For those concerned with the relationships between thought and action, Knowledge and Human Interests will quickly be recognized as a brilliant book -- and a bold outline for a new social theory."…this book is rich in suggestions for a new theory of knowledge that would take into account the 'interest' of humanity in non-repressive and non-distorting commmunication, or free and equal interaction as the implicit horizon of knowledge." -- Mark Poster"It is not altogether easy to assess the work of a scholar whose professional competence extends from the logic of science to the sociology of knowledge, by way of Marx, Hegel, and the more recondite sources of the European metaphysical tradition.…The baffling thing about Habermas is that, at an age when most of his colleagues had painfully established control over one corner of the field, he has made himself the master of the whole, in depth and breadth alike." -- Times Literary Supplement

    Dick, Terence McKenna, and Robert Anton Wilson, High Weirdness charts the emergence of a new psychedelic spirituality that arose from the American counterculture of the 1970s. These three authors changed the way millions of readers thought, dreamed, and experienced reality—but how did their writings reflect, as well as shape, the seismic cultural shifts taking place in America?In High Weirdness, Erik Davis—America's leading scholar of high strangeness—examines the published and unpublished writings of these vital, iconoclastic thinkers, as well as their own life-changing mystical experiences. Davis explores the complex lattice of the strange that flowed through America's West Coast at a time of radical technological, political, and social upheaval to present a new theory of the weird as a viable mode for a renewed engagement with reality.

    The Architecture of Happiness starts from the idea that where we are heavily influences who we can be, and it argues that it is architecture's task to stand as an eloquent reminder of our full potential.Whereas many architects are wary of openly discussing the word beauty, this book has at its center the large and naïve question: What is a beautiful building? It is a tour through the philosophy and psychology of architecture that aims to change the way we think about our homes, our streets and ourselves.

    This invasion of the world by what Marc Auge calls ‘non-space’ results in a profound alteration of awareness: something we perceive, but only in a partial and incoherent manner. Auge uses the concept of ‘supermodernity’ to describe the logic of these late-capitalist phenomena—a logic of excessive information and excessive space. In this fascinating and lucid essay he seeks to establish and intellectual armature for an anthropology of supermodernity. Starting with an attempt to disentangle anthropology from history, Auge goes on to map the distinction between place, encrusted with historical monuments and creative social life, and non-place, to which individuals are connected in a uniform manner and where no organic social life is possible.Unlike Baudelairean modernity, where old and new are interwoven, supermodernity is self-contained: from the motorway or aircraft, local or exotic particularities are presented two-dimensionally as a sort of theme-park spectacle. Auge does not suggest that supermodernity is all-encompassing: place still exist outside non-place and tend to reconstitute themselves inside it. But he argues powerfully that we are in transit through non-place for more and more of our time, as if between immense parentheses, and concludes that this new form of solitude should become the subject of an anthropology of its own.

    It gave us the concept of the global village; that phrase has now been translated, along with the rest of the book, into twelve languages, from Japanese to Serbo-Croat. It helped establish Marshall McLuhan as the original 'media guru.' More than 200,000 copies are in print. The reissue of this landmark book reflects the continuing importance of McLuhan's work for contemporary readers.

    In contrast, Adam Smith was a revered professor of moral philosophy, and is now often hailed as the founding father of capitalism. Remarkably, the two were best friends for most of their adult lives, sharing what Dennis Rasmussen calls the greatest of all philosophical friendships. The Infidel and the Professor is the first book to tell the fascinating story of the friendship of these towering Enlightenment thinkers--and how it influenced their world-changing ideas.The book follows Hume and Smith's relationship from their first meeting in 1749 until Hume's death in 1776. It describes how they commented on each other's writings, supported each other's careers and literary ambitions, and advised each other on personal matters, most notably after Hume's quarrel with Jean-Jacques Rousseau. Members of a vibrant intellectual scene in Enlightenment Scotland, Hume and Smith made many of the same friends (and enemies), joined the same clubs, and were interested in many of the same subjects well beyond philosophy and economics--from psychology and history to politics and Britain's conflict with the American colonies. The book reveals that Smith's private religious views were considerably closer to Hume's public ones than is usually believed. It also shows that Hume contributed more to economics--and Smith contributed more to philosophy--than is generally recognized.Vividly written, The Infidel and the Professor is a compelling account of a great friendship that had great consequences for modern thought.

    The first part deals with the subject of our aesthetic sensibility; we respond to certain natural phenomena as beautiful, says Kant, when we recognize in nature a harmonious order that satisfies the mind's own need for order. The second half of the critique concentrates on the apparent teleology in nature's design of organisms. Kant argues that our minds are inclined to see purpose and order in nature and this is the main principle underlying all of our judgments. Although this might imply a super sensible Designer, Kant insists that we cannot prove a supernatural dimension or the existence of God. Such considerations are beyond reason and are solely the province of faith.

    Contrary to popular Western notions of community, Nancy shows that it is neither a project of fusion nor production. Rather, he argues, community can be defined through the political nature of its resistance against immanent power.

    Bernard Haisch contends that there is a purpose and an underlying intelligence behind the Universe, one that is consistent with modern science, especially the Big Bang and evolution. It is based on recent discoveries that there are numerous coincidences and fine-tunings of the laws of nature that seem extraordinarily unlikely.A more rational concept of God is called for. As astrophysicist Sir James Jeans wrote, "the Universe begins to look more like a great thought than like a great machine."Despite bestsellers by Christopher Hitchens, Richard Dawkins, and Sam Harris that have denounced the evils of religion and proclaimed that science has shown that there is no God, The Purpose-Guided Universe shows how one can believe in God and science.

    He taught in Austria until 1937, when he emigrated to New Zealand in anticipation of the Nazi annexation of Austria the following year, and he settled in England in 1949. Before the annexation, Popper had written mainly about the philosophy of science, but from 1938 until the end of the Second World War he focused his energies on political philosophy, seeking to diagnose the intellectual origins of German and Soviet totalitarianism. The Open Society and Its Enemies was the result. In the book, Popper condemned Plato, Marx, and Hegel as "holists" and "historicists"--a holist, according to Popper, believes that individuals are formed entirely by their social groups; historicists believe that social groups evolve according to internal principles that it is the intellectual's task to uncover. Popper, by contrast, held that social affairs are unpredictable, and argued vehemently against social engineering. He also sought to shift the focus of political philosophy away from questions about who ought to rule toward questions about how to minimize the damage done by the powerful. The book was an immediate sensation, and--though it has long been criticized for its portrayals of Plato, Marx, and Hegel--it has remained a landmark on the left and right alike for its defense of freedom and the spirit of critical inquiry.

    But what if, as Lacan claims, we can get exactly the same satisfaction that we get from sex from talking (or writing, painting, praying, or other activities)? The point is not to explain the satisfaction from talking by pointing to its sexual origin, but that the satisfaction from talking is itself sexual. The satisfaction from talking contains a key to sexual satisfaction (and not the other way around) -- even a key to sexuality itself and its inherent contradictions. The Lacanian perspective would make the answer to the simple-seeming question, "What is sex?" rather more complex. In this volume in the Short Circuits series, Alenka Zupancic approaches the question from just this perspective, considering sexuality a properly philosophical problem for psychoanalysis; and by psychoanalysis, she means that of Freud and Lacan, not that of the kind of clinician practitioners called by Lacan "orthopedists of the unconscious." Zupancic argues that sexuality is at the point of a "short circuit" between ontology and epistemology. Sexuality and knowledge are structured around a fundamental negativity, which unites them at the point of the unconscious. The unconscious (as linked to sexuality) is the concept of an inherent link between being and knowledge in their very negativity.

    Millions have been enthralled by The Da Vinci Code's fascinating historical speculations-and the blockbuster novel's audience has also made bestsellers of several books offering to separate the facts from the fiction.This comprehensive, encyclopedic volume is written by an acclaimed medievalist-and takes an objective, history-based approach to the phenomenon and the questions it has raised.The Real History Behind the Da Vinci Code gives easy-to-find, clear answers about the people, places, and events that play roles in Dan Brown's tantalizing thriller in a lively, encyclopedic format-shedding new light on some of the deepest mysteries of the Dark Ages.

    From the "phantom pain" experienced by people who have lost their limbs to the uncanny faculty of "blindsight," Humphrey argues that raw sensations are central to all conscious states and that consciousness must have evolved, just like all other mental faculties, over time from our ancestors' bodily responses to pain and pleasure. '

    He emphasizes the importance of a historical context to moral concepts and ideas. MacIntyre illustrates the relevance of philosophical queries on moral concepts enabling the reader to understand the importance of a historical account of ethics. ContentsPreface to the second editionPreface1. The Philosophical Point of the the History of Ethics 2. The Prephilosophical History of of "Good" and the Transition to Philosophy3. The Sophists and Socrates4. Plato: The Gorgias5. Plato: The Republic6. Postscript to Plato7. Aristotle's Ethics8. Postscript to Greek Ethics9. Christianity10. Luther, Machiavelli, Hobbes and Spinoza11. New Values12. The British Eighteenth-Century Argument13. The French Eighteenth-Century Argument14. Kant15. Hegel and Marx16. Kierkegaard to Nietzsche17. Reformers, Utopians, Idealists18. Modern Moral Philosophy

    The modern turn to subjectivity, with its attendant rejection of an objective order of reason, has led—it seems to many—to mere subjectivism at the mildest and to sheer nihilism at the worst. Many critics believe that the modern order has no moral backbone and has proved corrosive to all that might foster human good. Taylor rejects this view. He argues that, properly understood, our modern notion of the self provides a framework that more than compensates for the abandonment of substantive notions of rationality.The major insight of Sources of the Self is that modern subjectivity, in all its epistemological, aesthetic, and political ramifications, has its roots in ideas of human good. After first arguing that contemporary philosophers have ignored how self and good connect, the author defines the modern identity by describing its genesis. His effort to uncover and map our moral sources leads to novel interpretations of most of the figures and movements in the modern tradition. Taylor shows that the modern turn inward is not disastrous but is in fact the result of our long efforts to define and reach the good. At the heart of this definition he finds what he calls the affirmation of ordinary life, a value which has decisively if not completely replaced an older conception of reason as connected to a hierarchy based on birth and wealth. In telling the story of a revolution whose proponents have been Augustine, Montaigne, Luther, and a host of others, Taylor's goal is in part to make sure we do not lose sight of their goal and endanger all that has been achieved. Sources of the Self provides a decisive defense of the modern order and a sharp rebuff to its critics.