A collection of lectures on the features of the movement of mysticism that began in antiquity and continues in Hasidism today.

    It is also an exploration of some of the preeminent thinkers of the seventeenth and eighteenth centuries, such as Descartes, Newton, Locke, and Kant.The ultimate edition of Whitehead’s magnum opus, Process and Reality is a standard reference for scholars of all backgrounds.

    In accord with the Hindu doctrine of manvantaras and Plato's depiction of historical degeneration in the Republic, Guenon views history here as a series of 'revolts' of lower castes against the higher. The kshatriyas (warriors) revolt against the brahmins (priests), thus setting the stage for a revolt of the vaishyas (loosely, the bourgeoisie), as in the French revolution-and, finally, the shudras (the proletariat), as in the Russian revolution (which Guenon does not touch upon in this work). From one point of view, this is a progressive degeneration; from another it is entirely lawful, given the 'entropic' nature of manifestation itself. External, historical descent reflects an inner degeneration: knowledge (the celestial paradise) is eclipsed by heroic action (the terrestrial paradise), which is in turn overrun by the inertia and agitation of the passions. Yet the nadir of degeneration is also the point of renewal: the dawning of the Heavenly Jerusalem-spiritual Knowledge-which begins a new cycle of manifestation.

    N. Volosinov's important work, first published in Russian in 1929, had to wait a generation for recognition. This first paperback edition of the English translation will be capital for literary theorists, philosophers, linguists, psychologists, and many others.Volosinov is out to undo the old disciplinary boundaries between linguistics, rhetoric, and poetics in order to construct a new kind of field: semiotics or textual theory. Ladislav Matejka and I. R. Titunik have provided a new preface to discuss Volosinov in relation to the great resurgence of interest in all the writing of the circle of Mikhail Bakhtin.

    Now translated in its entirety for the first time, Theory of Prose not only anticipates structuralism and post-structuralism, but poses questions about the nature of fiction that are as provocative today as they were in the 1920s. Arguing that writers structure their materials according to artistic principles rather than from attempts to imitate "reality," Shklovsky uses Cervantes, Tolstoi, Sterne, Dickens, Bely, and Rozanov to give us a new way of thinking about fiction and, in his most impassioned moments, about the world. Benjamin Sher's lucid translation will allow Shklovsky's Theory of Prose to fulfill its destiny as a major theoretical work of the twentieth century. "A rambling, digressive stylist, Shklovsky throws off brilliant aper�us on every page. . . . Sixty-five years after it first appeared, Theory of Prose remains an exciting book: Like an architect's blueprint, it lays bare the joists and studs that hold up the house of fiction." (Michael Dirda, Washington Post Book World 5-5-91) "This 1929 book by one of the founding fathers of Russian formalism is one of the most important works in the history of literary theory. . . . Shklovsky's enormously influential work is brilliant, provocative, and, by turn, elliptical and digressive. It is also whimsical and sometimes chaotic." (Choice) "[The] essays published in Theory of Prose reveal why Shklovsky might have become the most important literary theorist of our century, had history taken a different course." (Poetics Today) "Clearly there is a happy congruity between Shklovsky's insights and the modern consensus. His observations on various authors and techniques cause one to ponder. A random paragraph causes sudden illumination. This is not a manifesto but the incisive thoughts of a scholar in the quiet of his study. Dalkey Archive Press is to be thanked for making it available again." (ZYX 9-92)

    This title talks about the problem of how the author proposed to enact his destruction of the metaphysical tradition and the role that his reading of Kant would play therein.

    In early manhood an admirer of Socrates, he later founded the famous school of philosophy in the grove Academus. Much else recorded of his life is uncertain; that he left Athens for a time after Socrates' execution is probable; that later he went to Cyrene, Egypt, and Sicily is possible; that he was wealthy is likely; that he was critical of 'advanced' democracy is obvious. He lived to be 80 years old. Linguistic tests including those of computer science still try to establish the order of his extant philosophical dialogues, written in splendid prose and revealing Socrates' mind fused with Plato's thought.In Laches, Charmides, and Lysis, Socrates and others discuss separate ethical conceptions. Protagoras, Ion, and Meno discuss whether righteousness can be taught. In Gorgias, Socrates is estranged from his city's thought, and his fate is impending. The Apology (not a dialogue), Crito, Euthyphro, and the unforgettable Phaedo relate the trial and death of Socrates and propound the immortality of the soul. In the famous Symposium and Phaedrus, written when Socrates was still alive, we find the origin and meaning of love. Cratylus discusses the nature of language. The great masterpiece in ten books, the Republic, concerns righteousness (and involves education, equality of the sexes, the structure of society, and abolition of slavery). Of the six so-called dialectical dialogues Euthydemus deals with philosophy; metaphysical Parmenides is about general concepts and absolute being; Theaetetus reasons about the theory of knowledge. Of its sequels, Sophist deals with not-being; Politicus with good and bad statesmanship and governments; Philebus with what is good. The Timaeus seeks the origin of the visible universe out of abstract geometrical elements. The unfinished Critias treats of lost Atlantis. Unfinished also is Plato's last work of the twelve books of Laws (Socrates is absent from it), a critical discussion of principles of law which Plato thought the Greeks might accept.The Loeb Classical Library edition of Plato is in twelve volumes.

    In this work Heidegger presents the broadest and most intelligible account of the problem of being, as he sees this problem. First, he discusses the relevance of it by pointing out how this problem lies at the root not only of the most basic metaphysical questions but also of our human existence in its present historical setting. Then, after a short digression into the grammatical forms and etymological roots of the word "being," Heidegger enters into a lengthy discussion of the meaning of being in Greek thinking, letting pass at the same time no opportunity to stress the impact of this thinking about being on subsequent western speculation. His contention is that the meaning of being in Greek thinking underwent a serious restriction through the opposition that was introduced between being on one hand, and becoming, appearance, thinking and values on the other.

    The most complete edition yet published of Wittgenstein's 1929 lecture includes a never-before published first draft and makes fresh claims for its significance in Wittgenstein's oeuvre.The first available print publication of all known drafts of Wittgenstein's Lecture on EthicsIncludes a previously unrecognized first draft of the lecture and new transcriptions of all draftsTranscriptions preserve the philosopher's emendations thus showing the development of the ideas in the lectureProposes a different draft as the version read by Wittgenstein in his 1929 lectureIncludes introductory essays on the origins of the material and on its meaning, content, and importance

    Reissued in the original German in 1970 , Grossmann's work has also appeared in Japanese, but there has never (until now) been an English edition. This is an important volume ... it will be essential reading for anyone with an interest in the development of Marxian economic theory.' Science & Society

    Powys is to be congratulated on having written a book of the kind that most needs writing and most deserves to be read...Here in a dozen chapters of eloquent and glowing prose, Mr. Powys describes for every reader that citadel which is himself, and explains to him how it maybe strengthened and upheld and on what terms it is most worth upholding.. The virtue of his book is that it is freshly and clearly focussed to meet the present situation to encourage and establish developing experience in growing minds' Manchester Guardian

    Only in aloose sense do we still refer to the philosophies of the pre-Platonic age, or similar cultural formations of other peoples and times, as sciences. Only as preliminary forms, as stages preliminary to science, do we accept them. Science in a new sense arises in the first instance from Plato's establishing of logic, as a place for exploring the essential requirements of "genuine" knowledge and "genuine" science and thus discovering norms, in conformity with which a science consciously aiming at thorough justness, a science consciously justifying its method and theory by norms, might be built. In intention this logical justification is a justification deriving entirely from pure principles. Science in the Platonic sense intends, then, to be no longer a merely naive activity prompted by a purely theoretical interest. Every step that it takes, it also demands to justify as genuine, as necessarily valid, according to principles. Thus the original sense here is that logical insight into principles, the insight drawn from the pure idea of any possible cognition and method of cognition whatever, precedes the method factually employed and the factual shaping of science, and guides them in practice; whereas the fact of a method and of a science, which have grown up somehow in nalvete must not pass itself off as a norm for rightly shaping scientific production.Plato's logic arose from the reaction against the universal denial of science by sophistic skepticism. If skepticism denied the essential possibility of any such thing as "philosophy", as science, then Plato had to weigh, and establish by criticism, precisely the essential possibility of such a thing. If all science was called in question, then naturally no fact, science, could be presupposed. Thus Plato was set on the path to the pure idea. Not gathered from the de facto sciences but formative of pure norms, his dialectic of pure ideas — as we say, his logic or his theory of science — was called on to make genuine science possible now for the first time, to guide its practice. And precisely in fulfilling this vocation the Platonic dialectic actually helped create sciences in the pregnant sense, sciences that were consciously sustained by the idea of logical science and sought to actualize it so far as possible. Such were the strict mathematics and natural science whose further developments at higher stages are our modern sciences.But the original relationship between logic and science has undergone a remarkable reversal in modern times. The sciences made themselves independent. Without being able to satisfy completely the spirit of critical self-justification, they fashioned extremely differentiated methods, whose fruitfulness, it is true, was practically certain, but whose productivity was not clarified by ultimate insight. They fashioned these methods, not indeed with the everyday man's naivete, but still with a naivete of a higher level, which abandoned the appeal to the pure idea, the justifying of method by pure principles, according to ultimate apriori possibilities and necessities. In other words: logic, which was originally the torchbearer for method and claimed to be the theory of the pure principles of possible cognition and science, lost this historical vocation and lagged far behind in its development." - from Husserl's Introduction

    

    The issue is not unknown in his tory it is raised in medicine and law. As far as education is concerned, I may confess at once that I have put the question in its apparently question-begging form in order to avoid dis cussion of questions that are important but that are also full of thorns and attended with con troversial divisions. It is enough for our purposes to note that the word science has a wide range. There are those who would restrict the term to mathematics or to disciplines in which exact results can be determined by rigorous methods of demonstration. Such a conception limits even the claims of physics and chemistry to be sciences, for according to it the only scientific portion of these subjects is the strictly mathe matical. The position of what are ordinarily termed the biological sciences is even more dubious, while social subjects and psychology would hardly rank as sciences at all, when measured by this definition. Clearly we must take the idea of science with some latitude. We must take it with sufficient looseness to include all the subjects that are usually regarded as sciences. The important thing is to discover those traits in virtue of which various fields are called scientific. When we raise the question in this way, we are led to put emphasis upon methods of dealing with subject-matter rather than to look for uniform objective traits in sub ject-matter. From this point of view, science signifies, I take it, the existence of systematic methods of inquiry, which, when they are brought to bear on a range of facts, enable us to understand them better and to control them 8 more intelligently, less haphazardly and with less routine. No one would doubt that our practices in hygiene and medicine are less casual, less re sults of a mixture of guess work and tradition, than they used to be, nor that this difference has been made by development of methods of investigating and testing. There is an intel lectual technique by which discovery and or ganization of material go on cumulatively, and by means of which one inquirer can repeat the researches of another, confirm or discredit them, and add still more to the capital stock of knowledge. Moreover, the methods when they are used tend to perfect themselves, to suggest new problems, new investigations, which refine old procedures and create new and better ones. The question as to the sources of a science of education is, then, to be taken in this sense. What are the ways by means of which the func tion of education in all its branches and phases selection of material for the curriculum, methods of instruction and discipline, organi zation and administration of schools can be conducted with systematic increase of intelli gent control and understanding What are the materials upon which we may and should draw in order that educational activities may become in a less degree products of routine, tradition, accident and transitory accidental influences From what sources shall we draw so that there shall be steady and cumulative growth of intelligent, communicable insight and power, of direction Here is the answer to those who decry peda gogical study on the ground that success in teaching and in moral direction of pupils is often not in any direct ratio to knowledge of educational principles. Here is A who is much more successful than B in teaching, awakening the enthusiasm of his students for learning, inspiring them morally by personal example and contact, and yet relatively ig norant of educational history, psychology, ap proved methods, etc...

    In attempting to reconcile biblical teachings with Greek philosophy he developed ideas that had wide influence on Christian and Jewish religious thought.The Loeb Classical Library edition of the works of Philo is in ten volumes and two supplements, distributed as follows. Volume I: Creation; Interpretation of Genesis II and III. II: On the Cherubim; The Sacrifices of Abel and Cain; The Worse Attacks the Better; The Posterity and Exile of Cain; On the Giants. III: The Unchangeableness of God; On Husbandry; Noah's Work as a Planter; On Drunkenness; On Sobriety. IV: The Confusion of Tongues; The Migration of Abraham; The Heir of Divine Things; On the Preliminary Studies. V: On Flight and Finding; Change of Names; On Dreams. VI: Abraham; Joseph; Moses. VII: The Decalogue; On Special Laws Books I-III. VIII: On Special Laws Book IV; On the Virtues; Rewards and Punishments. IX: Every Good Man Is Free; The Contemplative Life; The Eternity of the World; Against Flaccus; Apology for the Jews; On Providence. X: On the Embassy to Gaius; indexes. Supplement I: Questions on Genesis. II: Questions on Exodus; index to supplements.

    

    Complete in One Volume."