Does the story of Roundheads and Restoration have something to do with the origins of experimental sci-ence? Schaffer and Shapin believed it does.Focusing on the debates between Boyle and his archcritic Thomas Hobbes over the air-pump, the authors proposed that solutions to the problem of knowledge are solutions to the problem of social order. Both Boyle and Hobbes were looking for ways of establishing knowledge that did not decay into ad hominem attacks and political division. Boyle proposed the experiment as cure. He argued that facts should be manufactured by machines like the air-pump so that gentlemen could witness the experiments and produce knowledge that everyone agreed on. Hobbes, by contrast, looked for natural law and viewed experiments as the artificial, unreliable products of an exclusive guild.The new approaches taken in Leviathan and the Air-Pump have been enormously influential on historical studies of science. Shapin and Schaffer found a moment of scientific revolution and showed how key scientific givens--facts, interpretations, experiment, truth--were fundamental to a new political order. Shapin and Schaffer were also innovative in their ethnographic approach. Attempting to understand the work habits, rituals, and social structures of a remote, unfamiliar group, they argued that politics were tied up in what scientists did, rather than what they said.

    Whether discussing the recent U.S. military escalation in Colombia, the bipartisan rollback of Social Security, the rise of for-profit HMOs, or growing inequality worldwide, Chomsky shows how ordinary citizens, if they work together, have the power to make meaningful change.Renowned interviewer David Barsamian showcases his unique access to Chomsky's thinking on a number of topics of contemporary and historical import. In an interview conducted after the important November 1999 "Battle in Seattle", Chomsky discusses prospects for building a movement to challenge corporate domination of the media, the environment, and even our private lives. Chomsky also engages in a discussion of his ideas on language and mind, making his important linguistic insights accessible to the lay reader.

    These include the upsurge of religious fundamentalism, with more political power today than ever before; the failure of public education to create an informed citizenry; the triumph of internet over print culture; and America's toxic addition to infotainment. Combining historical analysis with contemporary observation and sparing neither the right nor the left, Susan Jacoby asserts that Americans today have embraced "junk thought" that makes almost no effort to separate fact from opinion.At today's critical political juncture, nothing could be more important than recognizing the crisis described in this impassioned, tough-minded book, which challenges Americans to face the painful truth about what the flights from reason has cost us as individuals and as a nation.

    The epoch of the Crusades, of the rise of towns, and of the earliest bureaucratic states of the West, it saw the culmination of Romanesque art and the beginnings of Gothic; the emergence of the vernacular literatures; the revival of the Latin classics and of Latin poetry and Roman law; the recovery of Greek science, with its Arabic additions, and of much of Greek philosophy; and the origin of the first European universities. The twelfth century left its signature on higher education, on the scholastic philosophy, on European systems of law, on architecture and sculpture, on the liturgical drama, on Latin and vernacular poetry...

    Ong offers fascinating insights into oral genres across the globe and through time, and examines the rise of abstract philosophical and scientific thinking. He considers the impact of orality-literacy studies not only on literary criticism and theory but on our very understanding of what it is to be a human being, conscious of self and other.This is a book no reader, writer or speaker should be without.

    A contemporary of Luther, an enemy of the medical establishment, a scourge of the universities, an alchemist, an army surgeon, and a radical theologian, he attracted myths even before he died. His fantastic journeys across Europe and beyond were said to be made on a magical white horse, and he was rumored to carry the elixir of life in the pommel of his great broadsword. His name was linked with Faust, who bargained with the devil.Who was the man behind these stories? Some have accused him of being a charlatan, a windbag who filled his books with wild speculations and invented words. Others claim him as the father of modern medicine. Philip Ball exposes a more complex truth in The Devil's Doctor—one that emerges only by entering into Paracelsus’s time. He explores the intellectual, political, and religious undercurrents of the sixteenth century and looks at how doctors really practiced, at how people traveled, and at how wars were fought. For Paracelsus was a product of an age of change and strife, of renaissance and reformation. And yet by uniting the diverse disciplines of medicine, biology, and alchemy, he assisted, almost in spite of himself, in the birth of science and the emergence of the age of rationalism.

    He decried the internment of Japanese-Americans in World War Two, agitated against nuclear weapons, promoted vitamin C as a cure for the common cold and researched the idea of DNA.

    One of Pennock's major innovations is to turn from biological evolution to the less-charged subject of linguistic evolution, which has strong theoretical parallels with biological evolution both in content and in the sort of evidence scientists use to draw conclusions about origins Several chapters deal with the work of Phillip Johnson, a highly influential leader of the new creationists. Pennock explains how science uses naturalism and discusses the relationship between factual and moral issues in the creationism-evolution controversy. The book also includes a discussion of Darwin's own shift from creationist to evolutionist and an extended argument for keeping private religious beliefs separate from public scientific knowledge.

    In short, philology was the queen of the human sciences. How did it become little more than an archaic word?In Philology, the first history of Western humanistic learning as a connected whole ever published in English, James Turner tells the fascinating, forgotten story of how the study of languages and texts led to the modern humanities and the modern university. The humanities today face a crisis of relevance, if not of meaning and purpose. Understanding their common origins--and what they still share--has never been more urgent.

    With hints of madness and mystery, moral license and visionary force, the word suggests an almost otherworldly power: the power to create, to divine the secrets of the universe, even to destroy. Yet the notion of genius has been diluted in recent times. Today, rock stars, football coaches, and entrepreneurs are labeled ‘geniuses,’ and the word is applied so widely that it has obscured the sense of special election and superhuman authority that long accompanied it.As acclaimed historian Darrin M. McMahon explains, the concept of genius has roots in antiquity, when men of prodigious insight were thought to possess—or to be possessed by—demons and gods. Adapted in the centuries that followed and applied to a variety of religious figures, including prophets, apostles, sorcerers, and saints, abiding notions of transcendent human power were invoked at the time of the Renaissance to explain the miraculous creativity of men like Leonardo and Michelangelo.Yet it was only in the eighteenth century that the genius was truly born, idolized as a new model of the highest human type. Assuming prominence in figures as varied as Newton and Napoleon, the modern genius emerged in tension with a growing belief in human equality. Contesting the notion that all are created equal, geniuses served to dramatize the exception of extraordinary individuals not governed by ordinary laws. The phenomenon of genius drew scientific scrutiny and extensive public commentary into the 20th century, but it also drew religious and political longings that could be abused. In the genius cult of the Nazis and the outpouring of reverence for the redemptive figure of Einstein, genius achieved both its apotheosis and its Armageddon.The first comprehensive history of this elusive concept, Divine Fury follows the fortunes of genius and geniuses through the ages down to the present day, showing how—despite its many permutations and recent democratization—genius remains a potent force in our lives, reflecting modern needs, hopes, and fears.

    The book opens with an assessment of different sociologies of knowledge from Mannheim to Foucault and beyond, and goes on to discuss intellectuals as a social group and the social institutions (especially universities and academies) which encouraged or discouraged intellectual innovation. Then, in a series of separate chapters, Burke explores the geography, anthropology, politics and economics of knowledge, focusing on the role of cities, academies, states and markets in the process of gathering, classifying, spreading and sometimes concealing information. The final chapters deal with knowledge from the point of view of the individual reader, listener, viewer or consumer, including the problem of the reliability of knowledge discussed so vigorously in the seventeenth century. One of the most original features of this book is its discussion of knowledges in the plural. It centres on printed knowledge, especially academic knowledge, but it treats the history of the knowledge 'explosion' which followed the invention of printing and the discovery of the world beyond Europe as a process of exchange or negotiation between different knowledges, such as male and female, theoretical and practical, high-status and low-status, and European and non-European. Although written primarily as a contribution to social or socio-cultural history, this book will also be of interest to historians of science, sociologists, anthropologists, geographers and others in another age of information explosion.

    He demonstrates how the explosion of rational thought and scientific innovation during the Enlightenment began to change our understanding of the flesh and its relation to the soul. No longer simply a "mortal coil," the body eventually became the location, and source, of our conscious selves. Porter examines this paradigm shift through the eyes of the great thinkers of history, from Descartes to Voltaire to Lord Byron, summarizing and explicating their beliefs "in a prose that leaps resplendently from the page" (Harper's).

    Ever since, postmodernism has been haunted by the specter of a compromised past. In this intellectual genealogy of the postmodern spirit, Richard Wolin shows that postmodernism's infatuation with fascism has been widespread and not incidental. He calls into question postmodernism's claim to have inherited the mantle of the left--and suggests that postmodern thought has long been smitten with the opposite end of the political spectrum.In probing chapters on C. G. Jung, Hans-Georg Gadamer, Georges Bataille, and Maurice Blanchot, Wolin discovers an unsettling commonality: during the 1930s, these thinkers leaned to the right and were tainted by a proverbial "fascination with fascism." Frustrated by democracy's shortcomings, they were seduced by fascism's grandiose promises of political regeneration. The dictatorships in Italy and Germany promised redemption from the uncertainties of political liberalism. But, from the beginning, there could be no doubting their brutal methods of racism, violence, and imperial conquest.Postmodernism's origins among the profascist literati of the 1930s reveal a dark political patrimony. The unspoken affinities between Counter-Enlightenment and postmodernism constitute the guiding thread of Wolin's suggestive narrative. In their mutual hostility toward reason and democracy, postmodernists and the advocates of Counter-Enlightenment betray a telltale strategic alliance--they cohabit the fraught terrain where far left and far right intersect.Those who take Wolin's conclusions to heart will never view the history of modern thought in quite the same way."For anyone who has passed through the academic humanities in the last quarter-century and has been exposed to the dubious legacy of postmodernism, The Seduction of Unreason is an indispensable book. It is another important installment in what has become one of the major intellectual enterprises of our time: Richard Wolin's principled defense of liberalism against its most sophisticated enemies."--Adam Kirsch, New York Sun"In this impressive book Wolin does for the Left what Bloom did for the Right; he makes a powerful case for a return to moral seriousness."--Daniel P. Murphy, Magill's Literary Annual 2005"The topic of Richard Wolin's book is the nexus between postmodernism and politics. . . . Wolin's book raises the right questions at the right time. He forces us to think critically about the deepest philosophical underpinnings of our moral and political ideals. We simply cannot rest content with an unmeasured assault on reason."--Andy Wallace,Ethics

    While some marvel at these changes, envisioning consciousness downloaded into a computer or humans "beamed" Star Trek-style, others view them with horror, seeing monsters brooding in the machines. In How We Became Posthuman, N. Katherine Hayles separates hype from fact, investigating the fate of embodiment in an information age.Hayles relates three interwoven stories: how information lost its body, that is, how it came to be conceptualized as an entity separate from the material forms that carry it; the cultural and technological construction of the cyborg; and the dismantling of the liberal humanist "subject" in cybernetic discourse, along with the emergence of the "posthuman."Ranging widely across the history of technology, cultural studies, and literary criticism, Hayles shows what had to be erased, forgotten, and elided to conceive of information as a disembodied entity. Thus she moves from the post-World War II Macy Conferences on cybernetics to the 1952 novel Limbo by cybernetics aficionado Bernard Wolfe; from the concept of self-making to Philip K. Dick's literary explorations of hallucination and reality; and from artificial life to postmodern novels exploring the implications of seeing humans as cybernetic systems.Although becoming posthuman can be nightmarish, Hayles shows how it can also be liberating. From the birth of cybernetics to artificial life, How We Became Posthuman provides an indispensable account of how we arrived in our virtual age, and of where we might go from here.