On Time and Being also contains a summary of six seminar sessions that Heidegger conducted on "Time and Being," a lecture called "The End of Philosophy and the Task of Thinking," and an autobiographical sketch of Heidegger's intellectual history in "My Way of Phenomenology.""This collection may well vie with Vom Wesen des Grundes and Identität and Differenz as definitive statements of Heidegger's ontology."—Library Journal"The title of the English translation is that of the lead essay, the highly celebrated lecture which Heidegger gave in 1962 and which bears the same title as the never published 'third division' of the 'first half' of Being and Time. This lecture is perhaps the most significant document to be added to the Heideggerian corpus since the Letter of Humanism. . . . Stambaugh's translation is superb."—Stanley O. Hoerr and staff, The Review of Metaphysics

    Emotions such as grief, fear, anger and love seem to be alien forces that disturb our thoughts and plans. Yet they also embody some of our deepest thoughts--about the importance of the people we love, about the vulnerability of our bodies and our plans to events beyond our control. In this wide-ranging book, based on her Gifford Lectures, philosopher Martha Nussbaum draws on philosophy, psychology, anthropology, music and literature to illuminate the role emotions play in our thoughts about important goals. Starting with an account of her own mother's death, she argues that emotions are intelligent appraisals of a world that we do not control, in the light of our own most significant goals and plans. She then investigates the implications of this idea for normative issues, analyzing the role of compassion in private and public reasoning and the attempts of authors both philosophical and literary to purify or reform the emotion of erotic love. Ultimately, she illuminates the structure of emotions and argues that once we understand the complex intelligence of emotions we will also have new reasons to value works of literature as sources of ethical education. Martha C. Nussbaum is Ernst Freund Distinguished Service Professor of Law and Ethics, University of Chicago, appointed in Law School, Philosophy department, and Divinity School, and an Associate in Classics. A leading scholar in ancient Greek ethics, aesthetics and literature, her previous books include The Fragility of Goodness (Cambridge, 1986), Loves's Knowledge (Oxford, 1992), Poetic Justice (Beacon Press, 1997), The Therapy of Desire (Princeton, 1996), Cultivating Humanity (Harvard, 1997), and Sex and Social Justice (Oxford, 1999). Her reviews have appeared in the New York Times, Boston Globe, New York Review of Books, and New Republic.

    In this book, the American pragmatist Richard Rorty and the French analytic philosopher Pascal Engel present their radically different perspectives on truth and its correspondence to reality.Rorty doubts that the notion of truth can be of any practical use and points to the preconceptions that lie behind truth in both the intellectual and social spheres. Engel prefers a realist conception, defending the relevance and value of truth as a norm of belief and inquiry in both science and the public domain. Rorty finds more danger in using the notion of truth than in getting rid of it. Engel thinks it is important to hold on to the idea that truth is an accurate representation of reality.In Rorty's view, epistemology is an artificial construct meant to restore a function to philosophy usurped by the success of empirical science. Epistemology and ontology are false problems, and with their demise goes the Cartesian dualism of subject and object and the ancient problematic of appearance and reality. Conventional "philosophical problems," Rorty asserts, are just symptoms of the professionalism that has disfigured the discipline since the time of Kant. Engel, however, is by no means as complacent as Rorty in heralding the "end of truth," and he wages a fierce campaign against the "veriphobes" who deny its value.What's the Use of Truth? is a rare opportunity to experience each side of this impassioned debate clearly and concisely. It is a subject that has profound implications not only for philosophical inquiry but also for the future study of all aspects of our culture.

    His beggar-like existence, his intense devotion, his mystical encounters with Jesus, and his simple yet profound parables became the stuff of legends. No one who met him - including the thousands who flocked to hear him during his visits to Europe, the Far East, and the United States - remained unaffected.Known in his lifetime as India's most famous convert to Christianity, Sundar Singh would not approve of that characterization. He loved Jesus and devoted his life to knowing and following him, but he never accepted Christianity's cultural conventions, even as he embraced its stark original teachings.Wisdom of the Sadhu, a collection of anecdotes, sayings, parables, and meditations, brings together the best of Sundar Singh's teachings. Couched as they are in a distinctly Indian idiom, they probe the essence of the Gospels with unusual freshness and offer insights of great depth and value to every serious seeker.

    500 B.C.), are translated, and the pattern of his thought is reconstructed by the author.

    Social upheaval in early twentieth-century Europe is the historical setting for this seminal study by the Spanish philosopher José Ortega y Gasset of the 'mass man'-the phenomenon of mass culture that more than any other factor stamps the character of modern life.

    Korsgaard presents an account of the foundation of practical reason and moral obligation. Moral philosophy aspires to understand the fact that human actions, unlike the actions of the other animals, can be morally good or bad, right or wrong. Few moral philosophers, however, haveexploited the idea that actions might be morally good or bad in virtue of being good or bad of their kind - good or bad as actions. Just as we need to know that it is the function of the heart to pump blood to know that a good heart is one that pumps blood successfully, so we need to know what thefunction of an action is in order to know what counts as a good or bad action. Drawing on the work of Plato, Aristotle, and Kant, Korsgaard proposes that the function of an action is to constitute the agency and therefore the identity of the person who does it. As rational beings, we are aware of, and therefore in control of, the principles that govern our actions. A good action is one that constitutes its agent as the autonomous and efficacious cause of her own movements. These properties correspond, respectively, to Kant's two imperatives of practical reason. Conformity to the categoricalimperative renders us autonomous, and conformity to the hypothetical imperative renders us efficacious. And in determining what effects we will have in the world, we are at the same time determining our own identities. Korsgaard develops a theory of action and of interaction, and of the forminteraction must take if we are to have the integrity that, she argues, is essential for agency. On the basis of that theory, she argues that only morally good action can serve the function of action, which is self-constitution.

    The chief Rabbi of Palestine prior to the establishment of the state of Israel, Kook (1865-1935) represents the renewal of the Jewish mystical tradition in modern times.

    It includes selections from the teachings of Confucius, the Mohists, Mencius, Laozi, Zhuangzi, and Xunzi, among others.

    In his apologetical treatise, Contra Celsum, Origen argues against the ideas set forth by Celsus and quotes from Celsus' The True Doctrine at length. Through this treatise, Celsus has come to represent the detached pagan voice of the ages. In this translation, Professor Hoffmann has, for the first time, painstakingly reconstructed the main order of the philosopher's argument. Celsus' discourse shows him to be an eclectic philosopher--a dabbler in various schools of thought, including Platonism and Stoicism, and a student of the history and religious customs of many nations. Hoffman supplements this definitive translation with an informative introduction, summarizing Celsus' premises and placing the identity of Celsus in its historical context.

    In our increasingly globalized world, states have been stripped of much of their power to shape the course of events. Many of our problems are globally produced but the volume of power at the disposal of individual nation-states is simply not sufficient to cope with the problems they face. This divorce between power and politics produces a new kind of paralysis. It undermines the political agency that is needed to tackle the crisis and it saps citizens' belief that governments can deliver on their promises. The impotence of governments goes hand in hand with the growing cynicism and distrust of citizens. Hence the current crisis is at once a crisis of agency, a crisis of representative democracy and a crisis of the sovereignty of the state. In this book the world-renowned sociologist Zygmunt Bauman and fellow traveller Carlo Bordoni explore the social and political dimensions of the current crisis. While this crisis has been greatly exacerbated by the turmoil following the financial crisis of 2007-8, Bauman and Bordoni argue that the crisis facing Western societies is rooted in a much more profound series of transformations that stretch back further in time and are producing long-lasting effects. This highly original analysis of our current predicament by two of the world's leading social thinkers will be of interest to a wide readership.

    We want to know! We want to know the purpose of our life, why we are here on earth, where we came from, whether there is a God, who this God is, whether there is an afterlife, and so much more! These most basic and fundamental questions are hopefully in the forefront of our minds. And if they are not, it's never too late to start! This book offers some of the answers to these questions. It offers the answers found is our Creed. At first, the Creed can seem dry and unimpressive. It can even seem confusing and overly academic. But when properly understood, the Creed holds the answer to the questions we so deeply seek.

    Osho responds to a question about the right way to help children to grow without interfering in their natural potentiality.

    The collected teachings of The Golden One.Dauntless: The Wild Hunt Edition (2021) is a greatly updated version of this book.

    His uniqueness lies not only in the fact that at the young age of 19 and a half, he travelled to snow clad Himalayas from Kerala, and there he met and lived for several years with a ‘real-time’ yogi, Babaji, but also that he should undertake such an unusual and adventurous exploration, given his non-Hindu birth and antecedents.The metamorphosis of Mumtaz Ali Khan into Sri ‘M’, a yogi with profound knowledge of the Upanishads and deep personal insights, born of first hand experiences with higher levels of consciousness is indeed a fascinating story.The bonus for those interested in the secrets of yoga, meditation and sankhyan metaphysics is that Sri ‘M’ is still living and easily reachable. He leads a normal life, married with two children, wears no special robes and conducts himself without pomp or paraphernalia.Someone who met him recently said, “I expected a flashy godman and instead I saw a jean clad gentleman with a smile of his face, ready to discuss my problems. In five minutes flat, I said to myself, this is no ordinary man. The peace and tranquility that enters your system is tangible”.