M. Scanlon offers new answers to these questions, as they apply to the central part of morality that concerns what we owe to each other. According to his contractualist view, thinking about right and wrong is thinking about what we do in terms that could be justified to others and that they could not reasonably reject. He shows how the special authority of conclusions about right and wrong arises from the value of being related to others in this way, and he shows how familiar moral ideas such as fairness and responsibility can be understood through their role in this process of mutual justification and criticism.Scanlon bases his contractualism on a broader account of reasons, value, and individual well-being that challenges standard views about these crucial notions. He argues that desires do not provide us with reasons, that states of affairs are not the primary bearers of value, and that well-being is not as important for rational decision-making as it is commonly held to be. Scanlon is a pluralist about both moral and non-moral values. He argues that, taking this plurality of values into account, contractualism allows for most of the variability in moral requirements that relativists have claimed, while still accounting for the full force of our judgments of right and wrong.

    In addition to its importance to the history of ideas, this 1795 essay remains relevant to our own time.Beginning with a political analysis of contemporary society — in particular, the French Revolution and its failure to implement universal freedom — Schiller observes that people cannot transcend their circumstances without education. He conceives of art as the vehicle of education, one that can liberate individuals from the constraints and excesses of either pure nature or pure mind. Through aesthetic experience, he asserts, people can reconcile the inner antagonism between sense and intellect, nature and reason.Schiller’s proposal of art as fundamental to the development of society and the individual is an enduringly influential concept, and this volume offers his philosophy’s clearest, most vital expression.

    Pater was shocked at the reaction his book inspired: 'I wish they would not call me a hedonist, it gives such a wrong impression to those who do not know Greek.'.The book had begun as a series of idiosyncratic, impressionistic critical essays on those artists that embodied for him the spirit of the Renaissance; by collecting them and adding his infamous Conclusion, Pater gained a reputation as a daring modern philosopher. But The Renaissance survives as one of the most innovative pieces of cultural criticism to emerge from the nineteenth century.

    This entrenched view continues to dominate western ideas and, because it does not allow the East to represent itself, prevents true understanding. Essential, and still eye-opening, Orientalism remains one of the most important books written about our divided world.

    Written for a generation presented with challenges of terrible proportions--the Industrial, American, and French Revolutions, to name the most obvious--Burke's Reflections of the Revolution in France displays an acute awareness of how high political stakes can be, as well as a keen ability to set contemporary problems within a wider context of political theory.

    It provides clear, simple explanations and concrete examples of complex concepts, making a wide variety of commonly used critical theories accessible to novices without sacrificing any theoretical rigor or thoroughness.This new edition provides in-depth coverage of the most common approaches to literary analysis today: feminism, psychoanalysis, Marxism, reader-response theory, new criticism, structuralism and semiotics, deconstruction, new historicism, cultural criticism, lesbian/gay/queer theory, African American criticism, and postcolonial criticism. The chapters provide an extended explanation of each theory, using examples from everyday life, popular culture, and literary texts; a list of specific questions critics who use that theory ask about literary texts; an interpretation of F. Scott Fitzgerald's The Great Gatsby through the lens of each theory; a list of questions for further practice to guide readers in applying each theory to different literary works; and a bibliography of primary and secondary works for further reading.

    Lieh-tzu's teachings range from the origin and purpose of life, the Taoist view of reality, and the nature of enlightenment to the training of the body and mind, communication, and the importance of personal freedom. This distinctive translation presents Lieh-tzu as a friendly, intimate companion speaking directly to the reader in a contemporary voice about matters relevant to our everyday lives.

    It has exerted a living influence in China for 3000 years and interest in it has spread in the West. Set down in the dawn of history as a book of oracles, the Book of Changes deepened in meaning when ethical values were attached to the oracular pronouncements; it became a book of wisdom, eventually one of the Five Classics of Confucianism, and provided the common source for both Confucianist and Taoist philosophy. Wilhelm's rendering of the I Ching into German, published in 1924, presented it for the 1st time in a form intelligible to the general reader. Wilhelm, who translated many other ancient Chinese works and who wrote several books on Chinese philosophy and civilization, long resided in China. His close association with its cultural leaders gave him a unique understanding of the text of the I Ching. In the English translation, every effort has been made to preserve Wilhelm's pioneering insight into the spirit of the original.This 3rd edition, completely reset, contains a new forward by Hellmut Wilhelm, one of the most eminent American scholars of Chinese culture. He discusses his father's textual methods and summarizes recent studies of the I Ching both in the West and in present-day China. The new edition contains minor textual corrections, bibliographical revisions and an index.

    In his new book, he offers a fascinating look at how the contemporary world is characterized by an extraordinary social complexity. Since most social entities, from small communities to large nation-states, would disappear altogether if human minds ceased to exist, Delanda proposes a novel approach to social ontology that asserts the autonomy of social entities from the conceptions we have of them.

    This reissue of a classic will reintroduce readers to Lévi-Strauss’s understanding of man and society in terms of individuals—kinship, social organization, religion, mythology, and art.

    Divided into three parts, the book outlines:A clear explanation of Taoism and how to apply its best aspects to your daily life.Simple instructions for exercises to lead a fuller life—meditation, breathing, chi kung, and tai chi chuan.An informative discussion of key Taoist concepts, including wu-wei (nonaction), yin and yang, and Te (power virtue, life).

    In it, Thoreau argues that individuals should not permit governments to overrule or atrophy their consciences, and that they have a duty to avoid allowing such acquiescence to enable the government to make them the agents of injustice. Thoreau was motivated in part by his disgust with slavery and the Mexican–American War (1846–1848).

    When most of us study philosophy, we're focusing only on the Western intellectual tradition brought about by people such as Aristotle, Descartes, and Nietzsche. But to understand the Western intellectual tradition is to only get half of the story.Great Minds of the Eastern Intellectual Tradition is an epic, comprehensive survey of the East's most influential philosophers and thinkers. In 36 lectures, award-winning Professor Grant Hardy of the University of North Carolina at Asheville introduces you to the men and women responsible for molding Asian philosophy and for giving birth to a wide variety of spiritual and ideological systems, including Hinduism, Daoism, Confucianism, Sufism, and Buddhism. By focusing on these key thinkers in their historical contexts, you'll witness the development of these rich traditions as they shaped and defined Eastern cultures through the rise and fall of empires, the friendly and hostile encounters with each other and with the Western world, and the rapid advancements of the modern age.

    In its scope and itnerest it can be compared with Freud's Totem and Taboo, the subtext Girard refutes with polemic daring, vast erudition, and a persuasiveness that leaves the reader compelled to respond, one way or another.This is the single fullest summation of Girard's ideas to date, the book by which they will stand or fall. In a dialogue with two psychiatrists (Jean-Michel Oughourlian and Guy Lefort), Girard probes an encyclopedic array of topics, ranging across the entire spectrum of anthropology, psychoanalysis, and cultural production.Girard's point of departure is what he calles "mimesis," the conflict that arises when human rivals compete to differentiate themselves from each other, yet succeed only in becoming more and more alike. At certain points in the life of a society, according to Girard, this mimetic conflict erupts into a crisis in which all difference dissolves in indiscriminate violence. In primitive societies, such crises were resolved by the "scapegoating mechanism," in which the community, en masse, turned on an unpremeditated victim. The repression of this collective murder and its repetition in ritual sacrifice then formed the foundations of both religion and the restored social order.How does Christianity, at once the most "sacrificial" of religions and a faith with a non-violent ideology, fit into this scheme? Girard grants Freud's point, in Totem and Taboo, that Christianity is similar to primitive religion, but only to refute Freud—if Christ is sacrificed, Girard argues, it is not becuase God willed it, but because human beings wanted it.The book is not merely, or perhaps not mainly, biblical exegesis, for within its scope fall some of the most vexing problems of social history—the paradox that violence has social efficacy, the function of the scapegoat, the mechanism of anti-semitism.

    But is philosophy really so complicated? And is it really as irrelevant as it sometimes seems? "I Think, Therefore I Am" is the ideal way to take the fear out of philosophy. Written in an accessible and highly entertaining style, it explains how and why philosophy began, and how, from Greek democracy to Communism, the ways in which we live, learn, argue, vote and even spend our money have their origins in philosophical thought.Philosophers certainly like to make life sound awfully complicated. But is philosophy really so complicated? And is it really as irrelevant as it sometimes seems? "I Think, Therefore I Am" is the ideal way to take the fear out of philosophy. Written in an accessible and highly entertaining style, it explains how and why philosophy began, and how, from Greek democracy to Communism, the ways in which we live, learn, argue, vote and even spend our money have their origins in philosophical thought.