In this hilarious essay, originally published in the collection A Supposedly Fun Thing I'll Never Do Again, he ventures to the Illinois State Fair, where he examines butter sculptures, munches on corndogs, and swaps stories with local exhibitors. As he wanders through this endlessly fascinating world, Wallace's one-of-a-kind blend of humor and insight is on full display. "Getting Away from Already Being Pretty Much Away from It All" is an uproarious and ultimately unforgettable foray into a classic part of American life and culture.

    In this elegant, witty, and ultimately profound meditation on what is beautiful, Crispin Sartwell begins with six words from six different cultures - ancient Greek's "to kalon," the Japanese idea of "wabi-sabi," Hebrew's "yapha," the Navajo concept "hozho," Sanskrit "sundara," and our own English-language "beauty." Each word becomes a door onto another way of thinking about, and looking at, what is beautiful in the world, and in our lives. The earthy and the exalted, the imperfect and the ideal: things, spaces, high art, sounds, aromas, nothingness. Sartwell writes about handfuls of beautiful things - among them, a Japanese teapot and Diana Rigg as Mrs. Emma Peel, the pleasure in a well-used hammer and in pop music and in Vermeer's "Girl in a Red Hat."In Sartwell's hands these six names of beauty -and there could be thousands more-are revealed as simple and profound ideas about our world and our selves.

    - help is finally at hand. That help comes in the comfortingly accessible form of Stephen Trombley's Short History of Western Thought, which outlines the 2,500-year history of European ideas from the philosophers of Classical Antiquity to the thinkers of today, No major representative of any significant strand of Western thought escapes Trombley's attention: the Christian Scholastic theologians of the Middle Ages, the great philosophers of the Enlightenment, the German idealists from Kant to Hegel; the utilitarians Bentham and Mill; the transcendentalists Emerson and Thoreau; Kierkegaard and the existentialists; the analytic philosophers Russell, Moore, Whitehead and Wittgenstein; and - last but not least - the four shapers-in-chief of our modern world: the philosopher, historian and political theorist Karl Marx; the naturalist Charles Darwin, proposer of the theory of evolution; Sigmund Freud, the father of psychoanalysis; and the theoretical physicist Albert Einstein, begetter of the special and general theories of relativity and founder of post-Newtonian physics.

    And while art criticism is ubiquitous in newspapers, magazines, and exhibition brochures, it is also virtually absent from academic writing. How is it that even as criticism drifts away from academia, it becomes more academic? How is it that sifting through a countless array of colorful periodicals and catalogs makes criticism seem to slip even further from our grasp? In this pamphlet, James Elkins surveys the last fifty years of art criticism, proposing some interesting explanations for these startling changes."In What Happened to Art Criticism?, art historian James Elkins sounds the alarm about the perilous state of that craft, which he believes is 'In worldwide crisis . . . dissolving into the background clutter of ephemeral cultural criticism' even as more and more people are doing it. 'It's dying, but it's everywhere . . . massively produced, and massively ignored.' Those who pay attention to other sorts of criticism may recognize the problems Elkins describes: 'Local judgments are preferred to wider ones, and recently judgments themselves have even come to seem inappropriate. In their place critics proffer informal opinions or transitory thoughts, and they shy from strong commitments.' What he'd like to see more of: ambitious judgment, reflection about judgment itself, and 'criticism important enough to count as history, and vice versa.' Amen to that."—Jennifer Howard, Washington Post Book World

    Simon Critchley skilfully probes some of the most perennial but least understood aspects of humour, such as our tendency to laugh at animals and our bodies, why we mock death with comedy and why we think it's funny when people act like machines. He also looks at the darker side of humour, as rife in sexism and racism and argues that it is important for reminding us of people we would rather not be.

    

    The Funniest Text Message Autocorrects, Wrong Numbers & Mishaps on Smartphones!

    Roger Scruton evokes a world in which every word and gesture bears a double meaning, as people seek to find truth amid the lies and love in the midst of betrayal. The novel tells the story of Jan Reichl, condemned to a menial life by his father's alleged crime, and of Betka, the girl who offers him education, opportunity and love, but who mysteriously refuses to commit herself.

    It reveals a simplicity beneath the complex workings of the mind and the principles behind the creation of our life experience.

    Yet psychologists and philosophers agree that these commonplace approaches to creating happiness, success, and fulfillment make critical mistakes. Stop Chasing Carrots reveals how these mistakes begin with misconceptions about happiness and then presents a philosophy of life to achieve better results.Here is the rare book that creates a philosophy of life based on scientific evidence. Replacing self-help materialism, Eastern spiritualism/minimalism, and complex but insightful psychological studies with an accessible, balanced, and realistic concept, Stop Chasing Carrots empowers readers to lead lives based on proven ideas.

    

    Grab your copy of Secret Hollywood and start gossiping!

    This lively and lucid book provides an introduction to the essential phenomenological concepts that are crucial for understanding great thinkers such as Husserl, Heidegger, and Merleau-Ponty. Written by a leading expert in the field, Dan Zahavi examines and explains key questions such as:- What is a phenomenological analysis?- What are the methodological foundations of phenomenology?- What does phenomenology have to say about embodiment and intersubjectivity?- How is phenomenology distinguished from, and related to, other fields in philosophy?- How do ideas from classic phenomenology relate to ongoing debates in psychology and qualitative research?With a glossary of key terms and suggestions for further reading, the book considers key philosophical arguments around phenomenology, making this an ideal starting point for anyone seeking a concise and accessible introduction to the rich and complex study of phenomenology.

    The philosophers represent 2,500 years of thought—from Plato, Kant, and Nietzsche to Alasdair MacIntyre, Susan Wolf, and Peter Singer—and cover a broad range of topics, from the timeless questions of justice, morality, and faith to the hot-button concerns of today, such as animal rights, our duties to the environment, and gender issues. Featuring an illuminating preamble, concise introductory essays on the giants of ethical theory, and incisive chapter headnotes to the modern offerings, this Modern Library edition is a perfect single-volume reference for students, teachers, and anyone eager to engage in reflection on ethical questions, including “What is the basis for our ethical views and judgments?” Gordon Marino is professor of philosophy and director of the Hong Kierkegaard Library at St. Olaf College in Northfield, Minnesota. A recipient of the Richard J. Davis Ethics Award for excellence in writing on ethics and the law, he is the author of Kierkegaard in the Present Age, co-editor of The Cambridge Companion to Kierkegaard, and editor of the Modern Library’s Basic Writings of Existentialism. His essays have appeared in The New York Times.

    As they see matters, wealth in the form of means of production and wealth in the form of consumers’ goods are essentially indistinguishable. For all practical purposes, they have no awareness of the existence of capital and of its importance. Thus, capitalists are generally depicted as fat men, whose girth allegedly signifies an excessive consumption of food and of wealth in general, while their alleged victims, the wage earners, are typically depicted as substantially underweight, allegedly signifying their inability to consume, thanks to the allegedly starvation wages paid by the capitalists.The truth is that in a capitalist economic system, the wealth of the capitalists is not only overwhelmingly in the form of means of production, such as factory buildings, machinery, farms, mines, stores, warehouses, and means of transportation and communication, but all of this wealth is employed in producing for the market, where its benefit is made available to everyone in the economic system who is able to afford to buy its products.Consider. Whoever can afford to buy an automobile benefits from the existence of the automobile factory and its equipment where that car was made. He also benefits from the existence of all the other automobile factories, whose existence and competition served to reduce the price he had to pay for his automobile. He benefits from the existence of the steel mill that provided the steel for his car, and from the iron mine that provided the iron ore needed for the production of that steel, and, of course, from the existence of all the other steel mills and iron mines whose existence and competition served to hold down the prices of the steel and iron ore that contributed to the production of his car.And, thanks to the great magnitude of wealth employed as capital, the demand for labor, of which capital is the foundation, is great enough and thus wages are high enough that virtually everyone is able to afford to a substantial degree most of the products of the economic system. For the capital of the capitalists is the foundation both of the supply of products that everyone buys and of the demand for the labor that all wage earners sell. More capital—a greater amount of wealth in the possession of the capitalists—means a both a larger and better supply of products for wage earners to buy and a greater demand for the labor that wage earners sell. Everyone, wage earners and capitalists alike, benefits from the wealth of the capitalists, because, as I say, that wealth is the foundation of the supply of the products that everyone buys and of the demand for the labor that all wage earners sell. More capital in the hands of the capitalists always means a more abundant, better quality of goods and services offered for sale and a larger demand for labor. The further effect is lower prices and higher wages, and thus a higher standard of living for wage earners.Furthermore, the combination of the profit motive and competition operates continually to improve the products offered in the market and the efficiency with which they are produced, thus steadily further improving the standard of living of everyone.In the alleged conflict between the so-called 99 percent and the so-called 1 percent, the program of the 99 percent is to seize as far as possible the wealth of the 1 percent and consume it. To the extent that it is enacted, the effect of this program can only be to impoverish everyone, and the 99 percent to a far greater extent than the 1 percent. To the extent that the 1 percent loses its mansions, luxury cars, and champagne and caviar, 99 times as many people lose their houses, run-of-the mill cars, and steak and hamburger.