and Hegel’s immediate predecessors.
Fortunately, Hegel lectured extensively on the history of modern philosophy and structured his lectures in such a way as to throw light on the status of the “one system” of Western philosophy at the time — the status to which Hegel felt he had been contributing and was continuing to contribute. These lectures are of interest, first of all, as a systematic chronicle of philosophical positions in the heyday of modern philosophy, from Bacon to Hegel. Second, they are interesting because Hegel’s critical comments on his predecessors clarify his own positions: for example, the dialectic method and the importance of triplicity, the relationship of philosophy to the scientific method, the necessity for avoidance of the extremes of empiricism and of idealism, the subject/object problematic, the “identity” of rationality and reality, and the technical meaning in Hegel’s philosophy of “absolute,” “infinity,” and the “idea.”
Rosen’s overarching question is how, if at all, rationalism can overcome the split between monism and dualism. Monism—which claims a singular essence for all things—ultimately leads to nihilism, while dualism, which claims multiple, irreducible essences, leads to what Rosen calls “the endless chatter of the history of philosophy.” The Science of Logic, he argues, is the fundamental text to offer a new conception of rationalism that might overcome this philosophical split. Leading readers through Hegel’s book from beginning to end, Rosen’s argument culminates in a masterful chapter on the Idea in Hegel. By fully appreciating the Science of Logic and situating it properly within Hegel’s oeuvre, Rosen in turn provides new tools for wrangling with the conceptual puzzles that have brought so many other philosophers to disaster.
The poet Hölderlin posed the question, "Is there a measure on earth?" His own answer was emphatic, "There is none," for he was convinced that the measure for man was to be found only in the domain of the heavenly beings. Such metaphysical assumptions, as well as the attempt to found ethical conduct in the nature of man as a rational being, have been rejected by many contemporary thinkers, particularly Heidegger. Yet these thinkers have not been able to provide a satisfactory alternative to metaphysical foundations of the standards for responsible human conduct.
Marx, therefore, goes beyond Heidegger in demonstrating how several of his most basic notions could be relevant to a secular morality in our age. It is death, Marx claims, that unsettles man and transforms his conduct toward his fellow man. the common experience of mortality nourishes ethical life—and leads to the measures of compassion, love, and recognition of one's fellow human beings.
"It is only on the basis of these 'traditional virtues,'" Marx writes, "that we can find a motive for averting the impending dangers which have often enough been described so vividly and convincingly."
Nietzsche prided himself on having broken with all traditional ways of thinking and feeling, and once even claimed that he would someday be recognized for having ushered in a new millennium. While acknowledging Nietzsche's radicalism, Heller also insists on the continuity of the story in which he does indeed occupy a central place. By considering Nietzsche in relation to Goethe, Rilke, Wittgenstein, Yeats, and others, Heller shows the philosopher's ambivalence toward the tradition he inherited as well as his profound effect on the thought and sensibility of those who followed him. It is hardly an exaggeration to say, as Heller does in his first essay, that Nietzsche is to many modern writers and thinkers—including Mann, Musil, Kafka, Freud, Heidegger, Jaspers, Gide, and Sartre—what St. Thomas Aquinas was to Dante: the categorical interpreter of a world, which they contemplate imaginatively and theoretically without ever much upsetting its Nietzschean structure.
Thus it is Nietzsche's thought, so pervasively present in the themes of modernity, that gives coherence and unity to Heller's essays. What emerges from them is that, despite his iconoclastic declarations and unorthodox philosophical practices, Nietzsche deals with the human spirit's persistent concerns. His questions remain urgent, and even the answers, in all their contradictoriness, possess the commanding force of his inquiry. An example is the incompatibility of the famous extremes, the teaching of the Übermensch and the Eternal Recurrence of All Things. These cancel each other out and yet grow from the same intellectual and spiritual roots, as is shown lucidly and cogently by one of Heller's most forceful essays, "Nietzsche's Terrors: Time and the Inarticulate." In fathoming the depth of this contradiction, Heller at the same time reveals the importance of Nietzsche for those who seek to understand the wellsprings of the epoch's disquiet, turmoil, and creativity.
In this highly original study of the nature of performance, Spencer Golub uses the insights of Ludwig Wittgenstein into the way language works to analyze the relationship between the linguistic and the visual in the work of a broad range of dramatists, novelists, and filmmakers, among them Richard Foreman, Mac Wellman, Peter Handke, David Mamet, and Alfred Hitchcock. Like Wittgenstein, these artists are concerned with the limits of language’s representational capacity. For Golub, it is these limits that give Wittgenstein’s thought a further, very personal significance—its therapeutic quality with respect to the Obsessive Compulsive Disorder from which he suffers.
Underlying what Golub calls “performance behavior” is Wittgenstein’s notion of “pain behavior”—that which gives public expression to private experience. Golub charts new directions for exploring the relationship between theater and philosophy, and even for scholarly criticism itself.
This is the first detailed study, following the recent collapse of political Marxism in Eastern Europe, of twentieth-century Hungarian philosopher Georg Lukács and his position as the leading proponent of the Marxist theory of reason. Lukács's History and Class Consciousness has been called one of the three most influential philosophical works of this century, and he, the outstanding Marxist philosopher. Marxism has long suffered relative neglect in philosophical discussion as a result of its own invidious distinction between itself and the supposed irrationality of what it regards as bourgeois philosophy.
Tom Rockmore offers a uniquely detailed philosophical analysis of Lukács's entire position as a theory of reason, based on the distinction between reason and unreason, or irrationalism. The author gives special emphasis to Lukács's connection to German neo-Kantianism, particularly Lask, and on his last, unfinished work.
Rockmore begins with an account of the roots of Lukács's Marxism, followed by an in-depth analysis of his often mentioned, but still incompletely understood, seminal essay "Reification and the Class Consciousness of the Proletariat." He then traces the evolution and later demise of the distinction between reason and irrationalism in Lukács's final thought. The author thus makes available for the first time in English a strictly philosophical discussion of Georg Lukács's Marxist phase and brings consideration of his thought into the wider philosophical discussion.
An appeal for the importance of theory, utopia, and close consideration of our contemporary dark times
What does any particular theory allow us to do? What is the value of doing so? And who benefits? In Invoking Hope, Phillip E. Wegner argues for the undiminished importance of the practices of theory, utopia, and a deep and critical reading of our current situation of what Bertolt Brecht refers to as finsteren Zeiten, or dark times.
Invoking Hope was written in response to three events that occurred in 2016: the five hundredth anniversary of the publication of Thomas More’s Utopia; the one hundredth anniversary of the founding text in theory, Ferdinand de Saussure’s Course in General Linguistics; and the rise of the right-wing populism that culminated in the election of Donald Trump. Wegner offers original readings of major interventions in theory alongside dazzling utopian imaginaries developed from classical Greece to our global present—from Theodor Adorno, Ernst Bloch, Alain Badiou, Jacques Derrida, Fredric Jameson, Sarah Ahmed, Susan Buck-Morss, and Jacques Lacan to such works as Plato’s Republic, W. E. B. Du Bois’s John Brown, Isak Dinesen’s “Babette’s Feast,” Kim Stanley Robinson’s 2312, and more. Wegner comments on an expansive array of modernist and contemporary literature, film, theory, and popular culture.
With Invoking Hope, Wegner provides an innovative lens for considering the rise of right-wing populism and the current crisis in democracy. He discusses challenges in the humanities and higher education and develops strategies of creative critical reading and hope against the grain of current trends in scholarship.
Recent scientific advances have placed many traditional philosophical concepts under great stress. In this pathbreaking book, the eminent philosopher Robert Nozick rethinks and transforms the concepts of truth, objectivity, necessity, contingency, consciousness, and ethics. Using an original method, he presents bold new philosophical theories that take account of scientific advances in physics, evolutionary biology, economics, and cognitive neuroscience, and casts current cultural controversies (such as whether all truth is relative and whether ethics is objective) in a wholly new light. Throughout, the book is open to, and engages in, the bold exploration of new philosophical possibilities.
Philosophy will never look the same. Truth is embedded in space-time and is relative to it. However, truth is not socially relative among human beings (extraterrestrials are another matter). Objective facts are invariant under specified transformations; objective beliefs are arrived at by a process in which biasing factors do not play a significant role. Necessity's domain is contracted (there are no important metaphysical necessities; water is not necessarily H2O) while the important and useful notion of degrees of contingency is elaborated. Gradations of consciousness (based upon "common registering") yield increasing capacity to fit actions to the world. The originating function of ethics is cooperation to mutual benefit, and evolution has instilled within humans a "normative module": the capacities to learn, internalize, follow norms, and make evaluations. Ethics has normative force because of the connection between ethics and conscious self-awareness. Nozick brings together the book's novel theories to show the extent to which there are objective ethical truths.
Historically, there has been great deliberation about the limits of human knowledge. Isaac Newton, recognizing his own shortcomings, once described himself as “a boy standing on the seashore . . . whilst the great ocean of truth lay all underscored before me.”
In Ignorance, Nicholas Rescher presents a broad-ranging study that examines the manifestations, consequences, and occasional benefits of ignorance in areas of philosophy, scientific endeavor, and ordinary life. Citing philosophers, theologians, and scientists from Socrates to Steven Hawking, Rescher seeks to uncover the factors that hinder our cognition.
Rescher categorizes ignorance as ontologically grounded (rooted in acts of nature-erasure, chaos, and chance-that prevent fact determination), or epistemically grounded (the inadequacy of our information-securing resources). He then defines the basis of ignorance: inaccessible data; statistical fogs; secreted information; past data that have left no trace; future discoveries; future contingencies; vagrant predicates; and superior intelligences. Such impediments set limits to inquiry and mean that while we can always extend our existing knowledge-variability here is infinite-there are things that we will never know.
Cognitive finitude also hinders our ability to assimilate more than a certain number of facts. We may acquire additional information, but lack the facility to interpret it. More information does not always increase knowledge; it may point us further down the path toward an erroneous conclusion. In light of these deficiencies, Rescher looks to the role of computers in solving problems and expanding our knowledge base, but finds limits to their reasoning capacity.
As Rescher's comprehensive study concludes, ignorance itself is a fertile topic for knowledge, and recognizing the boundaries of our comprehension is where wisdom begins.
This book is devoted to a deceptively simple but original argument: that copying is an essential part of being human, that the ability to copy is worthy of celebration, and that, without recognizing how integral copying is to being human, we cannot understand ourselves or the world we live in.
In spite of the laws, stigmas, and anxieties attached to it, the word “copying” permeates contemporary culture, shaping discourse on issues from hip hop to digitization to gender reassignment, and is particularly crucial in legal debates concerning intellectual property and copyright. Yet as a philosophical concept, copying remains poorly understood. Working comparatively across cultures and times, Marcus Boon undertakes an examination of what this word means—historically, culturally, philosophically—and why it fills us with fear and fascination. He argues that the dominant legal-political structures that define copying today obscure much broader processes of imitation that have constituted human communities for ages and continue to shape various subcultures today. Drawing on contemporary art, music and film, the history of aesthetics, critical theory, and Buddhist philosophy and practice, In Praise of Copying seeks to show how and why copying works, what the sources of its power are, and the political stakes of renegotiating the way we value copying in the age of globalization.
What do social critics do? I How do they go about doing it? Where do their principles come from? How do critics establish their distance from the people and institutions they criticize?
Michael Walzer addresses these problems in succinct and engaging fashion, providing a philosophical framework for understanding social criticism as a social practice. Walzer maintains that social criticism is an ordinary activity—less the offspring of scientific knowledge than the “educated cousin of common complaint”—and does not depend for its force or accuracy upon any sort of high theory. In his view, the social critic is not someone radically detached and disinterested, who looks at society as a total stranger and applies objective and universal principles. The true social critic must stand only a little to the side of his society—unlike Jean-Paul Sartre during the Algerian war, for example, who described himself as an enemy of his own people. And unlike Lenin, who judged Russian society against a standard worked out with reference to other places far away.
The “connected” critic is the model Walzer offers, one whose distance is measured in inches but who is highly critical nevertheless. John Locke is one example of the connected critic who argued for religious toleration not as a universal right ordained by reason but as a practical consequence of Protestant theology. The biblical prophets, such as Amos, were also men of their own day, with a particular quarrel to conduct with their fellows; the universalism of that quarrel is our own extrapolation. Walzer explains where critical principles come from, how much distance is “critical distance,” and what the historical practice of criticism has actually been like in the work of social philosophers such as Marx, Gramsci, Koestler, Lenin, Habermas, and Rawls.
Walzer posits a moral world already in existence, a historical product, that gives structure to our lives but whose ordinances are always uncertain and in need of scrutiny, argument, and commentary. The social critic need bring to his task only the ordinary tools of interpretation. Philosophers, political theorists, and all readers seriously interested in the possibility of a moral life will find sustenance and inspiration in this book.
Chapter 10 is available Open Access here (https://www.ncbi.nlm.nih.gov/books/NBK395883)
In this impassioned and judicious work, R. Bruce Hull argues that environmentalism will never achieve its goals unless it sheds its fundamentalist logic. The movement is too bound up in polarizing ideologies that pit humans against nature, conservation against development, and government regulation against economic growth. Only when we acknowledge the infinite perspectives on how people should relate to nature will we forge solutions that are respectful to both humanity and the environment.
Infinite Nature explores some of these myriad perspectives, from the scientific understandings proffered by anthropology, evolution, and ecology, to the promise of environmental responsibility offered by technology and economics, to the designs of nature envisioned in philosophy, law, and religion. Along the way, Hull maintains that the idea of nature is social: in order to reach the common ground where sustainable and thriving communities are possible, we must accept that many natures can and do exist.
Incisive, heartfelt, and brimming with practical solutions, Infinite Nature brings a much-needed and refreshing voice to the table of environmental reform.
Perhaps more than any other scientist of our century, Edward O. Wilson has scrutinized animals in their natural settings, tweezing out the dynamics of their social organization, their relationship with their environments, and their behavior, not only for what it tells us about the animals themselves, but for what it can tell us about human nature and our own behavior. He has brought the fascinating and sometimes surprising results of these studies to general readers through a remarkable collection of books, including The Diversity of Life, The Ants, On Human Nature, and Sociobiology. The grace and precision with which he writes of seemingly complex topics has earned him two Pulitzer prizes, and the admiration of scientists and general readers around the world.
In Search of Nature presents for the first time a collection of the seminal short writings of Edward O. Wilson, addressing in brief and eminently readable form the themes that have actively engaged this remarkable intellect throughout his career.
""The central theme of the essays is that wild nature and human nature are closely interwoven. I argue that the only way to make complete sense of either is by examining both closely and together as products of evolution.... Human behavior is seen not just as the product of recorded history, ten thousand years recent, but of deep history, the combined genetic and cultural changes that created humanity over hundreds of thousands of years. We need this longer view, I believe, not only to understand our species, but more firmly to secure its future.
The book is composed of three sections. ""Animal Nature, Human Nature"" ranges from serpents to sharks to sociality in ants. It asks how and why the universal aversion to snakes might have evolved in humans and primates, marvels at the diversity of the world's 350 species of shark and how their adaptive success has affected our conception of the world, and admonishes us to ""be careful of little lives""-to see in the construction of insect social systems ""another grand experiment in evolution for our delectation.
""The Patterns of Nature"" probes at the foundation of sociobiology, asking what is the underlying genetic basis of social behavior, and what that means for the future of the human species. Beginning with altruism and aggression, the two poles of behavior, these essays describe how science, like art, adds new information to the accumulated wisdom, establishing new patterns of explanation and inquiry. In ""The Bird of Paradise: The Hunter and the Poet,"" the analytic and synthetic impulses-exemplified in the sciences and the humanities-are called upon to give full definition to the human prospect.
""Nature's Abundance"" celebrates biodiversity, explaining its fundamental importance to the continued existence of humanity. From ""The Little Things That Run the World""-invertebrate species that make life possible for everyone and everything else-to the emergent belief of many scientists in the human species' possible innate affinity for other living things, known as biophilia, Wilson sets forth clear and compelling reasons why humans should concern themselves with species loss. ""Is Humanity Suicidal?"" compares the environmentalist's view with that of the exemptionalist, who holds that since humankind is transcendent in intelligence and spirit, our species must have been released from the iron laws of ecology that bind all other species. Not without optimism, Wilson concludes that we are smart enough and have time enough to avoid an environmental catastrophe of civilization-threatening dimensions-if we are willing both to redirect our science and technology and to reconsider our self-image as a species.
In Search of Nature is a lively and accessible introduction to the writings of one of the most brilliant scientists of the 20th century. Imaginatively illustrated by noted artist Laura Southworth, it is a book all readers will treasure."
The central contribution of Ströker’s investigations is a careful and strict analysis of the relationship between experienced space, Euclidean space, and non-Euclidean spaces. Her study begins with the question of experienced space, inclusive of mood space, space of action and perception, of practical activities and bodily orientations, and ends with the controversies of the proponents of geometric and mathematical understanding of space. Within the context of experienced space, Ströker includes historical discussions of place, topology, depth, perspectivity, homogeneity, orientation, and the questions of empty and full spaces. Her investigation concludes that any strict analysis of space must be founded upon an unavoidable ontology.
Philosophical Investigations of Space addresses a number of methodological controversies. It tests the limitations of a variety of scientific, phenomenological, geometric, and logical methods in order to demonstrate limitations of both methodology and underlying assumption. In addition to the richness of her historical and systematic discussion, Ströker’s work is a model of thoroughly documented philosophical scholarship and conceptual precision.
In the Roman and Byzantine Near East, the holy fool emerged in Christianity as a way of describing individuals whose apparent madness allowed them to achieve a higher level of spirituality. Insanity and Sanctity in Byzantium examines how the figure of the mad saint or mystic was used as a means of individual and collective transformation in the period between the birth of Christianity and the rise of Islam. It presents a novel interpretation in revealing the central role that psychology plays in social and historical development.
Early Christians looked to figures who embodied extremes of behavior—like the holy fool, the ascetic, the martyr—to redefine their social, cultural, and mental settings by reading new values in abnormal behavior. Comparing such forms of extreme behavior in early Christian, pagan, and Jewish societies, and drawing on theories of relational psychoanalysis, anthropology, and sociology of religion, Youval Rotman explains how the sanctification of figures of extreme behavior makes their abnormality socially and psychologically functional. The sanctification of abnormal mad behavior created a sphere of ambiguity in the ambit of religious experience for early Christians, which brought about a deep psychological shift, necessary for the transition from paganism to Christianity.
A developing society leaves porous the border between what is normal and abnormal, between sanity and insanity, in order to use this ambiguity as a means of change. Rotman emphasizes the role of religion in maintaining this ambiguity to effect a social and psychological transformation.
An Intellectual History of Psychology, already a classic in its field, is now available in a concise new third edition. It presents psychological ideas as part of a greater web of thinking throughout history about the essentials of human nature, interwoven with ideas from philosophy, science, religion, art, literature, and politics.
Daniel N. Robinson demonstrates that from the dawn of rigorous and self-critical inquiry in ancient Greece, reflections about human nature have been inextricably linked to the cultures from which they arose, and each definable historical age has added its own character and tone to this long tradition. An Intellectual History of Psychology not only explores the most significant ideas about human nature from ancient to modern times, but also examines the broader social and scientific contexts in which these concepts were articulated and defended. Robinson treats each epoch, whether ancient Greece or Renaissance Florence or Enlightenment France, in its own terms, revealing the problems that dominated the age and engaged the energies of leading thinkers.
Robinson also explores the abiding tension between humanistic and scientific perspectives, assessing the most convincing positions on each side of the debate. Invaluable as a text for students and as a stimulating and insightful overview for scholars and practicing psychologists, this volume can be read either as a history of psychology in both its philosophical and aspiring scientific periods or as a concise history of Western philosophy’s concepts of human nature.
In pursuit of new forms of intimacy they take up a range of concerns across a variety of contexts. To test the hypothesis that the essence of the analytic exchange is intimate talk without sex, they compare Patrice Leconte’s film about an accountant mistaken for a psychoanalyst, Intimate Strangers, with Henry James’s classic novella The Beast in the Jungle. A discussion of the radical practice of barebacking—unprotected anal sex between gay men—delineates an intimacy that rejects the personal. Even serial killer Jeffrey Dahmer and the Bush administration’s war on terror enter the scene as the conversation turns to the way aggression thrills and gratifies the ego. Finally, in a reading of Socrates’ theory of love from Plato’s Phaedrus, Bersani and Phillips call for a new form of intimacy which they term “impersonal narcissism”: a divestiture of the ego and a recognition of one’s non-psychological potential self in others. This revolutionary way of relating to the world, they contend, could lead to a new human freedom by mitigating the horrifying violence we blithely accept as part of human nature.
Charmingly persuasive and daringly provocative, Intimacies is a rare opportunity to listen in on two brilliant thinkers as they explore new ways of thinking about the human psyche.
In the process, Schechter shows how deeply imbricated the analyst-patient relationship is in this effort. Since the mid-twentieth century, the "real" relationship between analyst and patient is no longer the unremarked background of analysis but its very site. Psychoanalysts seek to validate the centrality of this relationship with theory and, through codified "standards," to claim it as a privileged technique. It has become the means by which psychoanalysts, in seeking to protect their disciplinary autonomy, have unwittingly bound themselves to a neoliberal discourse of regulation.
In Force, Drive, Desire, Rudolf Bernet develops a philosophical foundation of psychoanalysis focusing on human drives. Rather than simply drawing up a list of Freud’s borrowings from Schopenhauer and Nietzsche, or Lacan’s from Hegel and Sartre, Bernet orchestrates a dialogue between philosophy and psychoanalysis that goes far beyond what these eminent psychoanalysts knew about philosophy. By relating the writings of Freud, Lacan, and other psychoanalysts to those of Aristotle, Leibniz, Schopenhauer, Nietzsche, Husserl, Heidegger, and, more tacitly, Bergson and Deleuze, Bernet brings to light how psychoanalysis both prolongs and breaks with the history of Western metaphysics and philosophy of nature.
Rereading the long history of metaphysics (or at least a few of its key moments) in light of psychoanalytic inquiries into the nature and function of drive and desire also allows for a rewriting of the history of philosophy. Specifically, it allows Bernet to bring to light a different history of metaphysics, one centered less on Aristotelian substance (ousia) and more on the concept of dunamis—a power or potentiality for a realization toward which it strives with all its might. Relating human drives to metaphysical forces also bears fruit for a renewed philosophy of life and subjectivity.
Over the course of a distinguished career, critic Leo Bersani has tackled a range of issues in his writing, and this collection gathers together some of his finest work. Beginning with one of the foundations of queer theory—his famous meditation on how sex leads to a shattering of the self, “Is the Rectum a Grave?”—this volume charts the inspired connections Bersani has made between sexuality, psychoanalysis, and aesthetics.
Over the course of these essays, Bersani grapples with thinkers ranging from Plato to Descartes to Georg Simmel. Foucault and Freud recur as key figures, and although Foucault rejected psychoanalysis, Bersani contends that by considering his ideas alongside Freud’s, one gains a clearer understanding of human identity and how we relate to one another. For Bersani, art represents a crucial guide for conceiving new ways of connecting to the world, and so, in many of these essays, he stresses the importance of aesthetics, analyzing works by Genet, Caravaggio, Proust, Almodóvar, and Godard.
Documenting over two decades in the life of one of the best minds working in the humanities today, Is the Rectum a Grave? and Other Essays is a unique opportunity to explore the fruitful career of a formidable intellect.
When, where, and who gets to touch and be touched, and who decides? What do we learn through touch? How does touch bring us closer together or push us apart? These are urgent contemporary questions, but they have their origins in late nineteenth- and early twentieth-century Britain, when new urban encounters compelled intense discussion of what touch was, and why it mattered. In this vividly written book, Simeon Koole excavates the history of these concerns and reveals how they continue to shape ideas about “touch” in the present.
Intimate Subjects takes us to the bustling railway stations, shady massage parlors, all-night coffee stalls, and other shared spaces where passengers, customers, vagrants, and others came into contact, leading to new understandings of touch. We travel in crammed subway cars, where strangers negotiated the boundaries of personal space. We visit tea shops where waitresses made difficult choices about autonomy and consent. We enter classrooms in which teachers wondered whether blind children could truly grasp the world and labs in which neurologists experimented on themselves and others to unlock the secrets of touch. We tiptoe through London’s ink-black fogs, in which disoriented travelers became newly conscious of their bodies and feared being accosted by criminals. Across myriad forgotten encounters such as these, Koole shows, touch remade what it meant to be embodied—as well as the meanings of disability, personal boundaries, and scientific knowledge.
With imagination and verve, Intimate Subjects offers a new way of theorizing the body and the senses, as well as a new way of thinking about embodiment and vulnerability today.
If contemporary culture were a school, with all the tasks and expectations meted out by modern life as its curriculum, would anyone graduate? In the spirit of a sympathetic teacher, Robert Kegan guides us through this tricky curriculum, assessing the fit between its complex demands and our mental capacities, and showing what happens when we find ourselves, as we so often do, in over our heads. In this dazzling intellectual tour, he completely reintroduces us to the psychological landscape of our private and public lives.
A decade ago in The Evolving Self, Kegan presented a dynamic view of the development of human consciousness. Here he applies this widely acclaimed theory to the mental complexity of adulthood. As parents and partners, employees and bosses, citizens and leaders, we constantly confront a bewildering array of expectations, prescriptions, claims, and demands, as well as an equally confusing assortment of expert opinions that tell us what each of these roles entails. Surveying the disparate expert “literatures,” which normally take no account of each other, Kegan brings them together to reveal, for the first time, what these many demands have in common. Our frequent frustration in trying to meet these complex and often conflicting claims results, he shows us, from a mismatch between the way we ordinarily know the world and the way we are unwittingly expected to understand it.
In Over Our Heads provides us entirely fresh perspectives on a number of cultural controversies—the “abstinence vs. safe sex” debate, the diversity movement, communication across genders, the meaning of postmodernism. What emerges in these pages is a theory of evolving ways of knowing that allows us to view adult development much as we view child development, as an open-ended process born of the dynamic interaction of cultural demands and emerging mental capabilities. If our culture is to be a good “school,” as Kegan suggests, it must offer, along with a challenging curriculum, the guidance and support that we clearly need to master this course—a need that this lucid and richly argued book begins to meet.
Are images an important means of recalling information from memory and solving problems? Or are images just display lights on the mind’s computer? In Image and Mind, Stephen Kosslyn makes an impressive case for the view that images are critically involved in the life of the mind. In a series of ingenious experiments, he provides hard evidence that people can construct elaborate mental images, search them for specific information, and perform such other internal operations as mental rotation. Kosslyn demonstrates that these results are best explained by a two-tiered model in which images are stored in abstract form in long-term memory and then assembled for internal display in much the way that images on a TV screen can be created from files in a computer memory.
Kosslyn shows how this model can be used to solve many of the persistent questions which have traditionally plagued theories of imagery that attempted to install imagery as the exclusive medium of mental representation.
Unlike any other work on imagery, Image and Mind provides an integrated account of most of the modern empirical results from imagery research within the framework of a coherent theory. The book also introduces a host of new experimental techniques and major hypotheses to guide future research. The result is a landmark book and a major event in the study of the mind.
A Provocative Examination of the Origin of Imagination
Aristotle was the first philosopher to divide the imagination—what he called phantasia—from other parts of the psyche, placing it between perception and intellect. A mathematician and philosopher of mathematical sciences, Aristotle was puzzled by the problem of geometrical cognition—which depends on the ability to “produce” and “see” a multitude of immaterial objects—and so he introduced the category of internal appearances produced by a new part of the psyche, the imagination. As Justin Humphreys argues, Aristotle developed his theory of imagination in part to explain certain functions of reason with a psychological rather than metaphysical framework. Investigating the background of this conceptual development, The Invention of Imagination reveals how imagery was introduced into systematic psychology in fifth-century Athens and ultimately made mathematical science possible. It offers new insights about major philosophers in the Greek tradition and significant events in the emergence of ancient mathematics while offering space for a critical reflection on how we understand ourselves as thinking beings.
Integrating the psychology of love and creativity, this pioneering book explores both how a couple’s involvement as lovers influences their creative collaboration and how working together affects their relationship. Representing a variety of genres—painting, sculpture, photography, and installation art—the celebrated couples profiled here include, among others, Christo and Jeanne-Claude, Elizabeth Diller and Ricardo Scofidio, and Kristin Jones and Andrew Ginzel.
Intrigued by this process of "intimate creativity," psychologists Irving and Suzanne Sarnoff (themselves partners in love and work) decided to conduct in-depth interviews with partners in visual art because they defy the supremely individualistic tradition of their field. Whatever their age or sexual orientation, these artist-couples combine their talents to form a collective identity as a professional team. Passionately intense about their shared commitment, they communicate endlessly to resolve conflicts and reach consensus. Providing mutual validation and support, they increase their productivity and the quality of their work; they minimize their fear and frustration and enhance their pleasure in being together.
The authors also draw on historical and contemporary literature about similar couples, ranging from Jean Arp and Sophie Taeuber to Gilbert and George to Claes Oldenburg and Coosje van Bruggen. Stimulating and engaging, this book highlights the features of a unique collaborative process, considers the connection between creativity and sexuality, and suggests possibilities for any couple to expand their intimacy.
In The Inspiration Machine, Eitan Y. Wilf explores the transformative potentials that digital technology opens up for creative practice through three ethnographic cases, two with jazz musicians and one with a group of poets. At times dissatisfied with the limitations of human creativity, these artists do not turn to computerized algorithms merely to execute their preconceived ideas. Rather, they approach them as creative partners, delegating to them different degrees of agentive control and artistic decision-making in the hopes of finding inspiration in their output and thereby expanding their own creative horizons.
The algorithms these artists develop and use, however, remain rooted in and haunted by the specific social predicaments and human shortfalls that they were intended to overcome. Experiments in the digital thus hold an important lesson: although Wilf’s interlocutors returned from their adventures with computational creativity with modified, novel, and enriched capacities and predilections, they also gained a renewed appreciation for, and at times a desire to re-inhabit, non-digital creativity. In examining the potentials and pitfalls of seemingly autonomous digital technologies in the realm of art, Wilf shows that computational solutions to the real or imagined insufficiencies of human practice are best developed in relation to, rather than away from, the social and cultural contexts that gave rise to those insufficiencies, in the first place.
Ever since Alfred Binet carried out a 1904 commission from France’s minister of public instruction to devise a means for deciding which pupils should be sent to what would now be called special education classes, IQ scores have been used to label and track children. Those same scores have been cited as "proof" that different races, classes, and genders are of superior and inferior intelligence.
The Menshes make clear that from the beginning IQ tests have been fundamentally biased. Offered as a means for seeking solutions to social problems, the actual measurements have been used to maintain the status quo. Often the most telling comments are from the test-makers themselves, whether Binet ("little girls weak in orthography are strong in sewing and capable in the instruction concerning housekeeping; and, all things considered, this is more important for their future") or Wigdor and Garner ("naive use of intelligence tests . . . to place children of linguistic or racial minority status in special education programs will not be defensible in court").
Among the disturbing facts that the authors share is that there is mounting political pressure for more tests and testing despite a court trial in which the judge stated that "defendants’ expert witnesses, even those clearly affiliated with the companies that devise and distribute the standardized intelligence tests, agreed, with one exception, that we cannot truly define, much less measure, intelligence." The testing firms have responded to this carefully orchestrated need with new products that extend even to the IQ testing of three-month-old infants. The authors stress that, if the testers prevail, there is little doubt that these and similar tests would be used "ad infinitum to justify superior and inferior education along class and racial lines."
A New York Times Book Review Editors’ Choice
“Charming and brilliant.” —Times Literary Supplement
“Provocative, stimulating, wise―the book that our success-obsessed age needs to read.”―Tom Holland
“Bradatan, a philosopher, writes with elegance and wit, his every thought and sentence slipping smoothly into the next…I was absorbed by Bradatan’s book even—or especially—when I felt uncomfortable with its implications.” —Jennifer Szalai, New York Times
“Bradatan wears his erudition lightly. He is a pleasure to read, and his prose conveys a happy resilience in the face of life’s inevitable contradictions. His lessons in humility remind us that the pursuit of success is often motivated by the dread of failure—and that our attempts to create things are often driven by an avoidance of our mortality.” —Michael S. Roth, Washington Post
“Bradatan writes with the same daring, the same interpretive anger that made his subjects notorious in their own day for choosing failure over what their respective worlds counted as success. A gripping read, start to finish.” ―Jack Miles, author of God: A Biography
Our obsession with success is hard to overlook. Everywhere we compete, rank, and measure. Yet this relentless drive to be the best blinds us to something vitally important: the need to be humble in the face of life’s challenges.
In Praise of Failure explores several arenas of failure, from the social and political to the spiritual and biological. Gleefully breaching the boundaries between argument and storytelling, scholarship and spiritual quest, Costica Bradatan mounts his case for failure through the stories of four historical figures who led lives of impact and meaning and assiduously courted failure. Their struggles show that engaging with our limitations can be not just therapeutic but positively transformative.
“It seemed like a good idea at the time” has been the limp excuse of many a person whose actions later became cause for regret. Although we see ourselves as rational beings, we are far more likely to act according to impulse than logic. Nor is this always a bad thing, David Lewis suggests. Impulse explores all the mystifying things people do despite knowing better, from blurting out indiscretions to falling for totally incompatible romantic partners. Informed by the latest research in neuropsychology, this eye-opening account explains why snap decisions so often govern—and occasionally enrich—our lives.
Lewis investigates two kinds of thinking that occur in the brain: one slow and reflective, the other fast but prone to error. In ways we cannot control, our mental tracks switch from the first type to the second, resulting in impulsive actions. This happens in that instant when the eyes of lovers meet, when the hand reaches for a must-have product that the pocketbook can’t afford, when “I really shouldn’t” have another drink becomes “Oh why not?” In these moments, our rational awareness takes a back seat.
While we inevitably lose self-control on occasion, Lewis says, this can also be desirable, leading to experiences we cherish but would certainly miss if we were always logical. Less about the ideal reasoning we fail to use than the flawed reasoning we manage to get by with, Impulse proves there is more to a healthy mental life than being as coolly calculating as possible.
How is it that "private matters" are analyzed endlessly in public forums on a daily basis? Why is it assumed that "getting a life" means having a private relationship? Intended to unravel some of the tangled relations that fall under the broad category of "intimacy," this provocative collection of sixteen essays articulates the ways in which intimate lives are connected with the institutions, ideologies, and desires that organize people's worlds.
Locating its domain in the familiar spaces of friendship, love, sex, family, and feeling "at home," Intimacy also examines the estrangement, betrayal, loneliness, and even violence that may accompany the demise of relationships, both personal and political. These include intimacies among strangers, such as happens in times of national scandal or habits of everyday life. The contributors to this volume traverse many disciplines and cultures, tracking the processes by which intimate lives absorb and repel the dominant rhetoric, law, ethics, and ideologies of public spheres. Drawing on examples from contemporary culture, history, art, literature, and music, this book illuminates the ways in which intimacy has become linked with stories of citizenship, capitalism, aesthetic forms, and the writing of history. As it challenges conventional notions of private life, Intimacy is sure to spark controversy about its institutions as well.
Some of these essays in this book were previously published in an award-winning issue of the journal "Critical Inquiry."
Contributors include Lauren Berlant, Svetlana Boym, Steven Feld, Deborah R. Grayson, Michael Hanchard, Dagmar Herzog, Annamarie Jagose, Laura Kipnis, Laura Letinsky, Biddy Martin, Maureen McLane, Mary Poovey, Elizabeth A. Povinelli, Eve Kosovsky Sedgwick, Joel Snyder, Candace Vogler, Michael Warner, and others.
Everyone worries about privacy these days. As corporations and governments devise increasingly sophisticated data gathering tools and joining Facebook verges on obligatory, concerns over the use and abuse of personal information are undeniable. But the way privacy functions on the virtual frontier of the Internet is only a subset of the fascinating ways we work to achieve it throughout our everyday lives. In Islands of Privacy, Christena Nippert-Eng pries open the blinds, giving us an intimate view into the full range of ordinary people’s sometimes extraordinary efforts to preserve the border between themselves and the rest of the world.
Packed with stories that are funny and sad, familiar and strange, Islands of Privacy tours the myriad arenas where privacy battles are fought, lost, and won. Nippert-Eng explores how we manage our secrets, our phone calls and e-mail, the perimeters of our homes, and our interactions with neighbors. She discovers that everybody practices the art of selectively concealing and disclosing information on a daily basis. This important balancing act governs a wide range of behaviors, from deciding whether to give our bosses our cell phone numbers to choosing what we carry in our wallets or purses. Violations of privacy and anxiety about how we grant it to each other also come under Nippert-Eng’s microscope as she crafts a compelling argument that successfully managing privacy is critical for successfully maintaining our relationships with each other and our selves.
Roaming from the beach to the bank and from the bathroom to the bus, Nippert-Eng’s keenly observed and vividly told book gives us the skinny on how we defend our shrinking islands of privacy in the vast ocean of accessibility that surrounds us.
Inner speech, also known as self-talk, is distinct from ordinary language. It has several functions and structures, from everyday thinking and self-regulation to stream of consciousness and daydreaming. Inner Speech and the Dialogical Self provides a comprehensive analysis of this internal conversation that people have with themselves to think about problems, clarify goals, and guide their way through life.
Norbert Wiley shrewdly emphasizes the semiotic and dialogical features of the inner speech, rather than the biological and neurological issues. He also examines people who lack control of their inner speech—such as some autistics and many emotionally disturbed people who use trial and error rather than self-control—to show the power and effectiveness of inner speech.
Inner Speech and the Dialogical Self takes a humanistic social theorist approach to its topic. Wiley acknowledges the contributions of inner speech theorists, Lev Vygotsky and Mikhail Bakhtin, and addresses the classical pragmatism of Charles Sanders Peirce, John Dewey, William James, and George Herbert Mead to show the range and depth of this largely unexplored field.
Television, video games, and computers are easily accessible to twenty-first-century children, but what impact do they have on creativity and imagination? In this book, two wise and long-admired observers of children's make-believe look at the cognitive and moral potential--and concern--created by electronic media.
As Dorothy and Jerome Singer show, violent images in games and TV are as toxic as many observers have feared by stimulating destructive ideas and troubling aggression. But should all electronic media be banned from children's lives? Calmly and authoritatively, the Singers argue that in fact some screen time can enrich children's creativity and play, and can even promote school readiness. With guidance from parents and teachers, empathy, creativity, and imagination can expand and intensify in the electronic age.
Until very recently, almost all books on infancy assumed basic infant immaturity. Remarkably, as Tiffany Field shows in her survey of recent research, investigators are discovering that infants possess sophisticated perceptual skills, such as hearing, even before birth. Newborns can sense touch and motion, discriminate tastes and smells, recognize their mother's voice, and imitate facial expressions. In fact, the newborn is an active learner, looking, reaching, sucking, and grimacing from its first moments in its new environment.
Field provides a readable account of our current knowledge about infant development. She looks at the emergence of sensorimotor and cognitive skills, which play an important role in social and emotional development in the months following birth as the infant experiences the world. In a chapter with important implications for working mothers, Field reviews the literature on infants in nursery and daycare programs, countering negative assessments with studies that show an enhancement of infants' social interaction in good care settings. In the concluding chapter, she pays particular attention to infants at risk because of disease (including AIDS), maternal drug use, prematurity, or maternal depression, and describes possible intervention strategies. The bibliography provides an invaluable summary of significant primary reference papers for professional researchers, students, and parents.
In the past few years, a new breed of baby-watchers has discovered more about infancy than has ever been known before. Infants brings this knowledge out of inaccessible academic journals and makes it available to everyone in direct language.
Written by a child psychologist who has studied the developmental progress of infants for many years, the book describes and interprets the fascinating capabilities of infants in their first years of life. It covers the ability of the newborn to see and hear their parents, their natural disposition toward getting to know caregivers, and the growth of love and attachment between parent and baby. It explores the changing mental abilities and social skills in the first and second years, and tells readers how they can observe these stages in children.
At a time when parents are increasingly beset by contradictory advice about infant care, many will find it useful to have a sensible and caring book that presents the latest information on understanding the behavior of babies. Parenting can then become the emotionally fulfilling and intellectually stimulating responsibility it should be.
What do infants know? What do they feel, and how do they come to understand what’s happening around them? How do they begin to construe others as persons with feelings and intentions? These questions inspire this remarkable new look at the infant’s world. The short answer? Infants are much more sophisticated perceivers, feelers, and thinkers of their world than we may think.
In this lively book, Philippe Rochat makes a case for an ecological approach to human development. Looking at the ecological niche infants occupy, he describes how infants develop capabilities and conceptual understanding in relation to three interconnected domains: the self, objects, and other people. Drawing on the great body of contemporary “competent infant” research, Rochat offers a thoughtful overview of many current, controversial topics, from neonatal imitation to early numeracy, to the development of self-awareness. In a provocative conclusion, he describes infancy as a series of key transitions—so dramatic that they are sometimes called “revolutions”—and maps out the processes that impel development.
Offering a unifying theoretical vision of the vast research of recent years, The Infant’s World is an inspiring introduction to the liveliest area of modern psychology.
“A remarkable book. Whether you are an educator, parent, or simply a curious reader, you will come to see, hear, and understand children in new ways.”
—Howard Gardner, author of Multiple Intelligences
Adults easily recognize children’s imagination at work as they play. Yet most of us know little about what really goes on inside their heads as they encounter the problems and complexities of the world around them. Susan Engel brings together an extraordinary body of research to explain how toddlers, preschoolers, and elementary-aged children think.
A young girl’s bug collection reveals how children ask questions and organize information. Watching a boy scoop mud illuminates the process of invention. When a child ponders the mystery of death, we witness how ideas are built. But adults shouldn’t just stand around watching. When parents are creative, it can rub off. Engel shows how parents and teachers can stimulate children’s curiosity by presenting them with mysteries to solve, feeding their sense of mastery and nourishing their natural hunger to learn.
“A fascinating read for parents who wonder, simply, what is my child thinking? Why do they love collecting? Where did that idea come from? A celebration of children’s innovation and sense of wonder.”
—Emily Oster, author of Expecting Better
“Combining insight, scientific acumen, and exquisite narrative, The Intellectual Lives of Children allows readers to peer into the minds of infants, toddlers, and preschoolers as they explore and learn in everyday moments, emphasizing what constitutes real learning.”
—Kathy Hirsh-Pasek, Science
A Washington Post Notable Work of Nonfiction
A Chronicle of Higher Education Best Scholarly Book
“A deeply insightful and thought-enriching work by one of the most original philosophers writing today. Imagining the End is acutely aware of the danger we stand in of finding ourselves on an uninhabitable planet. But Lear is also aware of how the consciousness of impending loss can bring out the illumination inherent in meaningful life, often occluded in day-to-day living.”
–Charles Taylor, author of A Secular Age
“Lear is a lovely and subtle writer, someone who has a rare capacity to introduce ways of seeing and interrogating the world that dignify our confusion and pain while also opening up new possibilities for moving forward.”–Daniel Oppenheimer, Washington Post
The range of Jonathan Lear’s abilities—as a philosopher and psychoanalyst who draws from ancient and modern thought, personal history, and everyday experience to help us think about how we can flourish in a world of flux and finitude—is on full display in Imagining the End. Lear masterfully explores how we respond to loss, crisis, and hope, considering our bewilderment in the face of planetary catastrophe. He examines the role of the humanities in expanding our imaginative and emotional repertoire.
How might we live, he asks, when we realize just how vulnerable the cultures to which we traditionally turn for solace might be? He addresses how mourning can help us thrive, the role of moral exemplars in shaping our sense of the good, and the place of gratitude in human life. Along the way, he touches on figures as diverse as Aristotle, Abraham Lincoln, Sigmund Freud, and the British royals Harry and Meghan. Written with Lear’s characteristic elegance, philosophical depth, and psychological perceptiveness, Imagining the End is a powerful meditation on persistence in an age of turbulence and anxiety.
Through her careful examination of the transformations of spirit mediumship wrought by the mass media, Morris takes readers into the world of the northern Thai past to discover the anticipations of future histories. In this process, she finds new objects for anthropological inquiry, including romantic love and epistolary poetry. She then turns her eye toward the relationships between commodification and prosaic form and photography and the discourses of gendered and national identity. Attending to these issues as they manifest themselves in the practices of mediums, Morris describes both the mundane activities of spirit mediums and the grand ambitions to political authority that are embodied in the increasingly spectacular forms of possession that are becoming so popular with both tourists and local culture brokers. In the Place of Origins traverses this ground with accounts of right-wing militarism and ritual revival during the 70s, and of the democracy movement of 1992, when a global mass media was galvanized by images of military repression and the spectacle of traditional ritual power in cursing. Finally, considering the claims that mediums make to magical power in the face of both AIDS and the Asian economic crisis, Morris reveals the potency of extrajudicial forms of power and violence in the late modern era.
This provocative study will interest anthropologists, historians, Asianists, and those involved in gender, performance, media, and literary studies.
Maggi leads us straight to the heart of what Italian Renaissance culture thought familiar spirits were. Through close readings of Giovan Francesco Pico della Mirandola, Strozzi Cigogna, Pompeo della Barba, Ludovico Sinistrari, and others, we find that these spirits or demons speak through their sudden and striking appearances—their very bodies seen as metaphors to be interpreted. The form of the body, Maggi explains, relies on the spirits’ knowledge of their human interlocutors’ pasts. But their core trait is compassion, and sometimes their odd, eerie arrivals are seen as harbingers or warnings to protect us. It comes as no surprise then that when spiritual beings distort the natural world to communicate, it is vital that we begin to listen.
These essays, by leading anthropologists of South American shamanism, consider assault sorcery as it is practiced in parts of Brazil, Guyana, Venezuela, and Peru. They analyze the social and political dynamics of witchcraft and sorcery and their relation to cosmology, mythology, ritual, and other forms of symbolic violence and aggression in each society studied. They also discuss the relations of witchcraft and sorcery to interethnic contact and the ways that shamanic power may be co-opted by the state. In Darkness and Secrecy includes reflections on the ethical and practical implications of ethnographic investigation of violent cultural practices.
Contributors. Dominique Buchillet, Carlos Fausto, Michael Heckenberger, Elsje Lagrou, E. Jean Langdon, George Mentore, Donald Pollock, Fernando Santos-Granero, Pamela J. Stewart, Andrew Strathern, Márnio Teixeira-Pinto, Silvia Vidal, Neil L. Whitehead, Johannes Wilbert, Robin Wright
Since its early history in Greek culture, traditional rhetorical study has focused primarily on persuasive language used in the public sphere. There has been little study, however, of what Jean Nienkamp calls internal rhetoric, which “occurs between one aspect of the self and another” inside one’s mind. Nienkamp opens the study of internal rhetoric by discussing how the concept developed alongside traditional classical and modern rhetorical theory.
Nienkamp shows how we talk to ourselves, or more specifically, how we talk ourselves into things: justifications, actions, opinions, theories. She explains that just because we see ourselves as divided, as torn in different directions by conflicting desires, duties, and social mores, it does not mean that we are fragmented, nor does it mean that we are split into discrete identities that neither interrelate nor interact.
In this groundbreaking study, Nienkamp identifies two major aspects of internal rhetoric: “the conscious ‘art’ of cultivated internal rhetoric” and “the unconscious ‘nature’ of primary internal rhetoric.” Selecting a small number of figures from the history of rhetoric—including Isocrates, Plato, Aristotle, Francis Bacon, Lord Shaftesbury, Richard Whately, Kenneth Burke, Chaim Perelman and Lucie Olbrechts-Tyteca, George Herbert Mead, and Lev Vygotsky—Nienkamp argues for a “version of the rhetorical self that takes into account both the ways we are formed by and formulate internal and external rhetorics and the ways our physical bodies act as a contributing scene—an agora—for internal rhetoric.”
This fascinating examination of the development of virtue ethics in the early stages of western civilization deals with a wide range of philosophers and schools of philosophy—from Socrates and the Stoics to Plato, Aristotle, and the Epicureans, among others. This introduction examines those human attributes that we have come to know as the "stuff" of virtue: desire, happiness, the "good," character, the role of pride, prudence, and wisdom, and links them to more current or modern conceptions and controversies.
The tension between viewing ethics and morality as fundamentally religious or as fundamentally rational still runs deep in our culture. A second tension centers on whether we view morality primarily in terms of our obligations or primarily in terms of our desires for what is good. The Greek term arete, which we generally translate as "virtue," can also be translated as "excellence." Arete embraced both intellectual and moral excellence as well as human creations and achievements. Useful, certainly, for classrooms, Virtue Ethics is also for anyone interested in the fundamental question Socrates posed, "What kind of life is worth living?"
The writings of Francis Hutcheson played a central role in the development of British moral philosophy in the eighteenth century. His Illustrations on the Moral Sense is significant not only historically but also for its exploration of problems of concern in contemporary ethics. Yet except for brief selections it has not appeared in print since the eighteenth century.
Independent moral philosophy began in England with Hobbes and the reactions to his views, in which two divergent strains were implicit: one a rationalistic appeal to eternal and immutable essences and the other an empirical appeal to human affections and desires. Hutcheson countered Hobbes' theory, which was based on self interest, with a theory based on the moral sense and made explicit the opposition between the school of reason and the school of sentiment. His treatment of these and other issues set British moral philosophy on a line of development that has continued to the present.
This edition of Illustrations on the Moral Sense again makes available Hutcheson's contributions to normative ethics and metaethics, thus making possible a more accurate evaluation of his significance in the history of ethics. His epistemology of morals and his theory of justification are critically examined in a substantial introduction by the editor, Bernard Peach. In addition, Hutcheson's correspondence with Gilbert Burnet, the Younger, which is central to an understanding of the controversies in British moral philosophy in the eighteenth century, is made accessible here for the first time since 1735 in an extensive appendix.
Alice Crary’s Inside Ethics is a transformative account of moral thought about human beings and animals.
We have come to think of human beings and animals as elements of a morally indifferent reality that reveals itself only to neutral or science-based methods. This little-commented-on trend, which shapes the work of moral philosophers and popular ethical writers alike, has pernicious effects, distorting our understanding of the difficulty of moral thinking. Inside Ethics traces the roots of existing views to tendencies in ethics, metaphysics, and philosophy of mind. Crary underlines the moral urgency of revisiting our approach in ethics so that, instead of assuming we confront a world that itself places no demands on moral imagination, we treat the exercise of moral imagination as necessary for arriving at an adequate world-guided understanding of human beings and animals.
The book’s argument is both rich and practically oriented, integrating ideas from literary authors such as Raymond Carver, J. M. Coetzee, Daniel Keyes, W. G. Sebald, and Leo Tolstoy and bringing them to bear on issues in disability studies and animal studies as well as elsewhere in ethics. The result is a commanding case for a reorientation in ethics that illuminates central challenges of moral thought about human and animal lives, directing attention to important aspects of these lives that are otherwise hidden from view.
Poorman brings together ethics and pastoral practice in an interactional model that captures the distinctive character of Christian pastoral counseling. His work is especially important in a culture that often confuses pastoral counseling with therapy. It also challenges traditional notions which portray the pastoral minister as an instructor who dispenses the church's moral teaching. Poorman distinguishes the pastoral task from that of therapist or teacher, while drawing on the best resources of contemporary psychology and moral development theories. he brings moral theology into lively conversation with pastoral experience; at the same time, his clear presentation brings a critical method of moral discernment to Christian ministry which is rooted in faith and the wisdom of the community.
The recent spate of books and articles reflecting on the question of evil might make one forget that the question of just what constitutes goodness is no less urgent or perplexing. Everyone wants to think of him- or herself as good. But what does a good life look like? And how do people become good? Are there multiple, competing possibilities for what counts as a good life, all equally worthy? Or, is there a unified and transcendent conception of the good that should guide our judgment of the possibilities? What does a good life look like when it is guided by God? How is a good life involved with the lives of others? And, finally, how good is good enough?
These questions are the focus of In Search of Goodness, the product of a year-long conversation about goodness. The eight essays in this volume challenge the dichotomies that usually govern how goodness has been discussed in the past: altruism versus egoism; reason versus emotion; or moral choice versus moral character. Instead, the contributors seek to expand the terms of the discussion by coming at goodness from a variety of perspectives: psychological, philosophic, literary, religious, and political. In each case, they emphasize the lived realities and particulars of moral phenomena, taking up examples and illustrations from life, literature, and film. From Achilles and Billy Budd, to Oskar Schindler and Shel Silverstein’s The Giving Tree, to Iris Murdoch and the citizens of Flagstaff, Arizona, readers will find a wealth of thought-provoking insights to help them better understand this most basic, but complex, element of human life and happiness.
Intuition is central to discussions about the nature of scientific and philosophical reasoning and what it means to be human. In this bold and timely book, Hillel D. Braude marshals his dual training as a physician and philosopher to examine the place of intuition in medicine.
The undraped human form is ubiquitous in Western art and even appears in the art of India and Japan. Only in China, François Jullien argues, is the nude completely absent. In this enthralling extended essay, he explores the different conceptions of the human body that underlie this provocative disparity.
Contrasting nakedness (which implies a diminished state) with nudity (which represents a complete presence), Jullien explores the traditional European vision of the nude as a fixed point of fusion where form joins truth. He then shows that the absence of the nude in Chinese art evinces an understanding of the human body as changeable and transitory. Viewed in light of each other, these differing concepts allow for a new way of thinking about form, the ideal, and beauty, enabling us to delve deeper into the relationship between art and the ideas that lie at its roots. Beautifully illustrated and gracefully translated into English for the first time, The Impossible Nude will fascinate anyone interested in art history, Chinese art, or aesthetics.
The editors argue that ideas about humanity find concrete expression in the governing work that operationalizes those ideas to produce order, prosperity, and security. As a site of governance, humanity appears as both an object of care and a source of anxiety. Assertions that humanity is being threatened, whether by environmental catastrophe or political upheaval, provide a justification for the elaboration of new governing techniques. At the same time, humanity itself is identified as a threat (to nature, to nation, to global peace) which governance must contain. These apparently contradictory understandings of the relation of threat to the category of humanity coexist and remain in tension, helping to maintain the dynamic co-production of governance and humanity.
Contributors. Arun Agrawal, Joao Biehl , Didier Fassin, Allen Feldman, Ilana Feldman, Rebecca Hardin, S. Lochann Jain, Liisa Malkki, Adriana Petryna, Miriam Ticktin, Richard Ashby Wilson, Charles Zerner
Ranging across politics, economic theory, finance, healthcare, the food industry, sports, religion, and the arts, Sim demonstrates how deeply embedded the greed imperative is in human psychology. As he shows, all of us as individuals are capable of greed—usually in small and insignificant ways—but some embrace it to the extreme, and moreover it has thrived as a powerful force in our wider culture and institutions, asserting itself everywhere we go. The food industry encourages us to overeat. The medical industry has increasingly been driven by profits rather than well-being. Corporations hypocritically claim fiscal responsibility, driving down workers’ wages while paying executives—even those who drive the business into the ground—record sums. Looking at larger phenomena such as the increasing wealth gap and exponential population growth, Sim also proffers various ways we can deal with greed in our day-to-day lives.
And as he shows, we must deal with it. Insatiable is a wakeup call to recognize the horrible effects that greed is having on our relationships, institutions, cultures, environment—even on our own bodies—and that we must resist it wherever we can.
In Praise of Ambiguity presents a discourse about the seriousness of play. Erasmus and Huizinga are its main subjects, their books In Praise of Folly (1511) and Homo Ludens (1938) its main texts. Though published more than four hundred years apart, Otterspeer treats those books as contemporaries and asks what they still have to say to us. The main theme of both books is the contrast between two attitudes of life: the conviction that each subject has two or more sides as opposed to the certainty that there is always only one side to the subject. It is relativism versus essentialism, play versus seriousness.
In these times of populism and fundamentalism, the relationship between play and seriousness is more significant than ever. Erasmus and Huizinga conceive a compromise as brilliant as it is paradoxical: turn seriousness into play, play into seriousness. Their solution is the life blood of literature. Literature is always paradoxical, always "true" and "not true' at the same time, both reality and fiction. Ambiguity is its home territory. Literature is the best answer to the purity and peremptoriness of prophets.
This ambivalence of contemporary scholars echoes their ambivalence toward the ancestral "giants" of the discipline: Durkheim, Müller, and Freud. Masuzawa shows that the speculations of these three men on the origins of religion render the very notion of time and history problematic and contain powerful instruments for dislodging the position of "Western man" as the keeper of knowledge. Her critical rereading of these forefathers is framed by a compelling discussion of the postmodernist subversion of absolute origins in the works of Walter Benjamin and Rosalind Krauss and a comparison of Mircea Eliade and Nancy Munn's accounts of the Australian aboriginal "dreamtime." Engaging a number of critical issues within the burgeoning field of cultural studies, Masuzawa's book will have far-reaching implications not only for religious studies but throughout the human sciences.
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