This ironic perspective on the human condition is valuable but it cannot advance liberalism's social and political goals. In fact, Rorty believes that it is literature and not philosophy that can do this, by promoting a genuine sense of human solidarity. Specifically, it is novelists such as Orwell and Nabokov who succeed in awakening us to the cruelty of particular social practices and individual attitudes. Thus, a truly liberal culture would fuse the private, individual freedom of the ironic, philosophical perspective with the public project of human solidarity as it is engendered through the insights and sensibilities of great writers. Rorty uses a wide range of references--from philosophy to social theory to literary criticism--to elucidate his beliefs.

    Its Philosophy 101 for everyone who knows not to take all this heavy stuff too seriously. Some of the Big Ideas are Existentialism (what do Hegel and Bette Midler have in common?), Philosophy of Language (how to express what its like being stranded on a desert island with Halle Berry), Feminist Philosophy (why, in the end, a man is always a man), and much more. Finally it all makes sense!

    In this study, he reaches further and asks: “Can a society be sick?” He finds that it can, arguing that Western culture is immersed in a “pathology of normalcy” that affects the mental health of individuals. In The Sane Society, Fromm examines the alienating effects of modern capitalism, and discusses historical and contemporary alternatives, particularly communitarian systems. Finally, he presents new ideas for a re-organization of economics, politics, and culture that would support the individual’s mental health and our profound human needs for love and freedom.

    In his sweeping account of humanity's social and political development, the author develops a theory of human evolution that prefigures Darwinian thought and encompasses aspects of ethics, sociology, and epistemology. He concludes that people are inevitably corrupt as a result of both natural (or physical) inequalities and moral (or political) inequalities.One of the most influential works of the Enlightenment, the Discourse on the Origin of Inequality offers a thought-provoking account of society's origins and a keen criticism of unequal modern political institutions.

    Pieper shows that the Greeks understood and valued leisure, as did the medieval Europeans. He points out that religion can be born only in leisure - a leisure that allows time for the contemplation of the nature of God. Leisure has been, and always will be, the first foundation of any culture.He maintains that our bourgeois world of total labor has vanquished leisure, and issues a startling warning: Unless we regain the art of silence and insight, the ability for nonactivity, unless we substitute true leisure for our hectic amusements, we will destroy our culture - and ourselves.These astonishing essays contradict all our pragmatic and puritanical conceptions about labor and leisure; Josef Pieper demolishes the twentieth-century cult of "work" as he predicts its destructive consequences.

    Descartes's Meditations on First Philosophy, the fundamental and originating work of the modern era in Western philosophy, is presented here in Donald Cress's completely revised edition of his well-established translation, bringing this version even closer to Descartes's original, while maintaining its clear and accessible style.

    This edition includes a new introduction reflecting on the impact of the book since it was written.

    In it Gustave Thibon, the farmer to whom she had entrusted her notebooks before her untimely death, compiled in one remarkable volume a compendium of her writings that have become a source of spiritual guidance and wisdom for countless individuals. On the fiftieth anniversary of the first English edition - by Routledge & Kegan Paul in 1952 - this Routledge Classics edition offers English readers the complete text of this landmark work for the first time ever, by incorporating a specially commissioned translation of the controversial chapter on Israel. Also previously untranslated is Gustave Thibon's postscript of 1990, which reminds us how privileged we are to be able to read a work which offers each reader such 'light for the spirit and nourishment for the soul'. This is a book that no one with a serious interest in the spiritual life can afford to be without.

    In bold contrast to the predominant Freudian school of thought, Becker tackles the problem of the vital lie -- man's refusal to acknowledge his own mortality. In doing so, he sheds new light on the nature of humanity and issues a call to life and its living that still resonates more than twenty years after its writing.

    Moving away from the Marxist/Freudian approaches that had concerned him earlier, Baudrillard developed in this book a theory of contemporary culture that relies on displacing economic notions of cultural production with notions of cultural expenditure.Baudrillard uses the concepts of the simulacra—the copy without an original—and simulation. These terms are crucial to an understanding of the postmodern, to the extent that they address the concept of mass reproduction and reproduceability that characterizes our electronic media culture.Baudrillard's book represents a unique and original effort to rethink cultural theory from the perspective of a new concept of cultural materialism, one that radically redefines postmodern formulations of the body.Sheila Glaser is an editor at Artforum magazine.

    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.

    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.

    First published in English by Duquesne in 1969, this has become one of the classics of modern philosophy. Fully indexed.

    In this acclaimed number one national best-seller, one of our country's most distinguished political philosophers argues that the social/political crisis of 20th-century America is really an intellectual crisis. Allan Bloom's sweeping analysis is essential to understanding America today. It has fired the imagination of a public ripe for change.

    In this eloquent, persuasive book, Neil Postman alerts us to the real and present dangers of this state of affairs, and offers compelling suggestions as to how to withstand the media onslaught. Before we hand over politics, education, religion, and journalism to the show business demands of the television age, we must recognize the ways in which the media shape our lives and the ways we can, in turn, shape them to serve out highest goals.