This new translation—published in two elegant volumes—is the first to present Musil's complete text, including material that remained unpublished during his lifetime.

    Jose Ortega y Gasset called Scheler "the first man of the philosophical paradise." The Human Place in the Cosmos, the last of his works Scheler completed, is a pivotal piece in the development of his writing as a whole, marking a peculiar shift in his approach and thought. He had been asked to provide an initial sketch of his much larger works on philosophical anthropology and metaphysics—works he was not able to complete because of his early demise. Frings' new translation of this key work allows us to read and understand Scheler's thought within current philosophical debates and interests. The book addresses two main questions: What is the human being? And what is the place of the human being in the universe? Scheler responds to these questions within contexts of said two projected much larger works but not without reference to scientific research. He covers various levels of being: inorganic reality, organic reality (including plant life and psychological life), all the way up to practical intelligence and the spiritual dimension of human beings, and touching upon the holy. Negotiating two intertwined levels of being, life-energy ("impulsion") and "spirit," this work marks not only a critical moment in the development of his own philosophy but also a significant contribution to the current discussions of continental and analytic philosophers on the nature of the person.

    Rosenberg is stunned to discover that Goethe, his idol, was a great admirer of the Jewish seventeenth-century philosopher Baruch Spinoza. Long after graduation, Rosenberg remains haunted by this “Spinoza problem”: how could the German genius Goethe have been inspired by a member of a race Rosenberg considers so inferior to his own, a race he was determined to destroy?Spinoza himself was no stranger to punishment during his lifetime. Because of his unorthodox religious views, he was excommunicated from the Amsterdam Jewish community in 1656, at the age of twenty-four, and banished from the only world he had ever known. Though his life was short and he lived without means in great isolation, he nonetheless produced works that changed the course of history. Over the years, Rosenberg rose through the ranks to become an outspoken Nazi ideologue, a faithful servant of Hitler, and the main author of racial policy for the Third Reich. Still, his Spinoza obsession lingered. By imagining the unexpected intersection of Spinoza’s life with Rosenberg’s, internationally bestselling novelist Irvin D. Yalom explores the mindsets of two men separated by 300 years. Using his skills as a psychiatrist, he explores the inner lives of Spinoza, the saintly secular philosopher, and of Rosenberg, the godless mass murderer.

    Written expressly for "anyone who believes there are big questions out there, but does not know how to approach them," Think provides a sound framework for exploring the most basic themes of philosophy, and for understanding how major philosophers have tackled the questions that have pressed themselves most forcefully on human consciousness.

    Continuously in print since 1932, Ortega's vision of Western culture as sinking to its lowest common denominator and drifting toward chaos brought its author international fame and has remained one of the influential books of the 20th century.

    In separate wings of a Viennese hospital, two men lie bedridden. The narrator, Thomas Bernhard, is stricken with a lung ailment; his friend Paul, nephew of the celebrated philosopher Ludwig Wittgenstein, is suffering from one of his periodic bouts of madness. As their once-casual friendship quickens, these two eccentric men begin to discover in each other a possible antidote to their feelings of hopelessness and mortality—a spiritual symmetry forged by their shared passion for music, a strange sense of humor, disgust for bourgeois Vienna, and fear in the face of death. Part memoir, part fiction, Wittgenstein’s Nephew is both a meditation on the artist’s struggle to maintain a solid foothold in a world gone incomprehensibly askew, and an eulogy to a real-life friendship.

    The essays and interviews collected here form a vivid panorama of the range and unity of Sartre’s interests, since his deliberate attempt to wed his original existentialism to a rethought Marxism. A long and brilliant autobiographical interview, given to New Left Review in 1969, constitutes the best single overview of Sartre’s whole intellectual evolution. Three analytic texts on the US war in Vietnam, the Soviet invasion of Czechoslovakia, and the lessons of the May Revolt in France, define his political positions as a revolutionary socialist. Questions of philosophy and aesthetics are explored in essays on Kierkegaard, Mallarme and Tintoretto. Another section of the collection explores Sartre’s critical attitude to orthodox psychoanalysis as a therapy, and is accompanied by rejoinders from colleagues on his journal Les Temps Modernes. The volume concludes with a prolonged reflection on the nature and role of intellectuals and writers in advanced capitalism, and their relationship to the struggles of the exploited and oppressed classes. Between Existentialism and Marxism is an impressive demonstration of the breadth and vitality of Sartre’s thought, and its capacity to respond to political and cultural changes in the contemporary world.

    H.H., a German choirmaster, is invited on an expedition with the League, a secret society whose members include Paul Klee, Mozart, and Albertus Magnus. The participants traverse both space and time, encountering Noah's Ark in Zurich and Don Quixote at Bremgarten. The pilgrims' ultimate destination is the East, the "Home of the Light," where they expect to find spiritual renewal. Yet the harmony that ruled at the outset of the trip soon degenerates into an opening conflict. Each traveler finds the rest of the group intolerable and heads off in his own direction, with H.H. bitterly blaming the others for the failure of the journey. It is only long after the trip, while poring over records in the League archives, that H.H. discovers his own role in the dissolution of the group, and the ominous significance of the journey itself.

    One of the most controversial figures on the intellectual scene, Ayn Rand was the proponent of a moral philosophy - an ethic of rational self-interest - that stands in sharp opposition of the ethics of altruism and self-sacrifice. The fundamentals of this morality - "a philosophy for living on earth" - are here vibrantly set forth by the spokesman for a new class, "For the New Intellectual."

    Their attitude towards Einstein is like that of Mark Twain towards the writer of a work on mathematics: here was a man who had written an entire book of which Mark could not understand a single sentence. Einstein, therefore, is great in the public eye partly because he has made revolutionary discoveries which cannot be translated into the common tongue. We stand in proper awe of a man whose thoughts move on heights far beyond our range, whose achievements can be measured only by the few who are able to follow his reasoning and challenge his conclusions. There is, however, another side to his personality. It is revealed in the addresses, letters, and occasional writings brought together in this book. These fragments form a mosaic portrait of Einstein the man. Each one is, in a sense, complete in itself; it presents his views on some aspect of progress, education, peace, war, liberty, or other problems of universal...

    Wilde argues that under capitalism the majority of people spoil their lives by an unhealthy and exaggerated altruism-are forced, indeed, so to spoil them: instead of realizing their true talents, they waste their time solving the social problems caused by capitalism, without taking their common cause away. Thus, caring people seriously and very sentimentally set themselves to the task of remedying the evils that they see in poverty, but their remedies do not cure the disease: they merely prolong it because, the proper aim is to try and reconstruct society on such a basis that poverty will be impossible.

    In seventy-six chapters he traces philosophy from the rise of Greek civilization to the emergence of logical analysis in the twentieth century. Among the philosophers considered are: Pythagoras, Heraclitus, Parmenides, Empedocles, Anaxagoras, the Atomists, Protagoras, Socrates, Plato, Aristotle, the Cynics, the Sceptics, the Epicureans, the Stoics, Plotinus, Ambrose, Jerome, Augustine, Benedict, Gregory the Great, John the Scot, Aquinas, Duns Scotus, William of Occam, Machiavelli, Erasmus, More, Bacon, Hobbes, Descartes, Spinoza, Leibniz, Locke, Berkeley, Hume, Rousseau, Kant, Hegel, Schopenhauer, Nietzsche, the Utilitarians, Marx, Bergson, James, Dewey, and lastly the philosophers with whom Lord Russell himself is most closely associated -- Cantor, Frege, and Whitehead, co-author with Russell of the monumental Principia Mathematica.

    Illness set him free to write a series of philosophical fragments: some narratives, some single images, some parables. These “aphorisms” appeared, sometimes with a few words changed, in other writings–some of them as posthumous fragments published only after Kafka’s death in 1924. While working on K., his major book on Kafka, in the Bodleian Library, Roberto Calasso realized that the Zürau aphorisms, each written on a separate slip of very thin paper, numbered but unbound, represented something unique in Kafka’s opus–a work whose form he had created simultaneously with its content.The notebooks, freshly translated and laid out as Kafka had intended, are a distillation of Kafka at his most powerful and enigmatic. This lost jewel provides the reader with a fresh perspective on the collective work of a genius.

    It will change your life in ways you can't know now, but you'll understand completely once you're done reading it.It will also forever enhance the way you look at your role as a leader. That includes the way you lead at home, at work, in your community...and especially the way you lead you.At every given moment we are all called to be leaders. If for no other purpose than to lead ourselves.After all, someone has to inspire you to get out of bed each day. And that someone, is you.It is told from the perspective of Thomas Derale, a man viewed by the people around him as the greatest leader in the world. At fifty-five years of age he learns he is dying. Yet even in that the act of dying he inspires everyone around him to live.The principles in this book, such as the Big Five for Life and Museum Day Morning, have positively impacted readers around the world. Each in their own unique way as they have applied them to their life, their situation.

    He is most celebrated, however, for the casual notes and aphorisms that he collected in what he called his Waste Books. With unflagging intelligence and encyclopedic curiosity, Lichtenberg wittily deflates the pretensions of learning and society, examines a range of philosophical questions, and tracks his own thoughts down hidden pathways to disconcerting and sometimes hilarious conclusions.Lichtenberg's Waste Books have been greatly admired by writers as very different as Tolstoy, Einstein, and Andre Breton, while Nietzsche and Wittgenstein acknowledged them as a significant inspiration for their own radical work in philosophy. The record of a brilliant and subtle mind in action, The Waste Books are above all a powerful testament to the necessity, and pleasure, of unfettered thought.