explains why blacks can no longer be victims of inequality. Also features King's "I Have a Dream" speech, which was delivered to 250,000 civil rights marchers

    This revised edition includes material that came to light after the trial, as well as Arendt’s postscript directly addressing the controversy that arose over her account. A major journalistic triumph by an intellectual of singular influence, Eichmann in Jerusalem is as shocking as it is informative—an unflinching look at one of the most unsettling and unsettled issues of the twentieth century that remains hotly debated to this day.

    It is at this time that he began his engagement with the work of Dostoevsky. Problems of Dostoyevsky’s Art is considered to be Bakhtin’s seminal work, and it is here that Bakhtin introduces three important concepts.First, is the concept of the unfinalizable self: individual people cannot be finalized, completely understood, known, or labeled. Though it is possible to understand people and to treat them as if they are completely known, Bakhtin’s conception of unfinalizability respects the possibility that a person can change, and that a person is never fully revealed or fully known in the world. Readers may find that this conception reflects the idea of the soul; Bakhtin had strong roots in Christianity and in the Neo-Kantian school led by Hermann Cohen, both of which emphasized the importance of an individual's potentially infinite capability, worth, and the hidden soul.Second, is the idea of the relationship between the self and others, or other groups. According to Bakhtin, every person is influenced by others in an inescapably intertwined way, and consequently no voice can be said to be isolated. In an interview, Bakhtin once explained that, In order to understand, it is immensely important for the person who understands to be located outside the object of his or her creative understanding—in time, in space, in culture. For one cannot even really see one's own exterior and comprehend it as a whole, and no mirrors or photographs can help; our real exterior can be seen and understood only by other people, because they are located outside us in space, and because they are others. ~New York Review of Books, June 10, 1993.As such, Bakhtin's philosophy greatly respected the influences of others on the self, not merely in terms of how a person comes to be, but also in how a person thinks and how a person sees him- or herself truthfully.Third, Bakhtin found in Dostoevsky's work a true representation of polyphony, that is, many voices. Each character in Dostoevsky's work represents a voice that speaks for an individual self, distinct from others. This idea of polyphony is related to the concepts of unfinalizability and self-and-others, since it is the unfinalizability of individuals that creates true polyphony.Bakhtin briefly outlined the polyphonic concept of truth. He criticized the assumption that, if two people disagree, at least one of them must be in error. He challenged philosophers for whom plurality of minds is accidental and superfluous. For Bakhtin, truth is not a statement, a sentence or a phrase. Instead, truth is a number of mutually addressed, albeit contradictory and logically inconsistent, statements. Truth needs a multitude of carrying voices. It cannot be held within a single mind, it also cannot be expressed by "a single mouth." The polyphonic truth requires many simultaneous voices. Bakhtin does not mean to say that many voices carry partial truths that complement each other. A number of different voices do not make the truth if simply "averaged" or "synthesized." It is the fact of mutual addressivity, of engagement, and of commitment to the context of a real-life event, that distinguishes truth from untruth.When, in subsequent years, Problems of Dostoyevsky’s Art was translated into English and published in the West, Bakhtin added a chapter on the concept of carnival and the book was published with the slightly different title, Problems of Dostoyevsky’s Poetics. According to Bakhtin, carnival is the context in which distinct individual voices are heard, flourish and interact together. The carnival creates the "threshold" situations where regular conventions are broken or reversed and genuine dialogue becomes possible. The notion of a carnival was Bakhtin's way of describing Dostoevsky's polyphonic style: each individual character is strongly defined, and at the same time the reader witnesses the critical influence of each character upon the other. That is to say, the voices of others are heard by each individual, and each inescapably shapes the character of the other.http://en.wikipedia.org/wiki/Mikhail_...

    The Book of QuestionsII. The Book of Yukel III. Return to the Book

    It provides one of the clearest and most accessible statements of the fundamental idea that guided his work: not only our knowledge, but our aims and our standards, grow through an unending process of trial and error.

    A dramatic account of spiritual struggle, Markings has inspired hundreds of thousands of readers since it was first published in 1964.Markings is distinctive, as W.H. Auden remarks in his foreword, as a record of "the attempt by a professional man of action to unite in one life the via activa and the via contemplativa." It reflects its author's efforts to live his creed, his belief that all men are equally the children of God and that faith and love require of him a life of selfless service to others. For Hammarskjöld, "the road to holiness necessarily passes through the world of action." Markings is not only a fascinating glimpse of the mind of a great man, but also a moving spiritual classic that has left its mark on generations of readers.

    

    Michael Chase's lucid translation—complete with a useful chronology and analytical bibliography—at last makes this book available to the English-speaking world.Hadot carefully examines Plotinus's views on the self, existence, love, virtue, gentleness, and solitude. He shows that Plotinus, like other philosophers of his day, believed that Plato and Aristotle had already articulated the essential truths; for him, the purpose of practicing philosophy was not to profess new truths but to engage in spiritual exercises so as to live philosophically. Seen in this light, Plotinus's counsel against fixation on the body and all earthly matters stemmed not from disgust or fear, but rather from his awareness of the negative effect that bodily preoccupation and material concern could have on spiritual exercises.

    Dr. Frye offers, in addition, challenging and stimulating ideas for the teaching of literature at lower school levels, designed both to promote an early interest and to lead the student to the knowledge and kaleidoscopic experience found in the study of literature.Dr. Frye's proposals for the teaching of literature include an early emphasis on poetry, the "central and original literary form," intensive study of the Bible, as literature, and the Greek and Latin classics, as these embody all the great enduring themes of western man, and study of the great literary forms: tragedy and comedy, romance and irony.

    Drawn from transcripts of talks given to Indian students, the book covers a wide range of universal topics. In short, accessible chapters, Krishnamurti explores the danger of competition, the value of solitude, the need to understand both the conscious and the unconscious mind, and the critical difference between concentration and attention, and between knowledge and learning. Krishnamurti exposes the roots of fear and eradicates deeply entrenched habits of tradition, limitation, and prejudice. The life he holds forth requires a complete change of thought, even a revolution, one that begins “not with theory and ideation,” he writes, “but with a radical transformation in the mind itself.” He explains how such transformation occurs only through an education that concentrates on the total development of the human being, an education carefully described in this simple yet powerful book.

    As he develops his theory of festivity, the modern age comes under close and painful scrutiny. It is obvious that we no longer know what festivity is, namely, the celebration of existence under various symbols.Pieper exposes the pseudo-festivals, in their harmless and their sinister forms: traditional feasts contaminated by commercialism; artificial holidays created in the interest of merchandisers; holidays by coercion, decreed by dictators the world over; festivals as military demonstrations; holidays empty of significance. And lastly we are given the apocalyptic vision of a nihilistic world which would seek its release not in festivities but in destruction.Formulated with Pieper's customary clarity and elegance, enhanced by brilliantly chosen quotations, this is an illuminating contribution to the understanding of traditional and contemporary experience.

    Written by specialists on the various philosophers, this third edition has been expanded significantly to include both new and revised essays.

    Evola was all of these things, but he saw each of them as no more than stops along the path to life's true goal: the realisation of oneself as a truly absolute and free individual living one's life in accordance with the eternal doctrines of the Primordial Tradition. Much more than an autobiography, The Cinnabar Path in describing the course of Evola's life illuminates how the traditionally-oriented individual might avoid the many pitfalls awaiting him in the modern world. More a record of Evola's thought process than a recitation of biographical facts, one will here find the distilled essence of a lifetime spent in pursuit of wisdom, in what is surely one of his most important works

    The "old ethic," which pursued an illusory perfection by repressing the dark side, has lost its power to deal with contemporary problems. Erich Neumann was convinced that the deadliest peril now confronting humanity lay in the "scapegoat" psychology associated with the old ethic. We are in the grip of this psychology when we project our own dark shadow onto an individual or group identified as our "enemy," failing to see it in ourselves. The only effective alternative to this dangerous shadow projection is shadow recognition, acknowledgement, and integration into the totality of the self. Wholeness, not perfection, is the goal of the new ethic.

    Self-taught, his appetite for knowledge--history, science, mankind--formed the basis of his insight to human nature. Nowhere is this more evident than in Hoffer's seminal work, The Ordeal of Change, essays on the duality and essentiality of change in man throughout history.

    Beginning with the premise that the attack must be taken seriously, Eric Havelock shows that Plato's hostility is explained by the continued domination of the poetic tradition in contemporary Greek thought.The reason for the dominance of this tradition was technological. In a nonliterate culture, stored experience necessary to cultural stability had to be preserved as poetry in order to be memorized. Plato attacks poets, particularly Homer, as the sole source of Greek moral and technical instruction--Mr. Havelock shows how the Iliad acted as an oral encyclopedia. Under the label of mimesis, Plato condemns the poetic process of emotional identification and the necessity of presenting content as a series of specific images in a continued narrative.The second part of the book discusses the Platonic Forms as an aspect of an increasingly rational culture. Literate Greece demanded, instead of poetic discourse, a vocabulary and a sentence structure both abstract and explicit in which experience could be described normatively and analytically: in short a language of ethics and science.

    It is the first anthology of Chinese philosophy to cover its entire historical development. It provides substantial selections from all the great thinkers and schools in every period--ancient, medieval, modern, and contemporary--and includes in their entirety some of the most important classical texts. It deals with the fundamental and technical as well as the more general aspects of Chinese thought. With its new translation of source materials (some translated for the first time), its explanatory aids where necessary, its thoroughgoing scholarly documentation, this volume will be an indispensable guide for scholars, for college students, for serious readers interested in knowing the real China.

    Arguing that a distinctively Christian reasoning has been swept away by secular modes of thought and politically correct assumptions, the author calls for the recovery of the authentically Christian mind. "America needs a shot of intellectual insulin directly to its oft-sleepy mind. Harry Blamires is calling out to Christians to think once again. To Blamires, Jesus is not some spongy source of giddy joy. He is the Christ-the hope of 'hard boiled' secularity." -Calvin Miller, Southwestern Baptist Theological Seminary "Must reading for those in places of spiritual leadership, and in whose hands in borne the responsibility for the nurturing of Christians." -Pulpit Helps Harry Blamires is a highly respected teacher and author of more than thirty books. He has won a wide following of both British and American readers for his provocative works in theology, education, English literature, and fiction. His other works include Where Do We Stand?, On Christian Truth, and The Post-Christian Mind.

    No index. Annotation c. by Book News, Inc., Portland, Or.

    Written after his return to Germany in 1949, the articles, essays, and radio talks included in this volume speak to the pressing political, cultural, and philosophical concerns of the postwar era. The pieces in Critical Models reflect the intellectually provocative as well as the practical Adorno as he addresses such issues as the dangers of ideological conformity, the fragility of democracy, educational reform, the influence of television and radio, and the aftermath of fascism.This new edition includes an introduction by Lydia Goehr, a renowned scholar in philosophy, aesthetic theory, and musicology. Goehr illuminates Adorno's ideas as well as the intellectual, historical, and critical contexts that shaped his postwar thinking.

    Adorno (1903-1969), one of the leading social thinkers of the twentieth century, long concerned himself with the problems of moral philosophy, or "whether the good life is a genuine possibility in the present."This book consists of a course of seventeen lectures given in May-July 1963. Captured by tape recorder (which Adorno called "the fingerprint of the living mind"), these lectures present a somewhat different, and more accessible, Adorno from the one who composed the faultlessly articulated and almost forbiddingly perfect prose of the works published in his lifetime. Here we can follow Adorno's thought in the process of formation (he spoke from brief notes), endowed with the spontaneity and energy of the spoken word.The lectures focus largely on Kant, "a thinker in whose work the question of morality is most sharply contrasted with other spheres of existence." After discussing a number of the Kantian categories of moral philosophy, Adorno considers other, seemingly more immediate general problems, such as the nature of moral norms, the good life, and the relation of relativism and nihilism.In the course of the lectures, Adorno addresses a wide range of topics, including: theory and practice, ethics as bad conscience, the repressive character, the problem of freedom, dialectics in Kant and Hegel, the nature of reason, the moral law as a given, psychoanalysis, the element of the Absurd, freedom and law, the Protestant tradition of morality, Hamlet, self-determination, phenomenology, the concept of the will, the idea of humanity, The Wild Duck, and Nietzsche's critique of morality.

    Eleven essays by Wilfrid Sellars, including "Empiricism and the Philosophy of Mind" and "Philosophy and the Scientific Image of Man"

    In the fifteen years that have passed since the fust (Czech) edition of his Dialectics of the Concrete, this book has been widely read and interpreted throughout Europe, in diverse centers of scholarship as well as in private studies. A faithful English language edition is long overdue. This publication of KosIk's work will surely provoke a range of new interpretations. For its theme is the characterization of science and of rationality in the context of the social roots of science and the social critique which an appropriately rational science should afford. Kosik's question is: How shall Karl Marx's understanding of science itself be understood? And how can it be further developed? In his treatment of the question of scientific rationality, Kosik drives bluntly into the issues of gravest human concern, not the least of which is how to avoid the pseudo-concrete, the pseudo-scientific, the pseudo-rational, the pseudo historical. Starting with Marx's methodological approach, of "ascending from the abstract to the concrete," Kosik develops a critique of positivism, of phenomenalist empiricism, and of "metaphysical" rationalism, counter posing them to "dialectical rationalism." He takes the category of the concrete in the dialectical sense of that which comes to be known by the active transformation of nature and society by human purposive activity."

    This edition includes a translation of the dialogue, a critique of the commentary by the French philosopher Alexandre Kojève, Strauss's restatement of his position in light of Kojève's comments, and finally, the complete Strauss-Kojève correspondence."Through [Strauss's] interpretation Xenophon appears to us as no longer the somewhat dull and flat author we know, but as a brilliant and subtle writer, an original and profound thinker. What is more, in interpreting this forgotten dialogue, Strauss lays bare great moral and political problems that are still ours." —Alexandre Kojève, Critique"On Tyranny is a complex and stimulating book with its 'parallel dialogue' made all the more striking since both participants take such unusual, highly provocative positions, and so force readers to face substantial problems in what are often wholly unfamiliar, even shocking ways." —Robert Pippin, History and Theory"Every political scientist who tries to disentangle himself from the contemporary confusion over the problems of tyranny will be much indebted to this study and inevitably use it as a starting point."—Eric Voegelin, The Review of PoliticsLeo Strauss (1899-1973) was the Robert Maynard Hutchins Distinguished Service Professor of Political Science at the University of Chicago.

    Steiner reveals that the concepts of spiritual science serve as our eyes in the spiritual world after death. He shows that we change the world when we communicate with it out of our spiritual nature, which is the true spiritual communion of humanity.Part one, "Man and the World of Stars," contains 7 lectures. Part two, "The Spiritual Communion of Mankind, contains 5 lectures.This volume is a translation of Das Verh�ltnis der Sternwelt zum Menschen und des Menschen zur Sternwelt. Die geistige Kommunion der Menschheit (GA 219).

    The first study focuses on the relationship of reason, the individual, and society in Hegel, defending him against the criticism that he was merely an apologist for bourgeois society. The second examines the experiential content of Hegel's idealism, considering the notion of experience in relation to immediacy, empirical reality, science, and society. The third study, "Skoteinos, " is an unusual and fascinating essay in which Adorno lays out his thoughts on understanding Hegel. In his reflections, which spring from his experience of teaching at the Goethe University in Frankfurt, questions of textual and philosophical interpretation are intertwined.

    The second part of the book consists of philosophical reflections on the first and proposes the practice of imagination as a way of evolutionary development. Many traditions have spoken of a "higher consciousness," but Schwaller de Lubicz's attempt to formulate in modern terms an alchemical science of qualities, functions, analogies and signatures is unique.

    D'Entreves discerned three distinct sources that have contributed to the development of natural law: Roman law teachings, Christian beliefs regarding law, and egalitarian and revolutionary theories of the Enlightenment. Now regarded as a classic work, Natural Law has exercised considerable influence over the course of Anglo-American legal theory in the past forty years. The statements of Clarence Thomas during his 1991 Senate confirmation hearings show that the law of nature still holds powerful appeal in defining judicial rules.In the new introduction, Cary J. Nederman points out both the contemporary value and the historical significance of Natural Law. He also provides the biographical as well as intellectual context for d'Entreves immense accomplishments. This volume is essential reading for students of legal history, political theory, and philosophy. It will also be of interest to historians.Few texts provide as concise or as cogent an introduction to natural theory as Alexander Passerin d'Entreves' Natural Law: An Introduction to Legal Philosophy.... Transaction Publishers has performed a genuine service by bringing out a new edition of Natural Law. D'Entreves' analysis is clear and penetrating, and will guide the student of natural law to further, fruitful study.--Mitchell Muncy, The University Bookman

    He studied under Plato at Athens and taught there (367 47); subsequently he spent three years at the court of a former pupil, Hermeias, in Asia Minor and at this time married Pythias, one of Hermeias s relations. After some time at Mitylene, in 343 2 he was appointed by King Philip of Macedon to be tutor of his teen-aged son Alexander. After Philip s death in 336, Aristotle became head of his own school (of Peripatetics ), the Lyceum at Athens. Because of anti-Macedonian feeling there after Alexander s death in 323, he withdrew to Chalcis in Euboea, where he died in 322. Nearly all the works Aristotle prepared for publication are lost; the priceless ones extant are lecture-materials, notes, and memoranda (some are spurious). They can be categorized as follows: I. Practical: "Nicomachean Ethics"; "Great Ethics" ("Magna Moralia"); "Eudemian Ethics"; "Politics"; "Oeconomica" (on the good of the family); "Virtues and Vices."II. Logical: "Categories"; "On Interpretation"; "Analytics" ("Prior" and "Posterior"); "On Sophistical Refutations"; "Topica."III. Physical: Twenty-six works (some suspect) including astronomy, generation and destruction, the senses, memory, sleep, dreams, life, facts about animals, etc.IV. "Metaphysics" on being as being.V. On Art: "Art of Rhetoric" and "Poetics."VI. Other works including the "Athenian Constitution"; more works also of doubtful authorship.VII. Fragments of various works such as dialogues on philosophy and literature; and of treatises on rhetoric, politics and metaphysics. The Loeb Classical Library(r) edition of Aristotle is in twenty-three volumes.

    This is the solvent mind at its best-distinguished exchanges giving provocative, open-ended results at every point. Highly recommended. of permanent value." -Choice: Books for College Libraries Owen Barfield, who died in 1997 shortly after entering his hundredth year, was one of the seminal minds of the twentieth century, of whom C. S. Lewis wrote "he towers above us all." His books have won respect from many writers other than Lewis, among them T. S. Eliot, J. R. R. Tolkein, and Saul Bellows, and John Lukacs. He was born in North London in 1898 and received his B.A. with first-class honors from Wadham College, Oxford, in 1921. He also earned B.C.L., M.A., and B.Litt. degrees from Oxford and was a fellow of the Royal Society of Literature. He served as a solicitor for twenty-eight years until his retirement from legal practice in 1959. Barfield was a visiting professor at Brandeis and Drew Universities, Hamilton College, the University of Missouri at Columbia, UCLA, SUNY-Stony Brook, and the University of British Columbia, Vancouver. His books include seven others published by The Barfield Press: Romanticism Comes of Age, Worlds Apart: A Dialogue of the 1960s, Unancestral Voice, Speaker's Meaning, What Coleridge Thought, The Rediscovery of Meaning, and History, Guilt and Habit.

    ForewordAcknowledgmentsIntroductionThe Climate of SophistrySocratic HumanismAppendix: The Socratic ProblemIndex

    

    

    This book offers a rich introduction to Heidegger that reveals Poggeler's sound scholarship and philosophical criticism.

    

    He died in 1936. His masterpiece, The Decline of the West, is still one of the great contributions to the philosophy of history.He was a voluminous correspondent, and although he destroyed many of his letters thoughtlessly, and destroyed many more to prevent dangerous material from falling into Hitler's hands, there is still a massive collection, from which this book is a selection. The selection has been made with a view to characterizing Spengler as a man, or illustrating his intellectual development and political activity, or throwing light on the history and psychology of his time. But especially do they describe, unintentionally as it were, how Germany fell into the state of misery and confusion which produced Hitler. Spengler was a Conservative of the deepest dye and a firm believer in government by a benevolent obligarchy. His letters show him trying to throw some of the blame for the Central European debâcle on Britain, saying that although the English, unlike Continentals, believe in the principle of fair play, they refuse to be bothered by foreign politics and nothing will distract them from money-making and sport unless they see a threat to themselves in the immediate offing. Most anxious to convince himself that he was more than a litterary man, he tried to take a leading part in dragging his country back from the abyss. He failed, and went back to his old love, proto-history. He returned to politics with a last fling at the Nazis, and if he had not died in 1936, would in all probability have ended his life in exile or in a concentration camp.This book casts much light on the man and his books, and on the period which preceded them both.

    The first, Tales from the Kingdom of Lailonia, is set in a fictional land. Each story illustrates some aspect of human inability to come to terms with imperfection, infinitude, history, and nature. The second, The Key to Heaven, is a collection of seventeen biblical tales from the Old Testament told in such a way that the story and the moral play off each other to illustrate political, moral, or existential foibles and follies.

    

    Wing-tsit Chan's translation of this Neo-Confucian classic has been restored for digital reading in this hand-edited ebook edition.

    

    First published in 1957, it has acquired the status of a modern philosophical classic. The book attempts to show in detail that the natural and widely accepted picture of what we mean by an intention gives rise to insoluble problems and must be abandoned. This is a welcome reprint of a book that continues to grow in importance.

    In the Napoleonic war the Continental System, and in the First and Second World Wars the German submarines, deprived Britain of her usual supplies of food and raw materials. In all three of the major conflicts which Britain has endured since becoming significantly dependent on foreign sources of supply, she has dealt with and solved this problem in much the same way. The Economics of the Wartime Shortage explains these historical parallels.The book develops an economic theory of wartime shortages and tests it against British experience. Since Britain, of all major nations, is the one most heavily dependent on imports, her wartime experiences reveal much about the overall problem of wartime scarcity. Mr. Olson's theory and evidence indicate that some of the usual assumptions concerning the need for tariffs on primary products and for stockpiles of critical materials as measures of war preparedness may be invalid.

    347–69 in A. C. Crombie (ed.). Scientific Change (Symposium on the History of Science, University of Oxford, 9–15 July 1961).

    

    As the basis of Hegel's own teaching of philosophy, the "Propaedeutic" has the advantage of encapsulating Hegel's mature system with a simplicity and directness not found in his fuller writings. The lectures have been presented in the order that Hegel delivered them to his pupils. This should make the book both a useful resource for Hegel scholars and a suitable starting-point for students approaching his work for the first time.

    This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

    For Foucault this was "by far the book I wrote most easily and with the greatest pleasure". Here, Foucault explores theory, criticism and psychology through the texts of Raymond Roussel, one of the fathers of experimental writing, whose work has been celebrated by the likes of Cocteau, Duchamp, Breton, Robbe Grillet, Gide and Giacometti.This revised edition includes an Introduction, Chronology and Bibliography to Foucault's work by James Faubion, an interview with Foucault, conducted only nine months before his death, and concludes with an essay on Roussel by the poet John Ashbery.

    He lived in a small city-state in Greece and busied himself with the problems of his fellow Greeks, a people living in scattered cities around the Mediterranean and the Black Sea. In all he tried to do for the Greeks he failed. Why, then, should people in the modern world bother to read what he had to say? Does it make sense to go to a Greek thinker for advice on the problems of an age so different from his own? To anyone who has questioned the relevance of Plato to the modern world Richard Crossman s lively book provides a brilliant reply. The problems facing Plato s world bear striking parallels to ours today, the author maintains, so who better to turn to than Plato, the most objective and most ruthless observer of the failures of Greek society. Crossman s engaging text provides both an informed introduction to Greek ideas and an original and controversial view of Plato himself."