This classic and controversial book examines the roots of the idea of virtue, diagnoses the reasons for its absence in modern life, and proposes a path for its recovery.

Never one to back away from controversy, Friedrich Nietzsche assails the Christian church in Twilight of the Idols. In this classic work, he sets out to substitute the morality of the Catholic and Protestant churches with that of Dionysian morality. Twilight of the Idols furthermore lays the foundation for key arguments that Nietzsche more fully develops in later writings.

In this wide-ranging and thoughtful study, Michael Allen Gillespie explores the philosophical foundation, or ground, of the concept of history. Analyzing the historical conflict between human nature and freedom, he centers his discussion on Hegel and Heidegger but also draws on the pertinent thought of other philosophers whose contributions to the debate is crucial—particularly Rousseau, Kant, and Nietzsche.

Editorial preface to the fourth edition and modified translation -- The text of the Philosophische Untersuchungen -- Philosophische untersuchungen = Philosophical investigations -- Philosophie der psychologie, ein fragment = Philosophy of psychology, a fragment.

This book is the one to put into the hands of those who have been over-impressed by Austin 's critics....[Warnock's] brilliant editing puts everybody who is concerned with philosophical problems in his debt.

The essays collected here provide English-speaking readers with a lucid and accessible introduction to the world of France's leading contemporary philosopher. A classic student textbook.

Tom Wolfe, "America's most skillful satirist" (The Atlantic Monthly), examines the strange saga of American architecture in this sequel to The Painted Word.

Among the most influential parts of the philosophy of G.W.F. Hegel (1770-1831) were his ethics, his theory of the state, and his philosophy of history. The Philosophy of Right (Grundlinien der Philosophie des Rechts) (1821), the last work published in Hegel's lifetime, is a combined system of moral and political philosophy, or a sociology dominated by the idea of the state. Here Hegel repudiates his earlier assessment of the French Revolution as a "a marvelous sunrise" in the realization of liberty. (...) Rejecting the republican form of government, he espouses an idealized form of a constitutional monarchy, whose ultimate power rests with the sovereign. (shrink)

Gathers fragments of the writings of early Greek philosophers, including Hesiod, Anaximander, Pythagoras, and Zeno.

Arranged and integrated to reveal epistemology, phenomenology, theory of signs, other major topics.

Author Max Black argues that language should conform to the discovered regularities of experience it is radically mistaken to assume that the conception of language is a mirror of reality.

Life After Postmodernism is a pioneering text on the question of value in the postmodern scene. After a long hiatus in which discussions of value have been eclipsed by death of the subject in post-structuralist theory, this collection of essays suggest that we are on the threshold of a new value debate in contemporary politics, aesthetics, and society.

Gianni Vattimo reexamines the roots of modernism and postmodernism in Nietzsche, Benjamin, and Heidegger. Exploring the links between concepts of nihilism and destiny in nineteenth-century humanism, Vattimo follows these trends in aesthetic and scientific theory from Benjamin to Bloch, Ricoeur, and Kuhn.

Deconstruction is no game of mirrors, revealing the text as a play of surface against surface. Its more radical philosophical effort is to get behind the mirror and question the very nature of reflection. The Tain of the Mirror explores that gritty surface without which no reflection would be possible.

Drawing freely and expertly from Continental and analytic traditions, Richard Bernstein examines a number of debates and controversies exemplified in the works of Gadamer, Habermas, Rorty, and Arendt. He argues that a "new conversation" is emerging about human rationality—a new understanding that emphasizes its practical character and has important ramifications both for thought and action.

In this insightful and controversial book, the eminent philosopher Stanley Rosen takes a new look at the famous 'quarrel' that the moderns have with the ancients, analyzing and comparing ancient philosophers and modern Continental and analytical thinkers from Plato, Descartes, and Kant to Fichte, Nietzsche, and Rorty. He urges that we do not dismiss the classical heritage but appropriate it, for this appropriation is an indispensable step in the process of legitimizing our historical experience.

. . . Unlike Dewey, he has provided detailed incisive argumentation, and has shown just where the dogmas and dualisms break down." -- Richard Rorty, The Yale Review.

In the 1960s a radical concept emerged from the great French thinker Jacques Derrida. Read the book that changed the way we think; read "Writing and Difference," the classic introduction.

This volume consists of the first of the John Dewey Lectures delivered under the auspices of Columbia University's Philosophy Department as well as other essays by the author. Intended to clarify the meaning of the philosophical doctrines propounded by Professor Quine in 'Word and Objects', the essays included herein both support and expand those doctrines.

In this book, the author presents an interpretation of four thinkers: Nietzsche, Heidegger, Foucault, and Derrida. In an attempt to place these thinkers within the wider context of the crisis-oriented modernism and postmodernism that have been the source of much of what is most original and creative in twentieth-century art and thought.

Poetic Interaction presents an original approach to the history of philosophy in order to elaborate a fresh theory that accounts for the place freedom in the Western philosophical tradition. In his thorough analysis of the aesthetic theories of Hegel, Heidegger, and Kant, John McCumber shows that the interactionist perspective recently put forth by Jürgen Habermas was in fact already present in some form in the German Enlightenment and in Heidegger's hermeneutic phenomenology. McCumber's historical placement of the interactionist perspective runs counter (...) to both Habermas's own views and to those of scholars who would locate the origin of these developments in American pragmatism. From the metaphysical approaches of Plato and Aristotle to the interactionist approaches of Habermas and Albrecht Wellmer, McCumber provides an original narrative of the history of philosophy that focuses on the ways that each thinker has formulated the relationships between language, truth, and freedom. Finally, McCumber presents his critical demarcation of various forms of freedom to reveal that the interactionist approach has to be expanded and enlarged to include all that is understood by "poetic interaction." For McCumber, freedom is inherently pluralistic. Poetic Interaction will be invaluable to political philosophers, historians of philosophy, philosophers of language, and scholars of legal criticism. (shrink)

In his “Marxism and the Post-Modern Condition” Raulet examines the relation between modernity, post-modernity, and the aesthetics of the sublime. I would like to make a modest clarification. Raulet argues that I counterpose the Kantian sublime, which is based on incommensurability of powers [Vermögen], to the Hegelian dialectic which totalizes them. Thus I place myself in a position of being able to oppose totalitarianism only by means of a politics of terror. Both equations (speculative discourse = totalitarianism; and philosophy of (...) the sublime = terrorism) need to be dissolved. Let us briefly recall the objections to these equations. (shrink)

Kant describes a conflict among the different theories of knowledge. A productive conflict whose emergence is the origin of a renewal: it awakens the spirit and it leads it to think critically. Philosophy becomes critique, Kant says, when it is not focused on the doctrines and on their demands, but on the relationship between general rules (the “sense”) that coordinates all the faculties – and their particular expression, that is to say the specific cases. Similarly operates the judge, that, in (...) court, has to invent (ausdenken) the rule capable of corresponding to the single case: a judge that, in order to decide (jus dicere) and utter the decision, tries to compensate the absence of adequate legal rules and often decides without the adapt general rule. The problem of the différend does not concern, thus, anthropology. It concerns language. Exemplary cases provide analoga of the sensitive data and are devices that allow the dialectic between different systems of value by connecting their core meaning, the proper names involved and what Kant defines the Darstellung. Nevertheless, against this background, a change of paradigm becomes necessary – a change that entails the break with hegelian philosophy of law and with a thought built on mediation, that is to say with the kantian Zusammenstimmung. It is not possible, nor desirable, to substitute the battle field with the court and to subordinate the individual interests to the general logic of argumentation, because the synthesis of the different voices might imply totalitarianism and the end of the différend might correspond to the beginning of terror. (shrink)