He demonstrates particularly how an ethics conceived in terms of negative human rights and tolerance of difference cannot underpin a coherent concept of evil."

    His account of the people he encountered changed the field of anthropology, transforming Western notions of ‘primitive’ man. Tristes Tropiques is a major work of art as well as of scholarship. It is a memoir of exquisite beauty and a masterpiece of travel writing: funny, discursive, movingly detailing personal and cultural loss, and brilliantly connecting disparate fields of thought. Few books have had as powerful and broad an impact.

    The author shows that no matter how bizarre a people's behavior may seem, it always stems from concrete social and economic conditions. It is by isolating and identifying these conditions that we will be able to understand and cope with some of our own apparently senseless life styles. In a devastating attack on the shamans of the counterculture, the author states the case for a return to objective consciousness and a rational set of political commitments.

    Illuminations includes Benjamin's views on Kafka, with whom he felt the closest personal affinity, his studies on Baudelaire and Proust (both of whom he translated), his essays on Leskov and on Brecht's Epic Theater. Also included are his penetrating study on "The Work of Art in the Age of Mechanical Reproduction," an illuminating discussion of translation as a literary mode, and his thesis on the philosophy of history. Hannah Arendt selected the essays for this volume and prefaces them with a substantial, admirably informed introduction that presents Benjamin's personality and intellectual development, as well as his work and his life in dark times. Reflections the companion volume to this book, is also available as a Schocken paperback.Unpacking My Library, 1931The Task of the Translator, 1913The Storyteller, 1936Franz Kafka, 1934Some Reflections on Kafka, 1938What Is Epic Theater?, 1939On Some Motifs in Baudelaire, 1939The Image of Proust, 1929The Work of Art in the Age of Mechanical Reproduction, 1936Theses on the Philosophy of History, written 1940, pub. 1950

    This predicament seems inevitable, but in fact it's quite new. In medieval Europe, God's calling was a grounding force. In ancient Greece, a whole pantheon of shining gods stood ready to draw an appropriate action out of you. Like an athlete in “the zone,” you were called to a harmonious attunement with the world, so absorbed in it that you couldn’t make a “wrong” choice. If our culture no longer takes for granted a belief in God, can we nevertheless get in touch with the Homeric moods of wonder and gratitude, and be guided by the meanings they reveal?All Things Shining says we can. Hubert Dreyfus and Sean Dorrance Kelly illuminate some of the greatest works of the West to reveal how we have lost our passionate engagement with and responsiveness to the world. Their journey takes us from the wonder and openness of Homer’s polytheism to the monotheism of Dante; from the autonomy of Kant to the multiple worlds of Melville; and, finally, to the spiritual difficulties evoked by modern authors such as David Foster Wallace and Elizabeth Gilbert.Dreyfus, a philosopher at the University of California, Berkeley, for forty years, is an original thinker who finds in the classic texts of our culture a new relevance for people’s everyday lives. His lively, thought-provoking lectures have earned him a podcast audience that often reaches the iTunesU Top 40. Kelly, chair of the philosophy department at Harvard University, is an eloquent new voice whose sensitivity to the sadness of the culture— and to what remains of the wonder and gratitude that could chase it away—captures a generation adrift.Re-envisioning modern spiritual life through their examination of literature, philosophy, and religious testimony, Dreyfus and Kelly unearth ancient sources of meaning, and teach us how to rediscover the sacred, shining things that surround us every day. This book will change the way we understand our culture, our history, our sacred practices, and ourselves. It offers a new—and very old—way to celebrate and be grateful for our existence in the modern world.

    The Way of the Warrior presents a remarkably faithful mirror of many of the characteristics and habits of modern Japanese civilization, as it represents a tradition that enjoyed great power and prestige for centuries. This work was written to provide practical and moral instruction for warriors, and to outline the parameters of personal, social, and professional conduct characteristic of Bushido, or Way of the Warrior, the Japanese chivalric tradition.Personal responsibilities, family relationships, public duties, education, finances and ethics are treated in this text from the perspective of the spirit of Japanese gentlemen. Even the forms of political incompetence and corruption that Japan currently struggles with are accurately described in this more than 400-year-old book; So deep did the feudal and military modes of government that generated them take their roots in Japanese society. This manual is therefore an essential resource for anyone who wishes to understand Japan and the Japanese people in a realistic way.

    She describes the depressive as one who perceives the sense of self as a crucial pursuit and a nearly unattainable goal and explains how the love of a lost identity of attachment lies at the very core of depression's dark heart.In her discussion she analyzes Holbein's controversial 1522 painting "The Body of the Dead Christ in the Tomb," and has revealing comments on the works of Marguerite Duras, Dostoyevsky and Nerval. Black Sun takes the view that depression is a discourse with a language to be learned, rather than just strictly a pathology to be treated.

    Weaver unsparingly diagnoses the ills of our age and offers a realistic remedy. He asserts that the world is intelligible and that man is free. The catastrophes of our age are the product of unintelligent choice and the cure lies in man's recognition that ideas--like actions--have consequences. A cure, he submits, is possible. It lies in the right use of man's reason, in the renewed acceptance of an absolute reality, and in the recognition that ideas like actions have consequences.

    Augustine to alcoholism, Thomas Aquinas to Thomas Mann, Shakespeare to the Holocaust, Eagleton investigates the frightful plight of those doomed souls who apparently destroy for no reason.  In the process, he poses a set of intriguing questions.  Is evil really a kind of nothingness?  Why should it appear so glamorous and seductive?  Why does goodness seem so boring?  Is it really possible for human beings to delight in destruction for no reason at all?

    He brings to his treatment of these questions the same courage, scrupulous logic, and lofty wisdom for which his other work as philosopher, writer, and teacher has been famous. These qualities make the essays included in this book perhaps the most graceful and moving presentation of the freethinker's position since the days of Hume and Voltaire. "I am as firmly convinced that religions do harm as I am that they are untrue," Russell declares in his Preface, and his reasoned opposition to any system or dogma which he feels may shackle man's mind runs through all the essays in this book, whether they were written as early as 1899 or as late as 1954. The book has been edited, with Lord Russell's full approval and cooperation, by Professor Paul Edwards of the Philosophy Department of New York University. In an Appendix, Professor Edwards contributes a full account of the highly controversial "Bertrand Russell Case" of 1940, in which Russell was judicially declared "unfit" to teach philosophy at the College of the City of New York. Whether the reader shares or rejects Bertrand Russell's views, he will find this book an invigorating challenge to set notions, a masterly statement of a philosophical position, and a pure joy to read.Why I am not a Christian --Has religion made useful contributions to civilization? --What I believe --Do we survive death? --Seems, madam? Nay, it is --Free man's worship --On Catholic and Protestant skeptics --Life in the Middle Ages --Fate of Thomas Paine --Nice people --New generation --Our sexual ethics --Freedom and the colleges --Can religion cure our troubles? --Religion and morals --Appendix: How Bertrand Russell was prevented from teaching at the College of the City of New York

    Drawing from his unique cultural vision, Žižek brings new light to the Paris riots of 2005; he questions the permissiveness of violence in philanthropy; in daring terms, he reflects on the powerful image and determination of contemporary terrorists.Violence, Žižek states, takes three forms--subjective (crime, terror), objective (racism, hate-speech, discrimination), and systemic (the catastrophic effects of economic and political systems)--and often one form of violence blunts our ability to see the others, raising complicated questions.Does the advent of capitalism and, indeed, civilization cause more violence than it prevents? Is there violence in the simple idea of "the neighbour"? And could the appropriate form of action against violence today simply be to contemplate, to think?Beginning with these and other equally contemplative questions, Žižek discusses the inherent violence of globalization, capitalism, fundamentalism, and language, in a work that will confirm his standing as one of our most erudite and incendiary modern thinkers.

    They are all versions of a bigger question: how do you live? How do you do the good or honourable thing, while flourishing and feeling happy? This question obsessed Renaissance writers, none more than Michel Eyquem de Montaigne (1533-92), perhaps the first truly modern individual. A nobleman, public official, and wine-grower, he wrote free-roaming explorations of his thought and experience, unlike anything written before. He called them 'essays', meaning 'attempts' or 'tries'. Into them he put whatever was in his head: his tastes in wine and food, his childhood memories, the way his dog's ears twitched when dreaming, as well as the appalling events of the religious civil wars raging around him. The Essays was an instant bestseller, and more than four hundred years later, Montaigne's honesty and charm still draw people to him. Readers come to him in search of companionship, wisdom and entertainment--and in search of themselves. This book, a spirited and singular biography (and the first full life of Montaigne in English for nearly fifty years), relates the story of his life by way of the questions he posed and the answers he explored. It traces his bizarre upbringing (made to speak only Latin), youthful career and sexual adventures, travels, and friendships with the scholar and poet Etienne de La Boétie and with his adopted 'daughter', Marie de Gournay. And as we read, we also meet his readers--who for centuries have found in Montaigne an inexhaustible source of answers to the haunting question, 'how to live?'

    In the essay, originally published in Spanish in 1925, Ortega grappled philosophically with the newness of nonrepresentational art and sought to make it more understandable to a public confused by it. Many embraced the essay as a manifesto extolling the virtues of vanguard artists and promoting their efforts to abandon the realism and the romanticism of the nineteenth century.The dehumanization of the title, which was meant descriptively rather than pejoratively, referred most literally to the absence of human forms in nonrepresentational art, but also to its insistent unpopularity, its indifference to the past, and its iconoclasm. Ortega championed what he saw as a new cultural politics with the goal of a total transformation of society.Ortega was an immensely gifted writer in the best belletristic tradition. His work has been compared to an iceberg because it hides the critical mass of its erudition beneath the surface, and because it is deceptive, appearing to be more spontaneous and informal than it really is.Princeton published the first English translation of the essay paired with another entitled Notes on the Novel. Three essays were later added to make an expanded edition, published in 1968, under the title The Dehumanization of Art and Other Essays on Art, Culture and Literature .

    From its publication amid the social upheavals of the 1960s up to the present, the volatile theses of this book have decisively transformed debates on the shape of modernity, capitalism and everyday life in the late twentieth century. Now finally available in a superb English translation approved by the author, Debord's text remains as crucial as ever for understanding the contemporary effects of power, which are increasingly inseparable from the new virtual worlds of our rapidly changing image/information culture.

    The masterly essay on Tolstoy's view of history, in which Sir Isaiah underlines a fundamental distinction between those people (foxes) who are fascinated by the infinite variety of things and those (hedgehogs) who relate everything to a central, all-embracing system.