It also presents Cioran as a connoisseur of apocalypse, a theoretician of despair, for whom writing and philosophy both share the "lyrical virtues" that alone lead to a metaphysical revelation."No modern writer twists the knife with Cioran's dexterity. . . . His writing . . . is informed with the bitterness of genuine compassion."—Bill Marx, Boston Phoenix"The dark, existential despair of Romanian philosopher Cioran's short meditations is paradoxically bracing and life-affirming. . . . Puts him in the company of Nietzsche and Kierkegaard."—Publishers Weekly, starred review"This is self-pity as epigram, the sort of dyspeptic pronouncement that gets most people kicked out of bed but that has kept Mr. Cioran going for the rest of his life."—Judith Shulevitz, New York Times Book Review

    Despite the author's criticisms of Thoreau, it is more like Walden than any other book I have read. . . . The book makes great strides toward bringing the best insights from medieval philosophy and from contemporary environmental ethics together. Anyone interested in both of these areas must read this book."—Daniel A. Dombrowski, The Thomist"Those who share Kohák's concern to understand nature as other than a mere resource or matter in motion will find his temporally oriented interpretation of nature instructive. It is here in particular that Kohák turns moments of experience to account philosophically, turning what we habitually overlook or avoid into an opportunity and basis for self-knowledge. This is an impassioned attempt to see the vital order of nature and the moral order of our humanity as one."—Ethics

    Yet "pessimist" remains a term of abuse--an accusation of a bad attitude--or the diagnosis of an unhappy psychological state. Pessimism is thought of as an exclusively negative stance that inevitably leads to resignation or despair. Even when pessimism looks like utter truth, we are told that it makes the worst of a bad situation. Bad for the individual, worse for the species--who would actually counsel pessimism? Joshua Foa Dienstag does. In Pessimism, he challenges the received wisdom about pessimism, arguing that there is an unrecognized yet coherent and vibrant pessimistic philosophical tradition. More than that, he argues that pessimistic thought may provide a critically needed alternative to the increasingly untenable progressivist ideas that have dominated thinking about politics throughout the modern period. Laying out powerful grounds for pessimism's claim that progress is not an enduring feature of human history, Dienstag argues that political theory must begin from this predicament. He persuasively shows that pessimism has been--and can again be--an energizing and even liberating philosophy, an ethic of radical possibility and not just a criticism of faith. The goal--of both the pessimistic spirit and of this fascinating account of pessimism--is not to depress us, but to edify us about our condition and to fortify us for life in a disordered and disenchanted universe.

    Developing at the dawn of contemporary neoliberal consensus, the uneasy status of this impulse, between subversion and acquiescence, between theoretical purchase and aesthetic enjoyment, constitutes the core problematic of accelerationism.Since the 2013 publication of Williams's and Srnicek's #Accelerate: Manifesto for an Accelerationist Politics, the term has been adopted to name a set of new theoretical enterprises that aim to conceptualise non-capitalist futures outside of traditional marxist critiques and regressive, decelerative or restorative solutions. #ACCELERATE presents a genealogy of accelerationism, tracking the impulse through 90s UK darkside cyberculture and the theory-fictions of Nick Land, Sadie Plant, Iain Grant, and anonymous units like CCRU and SWITCH, across the cultural underground of the 80s (rave, acid house, Terminator and Bladerunner) and back to its sources in delirious post-68 ferment, in texts whose searing nihilistic jouissance would later be disavowed by their authors and the marxist and academic establishment alike.On either side of this largely unexplored central sequence, the book includes texts by Marx that call attention to his own 'Prometheanism' and key works from recent years document the recent extraordinary emergence of new accelerationisms steeled against the onslaughts of neoliberal capitalist realism, and retooled for the twenty-first century.At the forefront of the energetic contemporary debate around this disputed, problematic term, #ACCELERATE activates a historical conversation about futurality, technology, politics, enjoyment and Kapital. This is a legacy shot through with contradictions, yet urgently galvanized today by the poverty of 'reasonable' contemporary political alternatives.

    On its appearance in 1946 the book quickly became the focus of controversy.Polanyi aims to show that science must be understood as a community of inquirers held together by a common faith; science, he argues, is not the use of "scientific method" but rather consists in a discipline imposed by scientists on themselves in the interests of discovering an objective, impersonal truth. That such truth exists and can be found is part of the scientists' faith. Polanyi maintains that both authoritarianism and scepticism, attacking this faith, are attacking science itself.

    It is the central work in the literature of the Kabbalah, the Jewish mystical tradition. This volume of selected passages from the Zohar, culled by the greatest authority on Jewish mysticism, offers a sampling of its unique vision of the esoteric wonders of creation; the life and destiny of the soul; the confluence of physical and divine love; suffering and death; exile and redemption.

    Driver, and Charles Briggs--spent over twenty years researching, writing, and preparing "The Brown-Driver-Briggs Hebrew and English Lexicon." Since it first appeared in the early part of the twentieth century, BDB has been considered the finest and most comprehensive Hebrew lexicon available to the English-speaking student. Based upon the classic work of Wilhelm Gesenius, the "father of modern Hebrew lexicography," BDB gives not only dictionary definitions for each word, but relates each word to its Old Testament usage and categorizes its nuances of meaning. BDB's exhaustive coverage of Old Testament Hebrew words, as well as its unparalleled usage of cognate languages and the wealth of background sources consulted and quoted, render BDB and invaluable resource for all students of the Bible.

    Using translation as his lens, David Bellos shows how much we can learn about ourselves by exploring the ways we use translation, from the historical roots of written language to the stylistic choices of Ingmar Bergman, from the United Nations General Assembly to the significance of James Cameron's Avatar.Is That a Fish in Your Ear? ranges across human experience to describe why translation sits deep within us all, and why we need it in so many situations, from the spread of religion to our appreciation of literature; indeed, Bellos claims that all writers are by definition translators. Written with joie de vivre, reveling both in misunderstanding and communication, littered with wonderful asides, it promises any reader new eyes through which to understand the world. In the words of Bellos: "The practice of translation rests on two presuppositions. The first is that we are all different: we speak different tongues, and see the world in ways that are deeply influenced by the particular features of the tongue that we speak. The second is that we are all the same—that we can share the same broad and narrow kinds of feelings, information, understandings, and so forth. Without both of these suppositions, translation could not exist. Nor could anything we would like to call social life. Translation is another name for the human condition."

    Douglas Murray takes a fresh look at the movement that replaced Great-Society liberalism, helped Ronald Reagan bring down the Wall, and provided the intellectual rationale for the Bush administration's War on Terror. While others are blaming it for foreign policy failures and, more extremely, attacking it as a Jewish cabal, Murray argues that the West needs Neo-conservatism more than ever. In addition to explaining what Neo conservatism is and where it came from, he argues that this American-born response to the failed policies of the 1960s is the best approach to foreign affairs not only for the United States but also for Britain and the West as well.

    “ —The Washington Post A truly original book in every sense of the word, The Dictionary of Obscure Sorrows poetically defines emotions that we all feel but don’t have the words to express—until now. Have you ever wondered about the lives of each person you pass on the street, realizing that everyone is the main character in their own story, each living a life as vivid and complex as your own? That feeling has a name: “sonder.” Or maybe you’ve watched a thunderstorm roll in and felt a primal hunger for disaster, hoping it would shake up your life. That’s called “lachesism.” Or you were looking through old photos and felt a pang of nostalgia for a time you’ve never actually experienced. That’s “anemoia.” If you’ve never heard of these terms before, that’s because they didn’t exist until John Koenig set out to fill the gaps in our language of emotion. The Dictionary of Obscure Sorrows “creates beautiful new words that we need but do not yet have,” says John Green, bestselling author of The Fault in Our Stars. By turns poignant, relatable, and mind-bending, the definitions include whimsical etymologies drawn from languages around the world, interspersed with otherworldly collages and lyrical essays that explore forgotten corners of the human condition—from “astrophe,” the longing to explore beyond the planet Earth, to “zenosyne,” the sense that time keeps getting faster. The Dictionary of Obscure Sorrows is for anyone who enjoys a shift in perspective, pondering the ineffable feelings that make up our lives. With a gorgeous package and beautiful illustrations throughout, this is the perfect gift for creatives, word nerds, and human beings everywhere.

    A rebel against the Catholic tradition in which he was raised, Althusser studied philosophy and later joined both the faculty of the Ecole normal superieure and the French Communist Party in 1948. Viewed as a "structuralist Marxist," Althusser was as much admired for his independence of intellect as he was for his rigorous defense of Marx. The latter was best illustrated in For Marx (1965), and Reading Capital (1968). These works, along with Lenin and Philosophy (1971) had an enormous influence on the New Left of the 1960s and continues to influence modern Marxist scholarship. This classic work, which to date has sold more than 30,000 copies, covers the range of Louis Althusser's interests and contributions in philosophy, economics, psychology, aesthetics, and political science. Marx, in Althusser's view, was subject in his earlier writings to the ruling ideology of his day. Thus for Althusser, the interpretation of Marx involves a repudiation of all efforts to draw from Marx's early writings a view of Marx as a "humanist" and "historicist." Lenin and Philosophy also contains Althusser's essay on Lenin's study of Hegel; a major essay on the state, "Ideology and Ideological State Apparatuses," "Freud and Lacan: A letter on Art in Reply to Andr� Daspre," and "Cremonini, Painter of the Abstract." The book opens with a 1968 interview in which Althusser discusses his personal, political, and intellectual history.

    David Foster Wallace not only took issue with Taylor's method, which, according to him, scrambled the relations of logic, language, and the physical world, but also noted a semantic trick at the heart of Taylor's argument.Fate, Time, and Language presents Wallace's brilliant critique of Taylor's work. Written long before the publication of his fiction and essays, Wallace's thesis reveals his great skepticism of abstract thinking made to function as a negation of something more genuine and real. He was especially suspicious of certain paradigms of thought-the cerebral aestheticism of modernism, the clever gimmickry of postmodernism-that abandoned "the very old traditional human verities that have to do with spirituality and emotion and community." As Wallace rises to meet the challenge to free will presented by Taylor, we witness the developing perspective of this major novelist, along with his struggle to establish solid logical ground for his convictions. This volume, edited by Steven M. Cahn and Maureen Eckert, reproduces Taylor's original article and other works on fatalism cited by Wallace. James Ryerson's introduction connects Wallace's early philosophical work to the themes and explorations of his later fiction, and Jay Garfield supplies a critical biographical epilogue.

    Along the way, the reader will find out: * What is a sign?* Which codes do we take for granted?* What is a text?* How can semiotics be used in textual analysis?* Who were Saussure, Peirce, Barthes and Jakobson - and why are they important?Features include a glossary of key terms and realistic suggestions for further reading. There is also a highly-developed and long-established online version of the book at: www.aber.ac.uk/media/Documents/S4B.

    In The Logical Structure of the World, Carnap adopts the position of “methodological solipsism” and shows that it is possible to describe the world from the immediate data of experience. In his Pseudoproblems in Philosophy, he asserts that many philosophical problems are meaningless.

    His basic thesis is that our perception of the world and our ways of thinking about it are deeply influenced by the structure of the languages we speak. The writings collected in this volume include important papers on the Maya, Hopi, and Shawnee languages as well as more general reflections on language and meaning.