Its members included Oliver Wendell Holmes, Jr, founder of modern jurisprudence; William James, the father of modern American psychology; and Charles Sanders Peirce, logician, scientist and the founder of semiotics. The club was probably in existence for about nine months. No records were kept. The one thing we know that came out of it was an idea - an idea about ideas. This book is the story of that idea. Holmes, James and Peirce all believed that ideas are not things out there waiting to be discovered but are tools people invent - like knives and forks and microchips - to make their way in the world. They thought that ideas are produced not by individuals, but by groups of individuals - that ideas are social. They do not develop according to some inner logic of their own but are entirely dependent - like germs - on their human carriers and environment. They also thought that the survival of any idea depends not on its immutability but on its adaptability.

    More specifically, the problem of law that itself violates law is an insurmountable conundrum of all statist philosophies. The problem has never been discussed so profoundly and passionately as in this essay by Frederic Bastiat from 1850. The essay might have been written today. It applies in ever way to our own time, which is precisely why so many people credit this one essay for showing them the light of liberty. Bastiat's essay here is timeless because applies whenever and wherever the state assumes unto itself different rules and different laws from that by which it expects other people to live. And so we have this legendary essay, written in a white heat against the leaders of 19th century France, the reading of which has shocked millions out of their toleration of despotism. This new edition from the Mises Institute revives a glorious translation that has been out of print for a hundred years, one that circulated in Britain in the generation that followed Bastiat's death. This newly available translation provides new insight into Bastiat's argument. It is a more sophisticated, more substantial, and more precise rendering than any in print. The question that Bastiat deals with: how to tell when a law is unjust or when the law maker has become a source of law breaking? When the law becomes a means of plunder it has lost its character of genuine law. When the law enforcer is permitted to do with others' lives and property what would be illegal if the citizens did them, the law becomes perverted. Bastiat doesn't avoid the difficult issues, such as why should we think that a democratic mandate can convert injustice to justice. He deals directly with the issue of the expanse of legislation: It is not true that the mission of the law is to regulate our consciences, our ideas, our will, our education, our sentiments, our sentiments, our exchanges, our gifts, our enjoyments. Its mission is to prevent the rights of one from interfering with those of another, in any one of these things. Law, because it has force for its necessary sanction, can only have the domain of force, which is justice. More from Bastiat's The Law: Socialism, like the old policy from which it emanates, confounds Government and society. And so, every time we object to a thing being done by Government, it concludes that we object to its being done at all. We disapprove of education by the State - then we are against education altogether. We object to a State religion - then we would have no religion at all. We object to an equality which is brought about by the State then we are against equality, etc., etc. They might as well accuse us of wishing men not to eat, because we object to the cultivation of corn by the State. How is it that the strange idea of making the law produce what it does not contain - prosperity, in a positive sense, wealth, science, religion - should ever have gained ground in the political world? The modern politicians, particularly those of the Socialist school, found their different theories upon one common hypothesis; and surely a more strange, a more presumptuous notion, could never have entered a human brain. They divide mankind into two parts. Men in general, except one, form the first; the politician himself forms the second, which is by far the most important. Whether you buy one or one hundred, you can look forward to one of the most penetrating and powerful essays written in the history of political economy.

    The author has now revised the original edition to clear up a number of difficulties he and others have found in the original book.Rawls aims to express an essential part of the common core of the democratic tradition - justice as fairness - and to provide an alternative to utilitarianism, which had dominated the Anglo-Saxon tradition of political thought since the nineteenth century. Rawls substitutes the ideal of the social contract as a more satisfactory account of the basic rights and liberties of citizens as free and equal persons. "Each person," writes Rawls, "possesses an inviolability founded on justice that even the welfare of society as a whole cannot override." Advancing the ideas of Rousseau, Kant, Emerson, and Lincoln, Rawls's theory is as powerful today as it was when first published.

    Following a logical step-by-step format, it defines in turn the nature of God, the mind, the emotions, human bondage to the emotions, and the power of understanding - moving from a consideration of the eternal, to speculate upon humanity's place in the natural order, the nature of freedom and the path to attainable happiness. A powerful work of elegant simplicity, the Ethics is a brilliantly insightful consideration of the possibility of redemption through intense thought and philosophical reflection. The Ethics is presented in the standard translation of the work by Edwin Curley. This edition also includes an introduction by Stuart Hampshire, outlining Spinoza's philosophy and placing it in context.

    No conversation about the dangers of technology and its unavoidable effects on society can begin without a careful reading of this book."A magnificent book . . . He goes through one human activity after another and shows how it has been technicized, rendered efficient, and diminished in the process."-Harper's"One of the most important books of the second half of the twentieth-century. In it, Jacques Ellul convincingly demonstrates that technology, which we continue to conceptualize as the servant of man, will overthrow everything that prevents the internal logic of its development, including humanity itself-unless we take necessary steps to move human society out of the environment that 'technique' is creating to meet its own needs."-The Nation"A description of the way in which technology has become completely autonomous and is in the process of taking over the traditional values of every society without exception, subverting and suppressing these values to produce at last a monolithic world culture in which all non-technological difference and variety are mere appearance."-Los Angeles Free Press

    Introducing Little Black Classics: 80 books for Penguin's 80th birthday. Little Black Classics celebrate the huge range and diversity of Penguin Classics, with books from around the world and across many centuries. They take us from a balloon ride over Victorian London to a garden of blossom in Japan, from Tierra del Fuego to 16th-century California and the Russian steppe. Here are stories lyrical and savage; poems epic and intimate; essays satirical and inspirational; and ideas that have shaped the lives of millions. Yoshida Kenko (c. 1283-1352). Kenko's work is included in Penguin Classics in Essays in Idleness and Hojoki.

    The Cybernetic Hypothesis presents a genealogy of our “technical” present that doesn't point out the political and ethical dilemmas embedded in it as if they were puzzles to be solved, but rather unmasks an enemy force to be engaged and defeated. Cybernetics in this context is the teknê of threat reduction, which unfortunately has required the reduction of a disturbing humanity to packets of manageable information. Not so easily done. Not smooth. A matter of civil war, in fact. According to the authors, cybernetics is the latest master fable, welcomed at a certain crisis juncture in late capitalism. And now the interesting question is: Has the guest in the house become the master of the house?The “cybernetic hypothesis” is strategic. Readers of this little book are not likely to be naive. They may be already looking, at least in their heads, for a weapon, for a counter-strategy. Tiqqun here imagines an unbearable disturbance to a System that can take only so much: only so much desertion, only so much destituent gesture, only so much guerilla attack, only so much wickedness and joy.

    The mind-body problem cannot be confined to the relation between animal minds and animal bodies. If materialism cannot accommodate consciousness and other mind-related aspects of reality, then we must abandon a purely materialist understanding of nature in general, extending to biology, evolutionary theory, and cosmology. Since minds are features of biological systems that have developed through evolution, the standard materialist version of evolutionary biology is fundamentally incomplete. And the cosmological history that led to the origin of life and the coming into existence of the conditions for evolution cannot be a merely materialist history. An adequate conception of nature would have to explain the appearance in the universe of materially irreducible conscious minds, as such. No such explanation is available, and the physical sciences, including molecular biology, cannot be expected to provide one. The book explores these problems through a general treatment of the obstacles to reductionism, with more specific application to the phenomena of consciousness, cognition, and value. The conclusion is that physics cannot be the theory of everything.

    With The Parent's Tao Te Ching, William Martin beautifully re-interpreted Lao Tzu's Tao Te Ching -- one of the world's oldest and most widely read books of wisdom -- expressly for parents. Now, he distills and freshly re-interprets the essence of each of the Tao's 81 chapters to speak directly and clearly to couples. William Martin's indelible, spirited, and sage advice, rendered in free verse, captures the ancient spirit of Lao Tzu's original text, yet speaks directly to modern lovers--and to the full sweep of their experiences and emotions. A deeply felt alternative to advice books that urge readers to manipulate their partners rather than to love them, The Couple's Tao Te Ching is for everyone who has embarked upon a loving relationship, which, as William Martin says, "can be the most rewarding and enlightening adventure possible."

    "Up to the author's highest standard in a literary form that was most congenial to her" (Times Literary Supplement (London)). "Exquisitely written" (New Yorker); "The riches of this book are overwhelming" (Christian Science Monitor). Editorial Note by Leonard Woolf.

    At her death in 1964, O'Connor left behind a body of unpublished essays and lectures as well as a number of critical articles that had appeared in scattered publications during her too-short lifetime. The keen writings comprising Mystery and Manners, selected and edited by O'Connor's lifelong friends Sally and Robert Fitzgerald, are characterized by the directness and simplicity of the author's style, a fine-tuned wit, understated perspicacity, and profound faith.The book opens with "The King of the Birds," her famous account of raising peacocks at her home in Milledgeville, Georgia. Also included are: three essays on regional writing, including "The Fiction Writer and His Country" and "Some Aspects of the Grotesque in Southern Fiction"; two pieces on teaching literature, including "Total Effect and the 8th Grade"; and four articles concerning the writer and religion, including "The Catholic Novel in the Protestant South." Essays such as "The Nature and Aim of Fiction" and "Writing Short Stories" are widely seen as gems.This bold and brilliant essay-collection is a must for all readers, writers, and students of contemporary American literature.

    In this, his most accessible and evocative book, France’s leading philosopher of postmodernism takes to the freeways in a collection of traveler’s tales from the land of hyperreality.

    Recently, Agamben has begun to direct his thinking to the constitution of the social and to some concrete, ethico-political conclusions concerning the state of society today, and the place of the individual within it.In Homo Sacer, Agamben aims to connect the problem of pure possibility, potentiality, and power with the problem of political and social ethics in a context where the latter has lost its previous religious, metaphysical, and cultural grounding. Taking his cue from Foucault’s fragmentary analysis of biopolitics, Agamben probes with great breadth, intensity, and acuteness the covert or implicit presence of an idea of biopolitics in the history of traditional political theory. He argues that from the earliest treatises of political theory, notably in Aristotle’s notion of man as a political animal, and throughout the history of Western thinking about sovereignty (whether of the king or the state), a notion of sovereignty as power over “life” is implicit.The reason it remains merely implicit has to do, according to Agamben, with the way the sacred, or the idea of sacrality, becomes indissociable from the idea of sovereignty. Drawing upon Carl Schmitt’s idea of the sovereign’s status as the exception to the rules he safeguards, and on anthropological research that reveals the close interlinking of the sacred and the taboo, Agamben defines the sacred person as one who can be killed and yet not sacrificed—a paradox he sees as operative in the status of the modern individual living in a system that exerts control over the collective “naked life” of all individuals.

    Using a layout style that was later copied by Wired, McLuhan and coauthor/designer Quentin Fiore combine word and image to illustrate and enact the ideas that were first put forward in the dense and poorly organized Understanding Media. McLuhan's ideas about the nature of media, the increasing speed of communication, and the technological basis for our understanding of who we are come to life in this slender volume. Although originally printed in 1967, the art and style in The Medium is the Massage seem as fresh today as in the summer of love, and the ideas are even more resonant now that computer interfaces are becoming gateways to the global village.

    Employing examples of world literature from ancient times to the present, he provides a conceptual framework for the examination of literature. In four brilliant essays on historical, ethical, archetypical, and rhetorical criticism, he applies "scientific" method in an effort to change the character of criticism from the casual to the causal, from the random and intuitive to the systematic.Harold Bloom contributes a fascinating and highly personal preface that examines Frye's mode of criticism and thought (as opposed to Frye's criticism itself) as being indispensable in the modern literary world.