From the left it can often be seen as the exclusive property of ruling classes, and from the right as an arid and totalizing exception to their own common sense. For some, the concept now seems too ubiquitous to be meaningful; for others, too cohesive for a world of infinite difference. Here, in a book written for both newcomers to the topic and those already familiar with the debate, Terry Eagleton unravels the many different definitions of ideology, and explores the concept’s tortuous history from the Enlightenment to postmodernism.Ideology provides lucid interpretations of the thought of key Marxist thinkers and of others such as Schopenhauer, Nietzsche, Freud and the various poststructuralists. As well as clarifying a notoriously confused topic, this new work by one of our most important contemporary critics is a controversial political intervention into current theoretical debates. It will be essential reading for students and teachers of literature and politics.

    Even modern neuroscience has tended, until recently, to concentrate on the cognitive aspects of brain function, disregarding emotions. This attitude began to change with the publication of Descartes’ Error in 1995. Antonio Damasio—"one of the world’s leading neurologists" (The New York Times)—challenged traditional ideas about the connection between emotions and rationality. In this wondrously engaging book, Damasio takes the reader on a journey of scientific discovery through a series of case studies, demonstrating what many of us have long suspected: emotions are not a luxury, they are essential to rational thinking and to normal social behavior.

    Newsweek called it “a stunning new study of ethics by one of the foremost moral philosophers in the English-speaking world.” Since that time, the book has been translated into more than fifteen foreign languages and has sold over one hundred thousand copies. Now, twenty-five years later, the University of Notre Dame Press is pleased to release the third edition of After Virtue, which includes a new prologue “After Virtue after a Quarter of a Century.” In this classic work, Alasdair MacIntyre examines the historical and conceptual roots of the idea of virtue, diagnoses the reasons for its absence in personal and public life, and offers a tentative proposal for its recovery. While the individual chapters are wide-ranging, once pieced together they comprise a penetrating and focused argument about the price of modernity. In the Third Edition prologue, MacIntyre revisits the central theses of the book and concludes that although he has learned a great deal and has supplemented and refined his theses and arguments in other works, he has “as yet found no reason for abandoning the major contentions” of this book. While he recognizes that his conception of human beings as virtuous or vicious needed not only a metaphysical but also a biological grounding, ultimately he remains “committed to the thesis that it is only from the standpoint of a very different tradition, one whose beliefs and presuppositions were articulated in their classical form by Aristotle, that we can understand both the genesis and the predicament of moral modernity.”

    It is both witness and tribute to the late theory of mind—the so-called structural theory, with its stress on aggression, indeed the death drive, as the pitiless adversary of eros.Civilization and Its Discontents is one of the last of Freud's books, written in the decade before his death and first published in German in 1929. In it he states his views on the broad question of man's place in the world, a place Freud defines in terms of ceaseless conflict between the individual's quest for freedom and society's demand for conformity.Freud's theme is that what works for civilization doesn't necessarily work for man. Man, by nature aggressive and egotistical, seeks self-satisfaction. But culture inhibits his instinctual drives. The result is a pervasive and familiar guilt.Of the various English translations of Freud's major works to appear in his lifetime, only one was authorized by Freud himself: The Standard Edition of the Complete Psychological Works of Sigmund Freud under the general editorship of James Strachey.Freud approved the overall editorial plan, specific renderings of key words and phrases, and the addition of valuable notes, from bibliographical and explanatory. Many of the translations were done by Strachey himself; the rest were prepared under his supervision. The result was to place the Standard Edition in a position of unquestioned supremacy over all other existing versions.

    Alfred R. Ferguson was founding editor of the edition, followed by Joseph Slater (until 1996).

    The original volume remains a central point of reference, and a focus of controversy, with its impact extending into linguistic theory, philosophy of mind, and epistemology. Addressing a central question--what it is for words to mean what they do--and featuring a previously uncollected, additional essay, this work will appeal to a wide audience of philosophers, linguists, and psychologists.

    From the sinking of the Titanic to Hitchcock’s Rear Window, from the operas of Wagner to science fiction, from Alien to the Jewish joke, Zizek’s acute analyses explore the ideological fantasies of wholeness and exclusion that make up human society.Linking key psychoanalytical and philosophical concepts to social phenomena such as totalitarianism and racism, the book explores the political significance of these fantasies of control.

    But the environmental emergency is also a crisis for our philosophical habits of thought, confronting us with a problem that seems to defy not only our control but also our understanding. Global warming is perhaps the most dramatic example of what Timothy Morton calls “hyperobjects”—entities of such vast temporal and spatial dimensions that they defeat traditional ideas about what a thing is in the first place. In this book, Morton explains what hyperobjects are and their impact on how we think, how we coexist with one another and with nonhumans, and how we experience our politics, ethics, and art.Moving fluidly between philosophy, science, literature, visual and conceptual art, and popular culture, the book argues that hyperobjects show that the end of the world has already occurred in the sense that concepts such as world, nature, and even environment are no longer a meaningful horizon against which human events take place. Instead of inhabiting a world, we find ourselves inside a number of hyperobjects, such as climate, nuclear weapons, evolution, or relativity. Such objects put unbearable strains on our normal ways of reasoning.Insisting that we have to reinvent how we think to even begin to comprehend the world we now live in, Hyperobjects takes the first steps, outlining a genuinely postmodern ecological approach to thought and action.

    This book contains the teachings and meditations Lama gave at a five-day retreat he led near Melbourne, Australia, which he introduced by saying: "Whether or not this five-day meditation course becomes beneficial is up to you; it depends on your own mind. It's not a lama thing; I'm not going to bring you to enlightenment in this short time... If over the next five days you can begin to recognize the reality of your own nature, this meditation course will have been worthwhile. Therefore, dedicate your actions during this time to discovering inner freedom through recognizing the negative characteristics of your own uncontrolled mind."

    Facts, gender, quarks, reality? Is it a person? An object? An idea? A theory? Each entails a different notion of social construction, Ian Hacking reminds us. His book explores an array of examples to reveal the deep issues underlying contentious accounts of reality.Especially troublesome in this dispute is the status of the natural sciences, and this is where Hacking finds some of his most telling cases, from the conflict between biological and social approaches to mental illness to vying accounts of current research in sedimentary geology. He looks at the issue of child abuse--very much a reality, though the idea of child abuse is a social product. He also cautiously examines the ways in which advanced research on new weapons influences not the content but the form of science. In conclusion, Hacking comments on the "culture wars" in anthropology, in particular a spat between leading ethnographers over Hawaii and Captain Cook. Written with generosity and gentle wit by one of our most distinguished philosophers of science, this wise book brings a much needed measure of clarity to current arguments about the nature of knowledge.

    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.

    Written during the Second World War and circulated privately, it appeared in a printed edition in Amsterdam in 1947. "What we had set out to do," the authors write in the Preface, "was nothing less than to explain why humanity, instead of entering a truly human state, is sinking into a new kind of barbarism."Yet the work goes far beyond a mere critique of contemporary events. Historically remote developments, indeed, the birth of Western history and of subjectivity itself out of the struggle against natural forces, as represented in myths, are connected in a wide arch to the most threatening experiences of the present. The book consists in five chapters, at first glance unconnected, together with a number of shorter notes. The various analyses concern such phenomena as the detachment of science from practical life, formalized morality, the manipulative nature of entertainment culture, and a paranoid behavioral structure, expressed in aggressive anti-Semitism, that marks the limits of enlightenment. The authors perceive a common element in these phenomena, the tendency toward self-destruction of the guiding criteria inherent in enlightenment thought from the beginning. Using historical analyses to elucidate the present, they show, against the background of a prehistory of subjectivity, why the National Socialist terror was not an aberration of modern history but was rooted deeply in the fundamental characteristics of Western civilization.Adorno and Horkheimer see the self-destruction of Western reason as grounded in a historical and fateful dialectic between the domination of external nature and society. They trace enlightenment, which split these spheres apart, back to its mythical roots. Enlightenment and myth, therefore, are not irreconcilable opposites, but dialectically mediated qualities of both real and intellectual life. "Myth is already enlightenment, and enlightenment reverts to mythology." This paradox is the fundamental thesis of the book.This new translation, based on the text in the complete edition of the works of Max Horkheimer, contains textual variants, commentary upon them, and an editorial discussion of the position of this work in the development of Critical Theory.

    Metaphor, the authors explain, is a fundamental mechanism of mind, one that allows us to use what we know about our physical and social experience to provide understanding of countless other subjects. Because such metaphors structure our most basic understandings of our experience, they are "metaphors we live by", metaphors that can shape our perceptions and actions without our ever noticing them.In this updated edition of Lakoff and Johnson's influential book, the authors supply an afterword surveying how their theory of metaphor has developed within the cognitive sciences to become central to the contemporary understanding of how we think and how we express our thoughts in language.

    Here, Sokal teams up with Jean Bricmont to expose the abuse of scientific concepts in the writings of today's most fashionable postmodern thinkers. From Jacques Lacan and Julia Kristeva to Luce Irigaray and Jean Baudrillard, the authors document the errors made by some postmodernists using science to bolster their arguments and theories. Witty and closely reasoned, Fashionable Nonsense dispels the notion that scientific theories are mere "narratives" or social constructions, and explored the abilities and the limits of science to describe the conditions of existence.

    Many prominent writers have acknowledged its influence on their work; students of intellectual history consider it a landmark; and the generation born after World War II considers Buber one of its prophets. Buber's main proposition is that we may address existence in two ways: (1) that of the "I" toward an "It," toward an object that is separate in itself, which we either use or experience; (2) that of the "I" toward "Thou," in which we move into existence in a relationship without bounds. One of the major themes of the book is that human life finds its meaningfulness in relationships. All of our relationships, Buber contends, bring us ultimately into relationship with God, who is the Eternal Thou.The need for a new English translation had been felt for many years. The old version was marred by many inaccuracies and misunderstandings, and its recurrent use of the archaic "thou" was seriously misleading. Professor Walter Kaufmann, a distinguished writer and philosopher in his own right who was close to Buber, retranslated the work at the request of Buber's family. He added a wealth of informative footnotes to clarify obscurities and bring the reader closer to the original and wrote an extensive prologue that opened up new perspectives on the book and on Buber's thought. This volume provided a new basis for all subsequent discussions of Buber.