Bardon employs helpful illustrations and keeps technical language to a minimum in bringing the resources of over 2500 years of philosophy and science to bear on some of humanity's most fundamental and enduring questions.

    Scruton's argument is nuanced, however, and his preference for pessimism is not a dark view of human nature; rather his is a 'hopeful pessimism' which urges that instead of utopian efforts to reform human society or human nature, we focus on the only reform that we can truly master -- the improvement of ourselves through the cultivation of our better instincts.Written in Scruton's trademark style-- erudite, sweeping in scope across centuries and cultures, and unafraid to offend-- this book is sure to intrigue and provoke readers concerned with the state of Western culture, the nature of human beings, and the question of whether social progress is truly possible.

    In his long-awaited first book, Paul Boghossian critically examines such views and exposes their fundamental flaws.Boghossian focuses on three different ways of reading the claim that knowledge is socially constructed--one as a thesis about truth and two about justification. And he rejects all three. The intuitive, common-sense view is that there is a way the world is that is independent of human opinion; and that we are capable of arriving at beliefs about how it is that are objectively reasonable, binding on anyone capable of appreciating the relevant evidence regardless of their social or cultural perspective. Difficult as these notions may be, it is a mistake to think that philosophy has uncovered powerful reasons for rejecting them.This short, lucid, witty book shows that philosophy provides rock-solid support for common sense against the relativists. It will prove provocative reading throughout the discipline and beyond.

    This book is both an accessible overview of an important thinker and an unsurpassed introduction to his thought.

    Men of the most confined knowledge are able to remark a difference of taste in the narrow circle of their acquaintance, even where the persons have been educated under the same government, and have early imbibed the same prejudices. But those, who can enlarge their view to contemplate distance nations and remote ages, are still more surprised at the great inconsistence and contrariety. We are apt to call barbarous whatever departs widely from our own taste and apprehension: But soon find the epithet of reproach retorted on us. And the highest arrogance and self-conceit is at last startled, on observing an equal assurance on all sides, and scruples, amidst such a contest of sentiment, to pronounce positively in its own favour.

    That day, the German army used a chlorine gas meant to exterminate indiscriminately. Until then, war, as described by Clausewitz and practiced by Napoleon, involved attacking the adversary’s vital function first. Using poison gas signaled the passage from classical war to terrorism. This terror from the air inaugurated an era in which the main idea was no longer to target the enemy’s body, but their environment. From then on, what would be attacked in wartime as well as in peacetime would be the very conditions necessary for life.This kind of terrorism became the matrix of modern and postmodern war, from World War I’s toxic gas to the Nazi Zyklon B used in Auschwitz, from the bombing of Dresden to the attack on the World Trade Center. Sloterdijk goes on to describe the offensive of modern aesthetics, aesthetic terrorism from Surrealism to Malevich--an “atmo-terrorism” in the arts that parallels the assault on environment that had originated in warfare.

    Leibniz' Monadology, one of the most important pieces of the Leibniz corpus, is at once one of the great classics of modern philosophy & one of its most puzzling productions. Because the essay is written in so compactly condensed a fashion, for almost three centuries it has baffled & beguiled those who read it for the first time. Nicholas Rescher accompanies the text of the Monadology section-by-section with relevant excerpts from some of Leibniz' widely scattered discussions of the matters at issue. The result serves a dual purpose of providing a commentary of the Monadology by Leibniz himself, while at the same time supplying an exposition of his philosophy using the Monadology as an outline. The book contains all the materials that even the most careful study of this text could require: a detailed overview of the philosophical background of the work & of its bibliographic ramifications; a presentation of the original French text together with a new, closely faithful English translation; a selection of other relevant Leibniz texts; & a detailed commentary. Rescher also provides a survey of Leibniz' use of analogies & three separate indices of key terms & expressions, Leibniz' French terminology, & citations. Rescher's edition of the Monadology presents Leibniz' ideas faithfully, accurately & accessibly, making it especially valuable to scholars & students alike.

    Now he offers a profound understanding of how we create a social reality--a reality of money, property, governments, marriages, stock markets and cocktail parties. The paradox he addresses in Making the Social World is that these facts only exist because we think they exist and yet they have an objective existence. Continuing a line of investigation begun in his earlier book The Construction of Social Reality, Searle identifies the precise role of language in the creation of all "institutional facts." His aim is to show how mind, language and civilization are natural products of the basic facts of the physical world described by physics, chemistry and biology. Searle explains how a single linguistic operation, repeated over and over, is used to create and maintain the elaborate structures of human social institutions. These institutions serve to create and distribute power relations that are pervasive and often invisible. These power relations motivate human actions in a way that provides the glue that holds human civilization together. Searle then applies the account to show how it relates to human rationality, the freedom of the will, the nature of political power and the existence of universal human rights. In the course of his explication, he asks whether robots can have institutions, why the threat of force so often lies behind institutions, and he denies that there can be such a thing as a "state of nature" for language-using human beings.

    

    He demonstrates particularly how an ethics conceived in terms of negative human rights and tolerance of difference cannot underpin a coherent concept of evil."

    But I have drunk far more than most drinkers. All my life I have seen only troubled times, extreme divisions in society, and immense destruction; I have joined in these troubles. My method will be very simple. I will tell of what I have loved; and, in this light, everything else will become evident... Over the years, more than half the people I knew well had sojourned one or several times in the prisons of various countries; many, no doubt, for political reasons, but all the same a greater number for common law offenses or crimes. So I met mainly rebels or the poor. Our only manifestations, which remained rather rare and bried in the first years, were meant to be completely unacceptable; at first, especially by their form and, later, as they acquired depth, especially by their content. They were not accepted.” –Guy DebordGuy Debord, as founding and pivotal figure of the Situationist International, pursued one of the twentieth century’s most arch and exciting assaults on modern life. His 1967 Society of the Spectacle (followed, twenty years later, by Comments on the Society of the Spectacle) was a fierce critique of late-capitalist culture and became the signal text for those involved in the political events of May 1968 and beyond.Panegyric is Debord’s audacious autobiography, and here for the first time in English is the second, beautifully illustrated volume published together with the spare and classical text of the first. A rare combination of poetry and precision, it tells of something even rarer: a life that refused to adjust to the dominant malignancies of its time.

    One of the most important books on the social sciences since the Second World War, it is a searing insight into the ideas of this great thinker.

    However, Burke's analysis of the relationship between emotion, beauty, and art form is now recognized as not only an important and influential work of aesthetic theory, but also one of the first major works in European literature on the Sublime, a subject that has fascinated thinkers from Kant and Coleridge to the philosophers and critics of today.

    To Taylor, self-fulfillment, although often expressed in self-centered ways, isn't necessarily a rejection of traditional values and social commitment; it also reflects something authentic and valuable in modern culture. Only by distinguishing what is good in this modern striving from what is socially and politically dangerous, Taylor says, can our age be made to deliver its promise.

    With the lid of repression lifted, the desires that have emerged are from from democratic. To explain this apparent paradox, says Slavoj Žižek, socialist critical thought must turn to psychoanalysis.For They Know Not What They Do seeks to understand the status of enjoyment within ideological discourse, from Hegel through Lacan to these political and ideological deadlocks. The author’s own enjoyment of “popular culture” makes this an engaging and lucid exposition, in which Hegel joins hands with Rossellini, Marx with Hitchcock, Lacan with Frankenstein, high theory with Hollywood melodrama.