Ricoeur here examines the creation of meaning at the textual level, with narrative rather than metaphor as the ruling concern.Ricoeur finds a "healthy circle" between time and narrative: time is humanized to the extent that it portrays temporal experience. Ricoeur proposes a theoretical model of this circle using Augustine's theory of time and Aristotle's theory of plot and, further, develops an original thesis of the mimetic function of narrative. He concludes with a comprehensive survey and critique of modern discussions of historical knowledge, understanding, and writing from Aron and Mandelbaum in the late 1930s to the work of the Annales school and that of Anglophone philosophers of history of the 1960s and 1970s."This work, in my view, puts the whole problem of narrative, not to mention philosophy of history, on a new and higher plane of discussion."—Hayden White, History and Theory "Superb. . . . A fine point of entrance into the work of one of the eminent thinkers of the present intellectual age."—Joseph R. Gusfield, Contemporary Sociology

    For this understandable reason, the idea has been banished from polite academic conversation. Arguing that race is more than just a social construct can get a scholar run out of town, or at least off campus, on a rail. Human evolution, the consensus view insists, ended in prehistory. Inconveniently, as Nicholas Wade argues in A Troublesome Inheritance, the consensus view cannot be right. And in fact, we know that populations have changed in the past few thousand years—to be lactose tolerant, for example, and to survive at high altitudes. Race is not a bright-line distinction; by definition it means that the more human populations are kept apart, the more they evolve their own distinct traits under the selective pressure known as Darwinian evolution. For many thousands of years, most human populations stayed where they were and grew distinct, not just in outward appearance but in deeper senses as well. Wade, the longtime journalist covering genetic advances for The New York Times, draws widely on the work of scientists who have made crucial breakthroughs in establishing the reality of recent human evolution. The most provocative claims in this book involve the genetic basis of human social habits. What we might call middle-class social traits—thrift, docility, nonviolence—have been slowly but surely inculcated genetically within agrarian societies, Wade argues. These “values” obviously had a strong cultural component, but Wade points to evidence that agrarian societies evolved away from hunter-gatherer societies in some crucial respects. Also controversial are his findings regarding the genetic basis of traits we associate with intelligence, such as literacy and numeracy, in certain ethnic populations, including the Chinese and Ashkenazi Jews. Wade believes deeply in the fundamental equality of all human peoples. He also believes that science is best served by pursuing the truth without fear, and if his mission to arrive at a coherent summa of what the new genetic science does and does not tell us about race and human history leads straight into a minefield, then so be it. This will not be the last word on the subject, but it will begin a powerful and overdue conversation.

    Yet despite a century of medical progress, viral and bacterial disasters continue to take us by surprise, inciting panic and dominating news cycles. From the Spanish flu to the 1924 outbreak of pneumonic plague in Los Angeles to the 1930 “parrot fever” pandemic, through the more recent SARS, Ebola, and Zika epidemics, the last one hundred years have been marked by a succession of unanticipated pandemic alarms.In The Pandemic Century, a lively account of scares both infamous and less known, Mark Honigsbaum combines reportage with the history of science and medical sociology to artfully reconstruct epidemiological mysteries and the ecology of infectious diseases. We meet dedicated disease detectives, obstructive or incompetent public health officials, and brilliant scientists often blinded by their own knowledge of bacteria and viruses. We also see how fear of disease often exacerbates racial, religious, and ethnic tensions—even though, as the epidemiologists Malik Peiris and Yi Guan write, “‘nature’ remains the greatest bioterrorist threat of all.”Like man-eating sharks, predatory pathogens are always present in nature, waiting to strike; when one is seemingly vanquished, others appear in its place. These pandemics remind us of the limits of scientific knowledge, as well as the role that human behavior and technologies play in the emergence and spread of microbial diseases.

    The computer programmer, the doctor, the artist, and even the parent and citizen all engage in a craftsman’s work. In this thought-provoking book, Sennett explores the work of craftsmen past and present, identifies deep connections between material consciousness and ethical values, and challenges received ideas about what constitutes good work in today’s world. The Craftsman engages the many dimensions of skill—from the technical demands to the obsessive energy required to do good work. Craftsmanship leads Sennett across time and space, from ancient Roman brickmakers to Renaissance goldsmiths to the printing presses of Enlightenment Paris and the factories of industrial London; in the modern world he explores what experiences of good work are shared by computer programmers, nurses and doctors, musicians, glassblowers, and cooks. Unique in the scope of his thinking, Sennett expands previous notions of crafts and craftsmen and apprises us of the surprising extent to which we can learn about ourselves through the labor of making physical things.

    This remarkable "critique of critique" is introduced here without embellishment, cutting straight to the heart of the matter in a particularly clear and logical manner. It allows the destiny of thought to be the absolute once more."This work is one of the most important to appear in continental philosophy in recent years and deserves a wide readership at the earliest possible date ... Après la finitude is an important book of philosophy by an authnted emerging voices in continental thought. Quentin Meillassoux deserves our close attention in the years to come and his book deserves rapid translation and widespread discussion in the English-speaking world. There is nothing like it."—Graham Harman in Philosophy TodayThe exceptional lucidity and the centrality of argument in Meillassoux's writing should appeal to analytic as well as continental philosophers, while his critique of fideism will be of interest to anyone preoccupied by the relation between philosophy, theology and religion. Meillassoux introduces a startlingly novel philosophical alternative to the forced choice between dogmatism and critique. After Finitude proposes a new alliance between philosophy and science and calls for an unequivocal halt to the creeping return of religiosity in contemporary philosophical discourse.

    It could be an oddball researcher’s genius insight, a catalyzing moment in geopolitical history, a new breakthrough technology, or an unexpected but welcome side effect discovered during clinical trials. Piece together these stories, as Thomas Hager does in this remarkable, century-spanning history, and you can trace the evolution of our culture and the practice of medicine.  ​Beginning with opium, the “joy plant,” which has been used for 10,000 years, Hager tells a captivating story of medicine. His subjects include the largely forgotten female pioneer who introduced smallpox inoculation to Britain, the infamous knockout drops, the first antibiotic, which saved countless lives, the first antipsychotic, which helped empty public mental hospitals, Viagra, statins, and the new frontier of monoclonal antibodies. This is a deep, wide-ranging, and wildly entertaining book.

    Hollingdale with an introduction by Michael Tanner in Penguin Classics.Beyond Good and Evil confirmed Nietzsche's position as the towering European philosopher of his age. The work dramatically rejects the tradition of Western thought with its notions of truth and God, good and evil. Nietzsche demonstrates that the Christian world is steeped in a false piety and infected with a 'slave morality'. With wit and energy, he turns from this critique to a philosophy that celebrates the present and demands that the individual imposes their own 'will to power' upon the world.This edition includes a commentary on the text by the translator and Michael Tanner's introduction, which explains some of the more abstract passages in Beyond Good and Evil.Frederich Nietzsche (1844-1900) became the chair of classical philology at Basel University at the age of 24 until his bad health forced him to retire in 1879. He divorced himself from society until his final collapse in 1899 when he became insane. A powerfully original thinker, Nietzsche's influence on subsequent writers, such as George Bernard Shaw, D.H. Lawrence, Thomas Mann and Jean-Paul Sartre, was considerable.If you enjoyed Beyond Good and Evil you might like Nietzsche's Thus Spoke Zarathustra, also available in Penguin Classics."One of the greatest books of a very great thinker." —Michael Tanner

    In this groundbreaking analysis, over thirty of the most popular treatments—acupuncture, homeopathy, aromatherapy, reflexology, chiropractic, and herbal medicines—are examined for their benefits and potential dangers. Questions answered include: What works and what doesn't? What are the secrets, and what are the lies? Who can you trust, and who is ripping you off? Can science decide what is best, or do the old wives' tales really tap into ancient, superior wisdom?In their scrutiny of alternative and complementary cures, authors Simon Singh and Edzard Ernst also strive to reassert the primacy of the scientific method as a means for determining public health practice and policy.

    From Plato to Christianity, from the Enlightenment to Nietzsche, the Western tradition has been based on arrogant and erroneous beliefs about human beings and their place in the world. Philosophies such as liberalism and Marxism think of humankind as a species whose destiny is to transcend natural limits and conquer the Earth. Even in the present day, despite Darwin's discoveries, nearly all schools of thought take as their starting point the belief that humans are radically different from other animals. John Gray argues that this humanist belief is an illusion. The aim of Straw Dogs is to explore how the world and human life look once humanism has been finally abandoned.Straw Dogs explores philosophical issues such as the nature of the self, free will, morality, progress and the value of truth. Drawing his inspiration from art, poetry, and the frontiers of science as well as philosophy itself, John Gray presents a post-humanist view of the world and of human life. Straw Dogs is an exhilarating, sometimes disturbing book that leads the reader to question their deepest beliefs.

    "Savoir," by Hélène Cixous, is a brief but densely layered account of her experience of recovered sight after a lifetime of severe myopia, an experience that ends with the unexpected turn of grieving for what is lost. Her literary inventiveness mines the coincidence in French between the two verbs savoir (to know) and voir (to see). Jacques Derrida's "A Silkworm of One's Own" complexly muses on a host of autobiographical, philosophical, and religious motifs—including his varied responses to "Savoir." The two texts are accompanied by six beautiful and evocative drawings that play on the theme of drapery over portions of the body.Veils suspends sexual difference between two homonyms: la voile (sail) and le voile (veil). A whole history of sexual difference is enveloped, sometimes dissimulated here—in the folds of sails and veils and in the turns, journeys, and returns of their metaphors and metonymies.However foreign to each other they may appear, however autonomous they may be, the two texts participate in a common genre: autobiography, confession, memoirs. The future also enters in: by opening to each other, the two discourses confide what is about to happen, the imminence of an event lacking any common measure with them or with anything else, an operation that restores sight and plunges into mourning the knowledge of the previous night, a "verdict" whose threatening secret remains out of reach by our knowledge.

    Lewellyn Powys called it "the greatest work of prose of the greatest period of English prose-writing," while the celebrated surgeon William Osler declared it the greatest of medical treatises. And Dr. Johnson, Boswell reports, said it was the only book that he rose early in the morning to read with pleasure. In this surprisingly compact and elegant new edition, Burton's spectacular verbal labyrinth is sure to delight, instruct, and divert today's readers as much as it has those of the past four centuries.

    Fukuyama sketches a brief history of man's changing understanding of human nature: from Plato and Aristotle to the modernity's utopians and dictators who sought to remake mankind for ideological ends. Fukuyama argues that the ability to manipulate the DNA of all of one person's descendants will have profound, and potentially terrible, consequences for our political order, even if undertaken with the best of intentions. In Our Posthuman Future, one of our greatest social philosophers begins to describe the potential effects of genetic exploration on the foundation of liberal democracy: the belief that human beings are equal by nature.

    This suggestion, coming from the pulpit, platform and press, has hypnotized the minds of men and proves to be one of the strongest pillars of exploitation. The history of the family dates from 1861, the year of the publication of Bachofen's Mutterrecht (maternal law) Engles makes the following propositions: 1. That in the beginning people lived in unrestricted sexual intercourse, which he dubs, not very felicitously, hetaerism. 2. That such an intercourse excludes any absolutely certain means of determining parentage; that consequently descent could only be traced by the female line in compliance with maternal law; and that this was universally practiced by all the nations of antiquity. 3. That consequently women as mothers, being the only well known parents of younger generations, received a high tribute of respect and deference, amounting to a complete women's rule (gynaicocracy), according to Bachofen's idea. 4. That the transition to monogamy, reserving a certain woman exclusively to one man, implied the violation of the primeval religious law (i.e., practically a violation of the customary right of all other men to the same woman), which violation had to be atoned for its permission purchased by the surrender of the women to the public for a limited time.

    But how does virality actually work? In The Rules of Contagion, epidemiologist Adam Kucharski explores topics including gun violence, online manipulation, and, of course, outbreaks of disease to show how much we get wrong about contagion, and how astonishing the real science is.Why did the president retweet a Mussolini quote as his own? Why do financial bubbles take off so quickly? And why are disinformation campaigns so effective? By uncovering the crucial factors driving outbreaks, we can see how things really spread -- and what we can do about it.Whether you are an author seeking an audience, a defender of truth, or simply someone interested in human social behavior, The Rules of Contagion is an essential guide to modern life.

    Continuously in print since 1932, Ortega's vision of Western culture as sinking to its lowest common denominator and drifting toward chaos brought its author international fame and has remained one of the influential books of the 20th century.