Nietzsche outlined a distinction between its two central forces: the Apolline, representing beauty and order, and the Dionysiac, a primal or ecstatic reaction to the sublime. He believed the combination of these states produced the highest forms of music and tragic drama, which not only reveal the truth about suffering in life, but also provide a consolation for it. Impassioned and exhilarating in its conviction, The Birth of Tragedy has become a key text in European culture and in literary criticism.

    Only now are we coming to a fuller appreciation of the nature and role of myth in human history. In these five lectures originally prepared for Canadian radio, Claude Lévi-Strauss offers, in brief summations, the insights of a lifetime spent interpreting myths and trying to discover their significance for human understanding. The lectures begin with a discussion of the historical split between mythology and science and the evidence that mythic levels of understanding are being reintegrated in our approach to knowledge. In an extension of this theme, Professor Lévi-Strauss analyzes what we have called “primitive thinking” and discusses some universal features of human mythology. The final two lectures outline the functional relationship between mythology and history and the structural relationship between mythology and music.

    In 1971, at the height of the Vietnam War and at a time of great political and social instability, two of the world's leading intellectuals, Noam Chomsky and Michel Foucault, were invited by Dutch philosopher Fons Edlers to debate an age-old question: is there such a thing as "innate" human nature independent of our experiences and external influences? The resulting dialogue is one of the most original, provocative, and spontaneous exchanges to have occurred between contemporary philosophers, and above all serves as a concise introduction to their basic theories. What begins as a philosophical argument rooted in linguistics (Chomsky) and the theory of knowledge (Foucault), soon evolves into a broader discussion encompassing a wide range of topics, from science, history, and behaviorism to creativity, freedom, and the struggle for justice in the realm of politics. In addition to the debate itself, this volume features a newly written introduction by noted Foucault scholar John Rajchman and includes additional text by Noam Chomsky.

    Nussbaum argues that the thought-content of disgust embodies magical ideas of contamination, and impossible aspirations to purity that are just not in line with human life as we know it. She argues that disgust should never be the basis for criminalizing an act, or play either the aggravating or the mitigating role in criminal law it currently does. She writes that we should be similarly suspicious of what she calls primitive shame, a shame at the very fact of human imperfection, and she is harshly critical of the role that such shame plays in certain punishments.Drawing on an extraordinarily rich variety of philosophical, psychological, and historical references--from Aristotle and Freud to Nazi ideas about purity--and on legal examples as diverse as the trials of Oscar Wilde and the Martha Stewart insider trading case, this is a major work of legal and moral philosophy.

    What makes this work so important is that it returned the body to the forefront of philosophy for the first time since Plato.

    Like many of Lukacs's early essays, it is a radical critique of bourgeois culture and stems from a specific Central European philosophy of life and tradition of dialectical idealism whose originators include Kant, Hegel, Novalis, Marx, Kierkegaard, Simmel, Weber, and Husserl.The Theory of the Novel marks the transition of the Hungarian philosopher from Kant to Hegel and was Lukacs's last great work before he turned to Marxism-Leninism.

    Rejecting the century's predominant philosophical focus on temporality, Sloterdijk, self-described "student of the air," reinterprets the history of Western metaphysics as an inherently spatial & immunological project, from the discovery of self (bubble) to the exploration of world (globe) to the poetics of plurality (foam). Exploring macro- & micro-space from the Greek agora to contemporary urban apartments, he's able to synthesize, with immense erudition, the spatial theories of Aristotle, Descartes, Gaston Bachelard, Walter Benjamin & Georges Bataille into a morphology of shared, or multipolar, dwelling--identifying the question of being as one bound up with the aerial technology of architectonics & anthropogenesis. He describes Bubbles, Spheres' 1st volume, as a general theory of the structures that allow couplings--or as the book's original intended subtitle put it, an "archeology of the intimate." Bubbles includes a wide array of images, not to illustrate his discourse, but to offer a spatial & visual "parallel narrative" to his exploration of bubbles. Written over the course of a decade, the trilogy has waited another decade for its English translation from Semiotext(e). Volumes 2, Globes, & 3, Foam, will publish in coming seasons.

    Never before have the cultural powers- that-be been able to exert such control over what we can and can't do with the culture around us. Our society defends free markets and free speech; why then does it permit such top-down control? To lose our long tradition of free culture, Lawrence Lessig shows us, is to lose our freedom to create, our freedom to build, and, ultimately, our freedom to imagine.

    . . Powers of Horror is an excellent introduction to an aspect of contemporary French literature which has been allowed to become somewhat neglected in the current emphasis on paraphilosophical modes of discourse. The sections on Céline, for example, are indispensable reading for those interested in this writer and place him within a context that is both illuminating and of general interest." -Paul de Man

    In this unparalleled book, Marshall Berman takes account of the social changes that swept millions of people into the capitalist world and the impact of modernism on art, literature and architecture. This new edition contains an updated preface addressing the critical role the onset of modernism played in popular democratic upheavals in the late 1920s.

    Basic Writings offers a full range of this profound and controversial thinker's writings in one volume, including:The Origin of the Work of ArtThe introduction to Being and TimeWhat Is Metaphysics?Letter on HumanismThe Question Concerning TechnologyThe Way to LanguageThe End of Philosophy

    In it, Berger and Luckmann reformulate the task of the sociological subdicipline that, since Max Scheler, has been known as the sociology of knowledge.

    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.

    The gift is a perfect example of what Mauss calls a total social phenomenon, since it involves legal, economic, moral, religious, aesthetic, and other dimensions. He sees the gift exchange as related to individuals and groups as much as to the objects themselves, and his analysis calls into question the social conventions and economic systems that had been taken for granted for so many years. In a modern translation, introduced by distinguished anthropologist Mary Douglas, The Gift is essential reading for students of social anthropology and sociology.

    He taught in Austria until 1937, when he emigrated to New Zealand in anticipation of the Nazi annexation of Austria the following year, and he settled in England in 1949. Before the annexation, Popper had written mainly about the philosophy of science, but from 1938 until the end of the Second World War he focused his energies on political philosophy, seeking to diagnose the intellectual origins of German and Soviet totalitarianism. The Open Society and Its Enemies was the result. In the book, Popper condemned Plato, Marx, and Hegel as "holists" and "historicists"--a holist, according to Popper, believes that individuals are formed entirely by their social groups; historicists believe that social groups evolve according to internal principles that it is the intellectual's task to uncover. Popper, by contrast, held that social affairs are unpredictable, and argued vehemently against social engineering. He also sought to shift the focus of political philosophy away from questions about who ought to rule toward questions about how to minimize the damage done by the powerful. The book was an immediate sensation, and--though it has long been criticized for its portrayals of Plato, Marx, and Hegel--it has remained a landmark on the left and right alike for its defense of freedom and the spirit of critical inquiry.