From its publication amid the social upheavals of the 1960s up to the present, the volatile theses of this book have decisively transformed debates on the shape of modernity, capitalism and everyday life in the late twentieth century. Now finally available in a superb English translation approved by the author, Debord's text remains as crucial as ever for understanding the contemporary effects of power, which are increasingly inseparable from the new virtual worlds of our rapidly changing image/information culture.

    As wary as we may be of its illusions and disappointments, many of us fall blindly into its traps and become ensnared time and again. Deliriously mad excitement turns to disenchantment, if not deadening repetition, and we wonder how we shall ever break out of this vicious cycle.Can psychoanalysis - with ample assistance from philosophers, poets, novelists, and songwriters - give us a new perspective on the wellsprings and course of love? Can it help us fathom how and why we are often looking for love in all the wrong places, and are fundamentally confused about "what love really is"?In this lively and wide-ranging exploration of love throughout the ages, Fink argues that it can. Taking within his compass a vast array of traditions - from Antiquity to the courtly love poets, Christian love, and Romanticism - and providing an in-depth examination of Freud and Lacan on love and libido, Fink unpacks Lacan's paradoxical claim that "love is giving what you don't have." He shows how the emptiness or lack we feel within ourselves gets covered over or entwined in love, and how it is possible and indeed vital to give something to another that we feel we ourselves don't have.This first-ever commentary on Lacan's Seminar VIII, Transference, provides readers with a clear and systematic introduction to Lacan's views on love. It will be of great value to students and scholars of psychology and of the humanities generally, and to analysts of all persuasions.

    It presents a profound and challenging investigation into the nature of human reason, its knowledge and its illusions. Reason, Kant argues, is the seat of certain concepts that precede experience and make it possible, but we are not therefore entitled to draw conclusions about the natural world from these concepts. The Critique brings together the two opposing schools of philosophy: rationalism, which grounds all our knowledge in reason, and empiricism, which traces all our knowledge to experience. Kant's transcendental idealism indicates a third way that goes far beyond these alternatives.

    He argues that Western culture's moral and emotional emptiness stems from the decay of formal religion. He examines the alternate mythologies (Marxism, etc.) and fads of irrationality (astrology, the occult). Steiner argues that this decay and the failure of the mythologies have created a nostalgia for the absolute that is growing and leading us to a massive clash between truth and human survival.Ultimately he suggests that we can only reduce the impact of this collision course if we continue, as disinterestedly as possible, to ask questions and seek answers in the face of our increasingly complex world.

    Marx is OK, but Lenin? Doesn’t he stand for the big catastrophe which left its mark on the entire twentieth-century?Lenin, however, deserves wider consideration than this, and his writings of 1917 are testament to a formidable political figure. They reveal his ability to grasp the significance of an extraordinary moment in history. Everything is here, from Lenin-the-ingenious-revolutionary-strategist to Lenin-of-the-enacted-utopia. To use Kierkegaard’s phrase, what we can glimpse in these writings is Lenin-in-becoming: not yet Lenin-the-Soviet-institution, but Lenin thrown into an open, contingent situation.In Revolution at the Gates, Slavoj Žižek locates the 1917 writings in their historical context, while his afterword tackles the key question of whether Lenin can be reinvented in our era of “cultural capitalism.” Žižek is convinced that, whatever the discussion—the forthcoming crisis of capitalism, the possibility of a redemptive violence, the falsity of liberal tolerance—Lenin’s time has come again.

    with a foolish grin" -E.M. CioranE.M. Cioran confronts the place of today's world in the context of human history. He focuses on such major issues of the twentieth century as human progress, fanaticism, and science.

    Arendt also reexamines the relationship between war, politics, violence, and power. “Incisive, deeply probing, written with clarity and grace, it provides an ideal framework for understanding the turbulence of our times.”The Nation

    There is no more proper instrument of analysis of our contemporary myths than this book—one of the most significant works in French theory, and one that has transformed the way readers and philosophers view the world around them.Our age is a triumph of codification. We own devices that bring the world to the command of our fingertips. We have access to boundless information and prodigious quantities of stuff. We decide to like or not, to believe or not, to buy or not. We pick and choose. We think we are free. Yet all around us, in pop culture, politics, mainstream media, and advertising, there are codes and symbols that govern our choices. They are the fabrications of consumer society. They express myths of success, well-being, and happiness. As Barthes sees it, these myths must be carefully deciphered, and debunked.What Barthes discerned in mass media, the fashion of plastic, and the politics of postcolonial France applies with equal force to today's social networks, the iPhone, and the images of 9/11. This new edition of Mythologies, complete and beautifully rendered by the Pulitzer Prize–winning poet, critic, and translator Richard Howard, is a consecration of Barthes's classic—a lesson in clairvoyance that is more relevant now than ever.

    In it, Levinas not only affirms the necessity of an escape from being, but also gives a meaning and a direction to it. Beginning with an analysis of need not as lack or some external limit to a self-sufficient being, but as a positive relation to our being, Levinas moves through a series of brilliant phenomenological analyses of such phenomena as pleasure, shame, and nausea in order to show a fundamental insufficiency in the human condition. In his critical introduction and annotation, Jacques Rolland places On Escape in its historical and intellectual context, and also within the context of Levinas's entire oeuvre, explaining Levinas's complicated relation to Heidegger, and underscoring the way Levinas's analysis of "being riveted," of the need for escape, is a meditation on the body.

    In her first extended study of moral philosophy, Judith Butler offers a provocative outline for a new ethical practice-one responsive to the need for critical autonomy and grounded in a new sense of the human subject.

    In 1971, at the height of the Vietnam War and at a time of great political and social instability, two of the world's leading intellectuals, Noam Chomsky and Michel Foucault, were invited by Dutch philosopher Fons Edlers to debate an age-old question: is there such a thing as "innate" human nature independent of our experiences and external influences? The resulting dialogue is one of the most original, provocative, and spontaneous exchanges to have occurred between contemporary philosophers, and above all serves as a concise introduction to their basic theories. What begins as a philosophical argument rooted in linguistics (Chomsky) and the theory of knowledge (Foucault), soon evolves into a broader discussion encompassing a wide range of topics, from science, history, and behaviorism to creativity, freedom, and the struggle for justice in the realm of politics. In addition to the debate itself, this volume features a newly written introduction by noted Foucault scholar John Rajchman and includes additional text by Noam Chomsky.

    For in its pages, a master explicator of our civilization and its discontents turns his attention to the insatiable quest for status, a quest that has less to do with material comfort than with love. To demonstrate his thesis, de Botton ranges through Western history and thought from St. Augustine to Andrew Carnegie and Machiavelli to Anthony Robbins.Whether it’s assessing the class-consciousness of Christianity or the convulsions of consumer capitalism, dueling or home-furnishing, Status Anxiety is infallibly entertaining. And when it examines the virtues of informed misanthropy, art appreciation, or walking a lobster on a leash, it is not only wise but helpful.

    Offering bold new ways of conceiving the present, Lauren Berlant describes the cruel optimism that has prevailed since the 1980s, as the social-democratic promise of the postwar period in the United States and Europe has retracted. People have remained attached to unachievable fantasies of the good life—with its promises of upward mobility, job security, political and social equality, and durable intimacy—despite evidence that liberal-capitalist societies can no longer be counted on to provide opportunities for individuals to make their lives “add up to something.”Arguing that the historical present is perceived affectively before it is understood in any other way, Berlant traces affective and aesthetic responses to the dramas of adjustment that unfold amid talk of precarity, contingency, and crisis. She suggests that our stretched-out present is characterized by new modes of temporality, and she explains why trauma theory—with its focus on reactions to the exceptional event that shatters the ordinary—is not useful for understanding the ways that people adjust over time, once crisis itself has become ordinary. Cruel Optimism is a remarkable affective history of the present.

    one of the most distinguished interpreters to Americans of the non-liberal streams of European thought,-- American Political Science Review

    We have a fundamental need to understand who we are and the world we live in. Reason takes us a long way, but mystery remains. When our minds and senses are baffled, faith can seem justified--but faith is not knowledge. In Ultimate Questions, acclaimed philosopher Bryan Magee provocatively argues that we have no way of fathoming our own natures or finding definitive answers to the big questions we all face.With eloquence and grace, Magee urges us to be the mapmakers of what is intelligible, and to identify the boundaries of meaningfulness. He traces this tradition of thought to his chief philosophical mentors--Locke, Hume, Kant, and Schopenhauer--and shows why this approach to the enigma of existence can enrich our lives and transform our understanding of the human predicament. As Magee puts it, There is a world of difference between being lost in the daylight and being lost in the dark.The crowning achievement to a distinguished philosophical career, Ultimate Questions is a deeply personal meditation on the meaning of life and the ways we should live and face death.