Schumacher writes about man's relation to the world. Man has obligations—to other men, to the earth, to progress and technology, but most importantly himself. If man can fulfill these obligations, then and only then can he enjoy a real relationship with the world, then and only then can he know the meaning of living.Schumacher says we need maps: a "map of knowledge" and a "map of living." The concern of the mapmaker—in this instance, Schumacher—is to find for everything its proper place. Things out of place tend to get lost; they become invisible and their proper places end to be filled by other things that ought not be there at all and therefore serve to mislead.A Guide for the Perplexed teaches us to be our own map makers. This constantly surprising, always stimulating book will be welcomed by a large audience, including the many new fans who believe strongly in what Schumacher has to say.

    Strasser and published in the first volume of Husserliana: Cartesianische Meditationen und Pariser Vortrage, ISBN 90-247-0214-3. Most of Husserl's emendations, as given in the Appendix to that volume, have been treated as if they were part of the text. The others have been translated in footnotes. Secondary consideration has been given to a typescript (cited as "Typescript C") on which Husserl wrote in 1933: "Cartes. Meditationen / Original text 1929 / E. Husserl / fur Dorion Cairns." Its use of emphasis and quotation marks conforms more closely to Husserl's practice, as exemplified in works published during his lifetime. In this respect the translation usually follows Typescript C. Moreover, some of the variant readings n this typescript are preferable and have been used as the basis for the translation. Where that is the case, the published text is given or translated in a footnote. The published text and Typescript C have been compared with the French translation by Gabrielle Pfeiffer and Emmanuel Levinas (Paris, Armand Collin, 1931). The use of emphasis and quotation marks in the French translation corresponds more closely to that in Typescript C than to that in the published text. Often, where the wording of the published text and that of Typescript C differ, the French translation indicates that it was based on a text that corresponded more closely to one or the other - usually to Typescript C. In such cases the French translation has been quoted or cited in a foornote."

    No goal is more elusive. In How to Be a Stoic, philosopher Massimo Pigliucci offers Stoicism, the ancient philosophy that inspired the great emperor Marcus Aurelius, as the best way to attain it. Stoicism is a pragmatic philosophy that focuses our attention on what is possible and gives us perspective on what is unimportant. By understanding Stoicism, we can learn to answer crucial questions: Should we get married or divorced? How should we handle our money in a world nearly destroyed by a financial crisis? How can we survive great personal tragedy? Whoever we are, Stoicism has something for us–and How to Be a Stoic is the essential guide.

     Stretching between these figures is a cast of artists, writers, and scientists--mostly women, mostly queer--whose public contribution has risen out of their unclassifiable and often heartbreaking private relationships to change the way we understand, experience, and appreciate the universe. Among them are the astronomer Maria Mitchell, who paved the way for women in science; the sculptor Harriet Hosmer, who did the same in art; the journalist and literary critic Margaret Fuller, who sparked the feminist movement; and the poet Emily Dickinson.Emanating from these lives are larger questions about the measure of a good life and what it means to leave a lasting mark of betterment on an imperfect world: Are achievement and acclaim enough for happiness? Is genius? Is love? Weaving through the narrative is a set of peripheral figures--Ralph Waldo Emerson, Charles Darwin, Elizabeth Barrett Browning, Herman Melville, Frederick Douglass, Nathaniel Hawthorne, and Walt Whitman--and a tapestry of themes spanning music, feminism, the history of science, the rise and decline of religion, and how the intersection of astronomy, poetry, and Transcendentalist philosophy fomented the environmental movement.

    Psychology is the only branch of learning in which I am particularly versed. To the psychologist the religious propensities of man must be at least as interesting as any other of the facts pertaining to his mental constitution. It would seem, therefore, as a psychologist, the natural thing for me would be to invite you to a descriptive survey of those religious propensities." When William James went to the University of Edinburgh in 1901 to deliver a series of lectures on "natural religion," he defined religion as "the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine." Considering religion, then, not as it is defined by--or takes place in--the churches, but as it is felt in everyday life, he undertook a project that, upon completion, stands not only as one of the most important texts on psychology ever written, not only as a vitally serious contemplation of spirituality, but for many critics one of the best works of nonfiction written in the 20th century. Reading The Varieties of Religious Experience, it is easy to see why. Applying his analytic clarity to religious accounts from a variety of sources, James elaborates a pluralistic framework in which "the divine can mean no single quality, it must mean a group of qualities, by being champions of which in alternation, different men may all find worthy missions." It's an intellectual call for serious religious tolerance--indeed, respect--the vitality of which has not diminished through the subsequent decades.

    It just isn't very cool anymore. Enter Full Frontal Feminism, a book that embodies the forward-looking messages that author Jessica Valenti propagated as founder of the popular website, Feministing.com.This revised edition includes a new foreword by Valenti, reflecting upon what’s happened in the five years since Full Frontal Feminism was originally published. With new openers from Valenti in every chapter, the book covers a range of topics, including pop culture, health, reproductive rights, violence, education, relationships, and more.Chapters include:You’re a Hardcore Feminist. I Swear.Feminists Do It Better (and Other Sex Tips)Pop Culture Gone WildThe Blame (and Shame) GameIf These Uterine Walls Could TalkMy Big Fat Unnecessary Wedding and Other Dating Diseases“Real” Women Have BabiesI Promise I Won’t Say “Herstory”Boys Do CryBeauty CultSex and the City Voters, My AssValenti knows better than anyone that young women need a smart-ass book that deals with real-life issues in a style they can relate to. No rehashing the same old issues or belaboring where today's young women have gone wrong. Feminism should be something young women feel comfortable with. Full Frontal Feminism is sending out the message to readers—yeah, you're feminists, and that's actually pretty frigging cool.

    He argues that what we are used to calling cultural variation consists, in the first place, of variations in skill. Neither innate nor acquired, skills are grown, incorporated into the human organism through practice and training in an environment. They are thus as much biological as cultural. The twenty-three essays comprising this book focus in turn on the procurement of livelihood, on what it means to 'dwell', and on the nature of skill, weaving together approaches from social anthropology, ecological psychology, developmental biology and phenomenology in a way that has never been attempted before. The book is set to revolutionise the way we think about what is 'biological' and 'cultural' in humans, about evolution and history, and indeed about what it means for human beings - at once organisms and persons - to inhabit an environment. The Perception of the Environment will be essential reading not only for anthropologists but also for biologists, psychologists, archaeologists, geographers and philosophers.

    Edited by the Sustainability Institute’s Diana Wright, this essential primer brings systems thinking out of the realm of computers and equations and into the tangible world, showing readers how to develop the systems-thinking skills that thought leaders across the globe consider critical for 21st-century life.Some of the biggest problems facing the world—war, hunger, poverty, and environmental degradation—are essentially system failures. They cannot be solved by fixing one piece in isolation from the others, because even seemingly minor details have enormous power to undermine the best efforts of too-narrow thinking.While readers will learn the conceptual tools and methods of systems thinking, the heart of the book is grander than methodology. Donella Meadows was known as much for nurturing positive outcomes as she was for delving into the science behind global dilemmas. She reminds readers to pay attention to what is important, not just what is quantifiable, to stay humble, and to stay a learner.In a world growing ever more complicated, crowded, and interdependent, Thinking in Systems helps readers avoid confusion and helplessness, the first step toward finding proactive and effective solutions.

    The interviewees, ranging from major philosophers to renowned scientists, talk candidly with Blackmore about some of the key philosophical issues confronting us in a series of conversations that are revealing, insightful, and stimulating. They ruminate on the nature of consciousness (is it something apart from the brain?) and discuss if it is even possible to understand the human mind. Some of these thinkers say no, but most believe that we will pierce the mystery surrounding consciousness, and that neuroscience will provide the key. Blackmore goes beyond the issue of consciousness to ask other intriguing questions: Is there free will? (A question which yields many conflicted replies, with most saying yes and no.) If not, how does this effect the way you live your life; and more broadly, how has your work changed the way you live?Paired with an introduction and extensive glossary that provide helpful background information, these provocative conversations illuminate how some of the greatest minds tackle some of the most difficult questions about human nature.

    Ricoeur first takes a phenomenological approach to memory and mnemonical devices. The underlying question here is how a memory of present can be of something absent, the past. The second section addresses recent work by historians by reopening the question of the nature and truth of historical knowledge. Ricoeur explores whether historians, who can write a history of memory, can truly break with all dependence on memory, including memories that resist representation. The third and final section is a profound meditation on the necessity of forgetting as a condition for the possibility of remembering, and whether there can be something like happy forgetting in parallel to happy memory. Throughout the book there are careful and close readings of the texts of Aristotle and Plato, of Descartes and Kant, and of Halbwachs and Pierre Nora.A momentous achievement in the career of one of the most significant philosophers of our age, Memory, History, Forgetting provides the crucial link between Ricoeur's Time and Narrative and Oneself as Another and his recent reflections on ethics and the problems of responsibility and representation.“His success in revealing the internal relations between recalling and forgetting, and how this dynamic becomes problematic in light of events once present but now past, will inspire academic dialogue and response but also holds great appeal to educated general readers in search of both method for and insight from considering the ethical ramifications of modern events. . . . It is indeed a master work, not only in Ricoeur’s own vita but also in contemporary European philosophy.”—Library Journal “Ricoeur writes the best kind of philosophy—critical, economical, and clear.”— New York Times Book Review

    The power of her writing, the passion of her ideals, and the ferocity of her intellect have spurred the arguments and activism of two generations of feminists. Now the book that she’s best known for-in which she provoked the argument that ultimately split apart the feminist movement-is being reissued for the young women and men of the twenty-first century. Intercourse enraged as many readers as it inspired when it was first published in 1987. In it, Dworkin argues that in a male supremacist society, sex between men and women constitutes a central part of women’s subordination to men. (This argument was quickly-and falsely-simplified to “all sex is rape” in the public arena, adding fire to Dworkin’s already radical persona.) In her introduction to this twentieth-anniversary edition of Intercourse, Ariel Levy, the author of Female Chauvinist Pigs, discusses the circumstances of Dworkin’s untimely death in the spring of 2005, and the enormous impact of her life and work. Dworkin’s argument, she points out, is the stickiest question of feminism: Can a woman fight the power when he shares her bed?

    Mills demonstrates how this peculiar and unacknowledged "contract" has shaped a system of global European domination: how it brings into existence "whites" and "non-whites," full persons and sub-persons, how it influences white moral theory and moral psychology; and how this system is imposed on non-whites through ideological conditioning and violence.The Racial Contract argues that the society we live in is a continuing white supremacist state. Holding up a mirror to mainstream philosophy, this provocative book explains the evolving outline of the racial contract from the time of the New World conquest and subsequent colonialism to the written slavery contract, to the "separate but equal" system of segregation in the United States. According to Mills, the contract has provided the theoretical architecture justifying an entire history of European atrocity against non-whites, from David Hume's and Immanuel Kant's claims that blacks had inferior cognitive power, to the Holocaust, to the kind of imperialism in Asia that was demonstrated by the Vietnam War. Mills suggests that the ghettoization of philosophical work on race is no accident. This work challenges the assumption that mainstream theory is itself raceless. Just as feminist theory has revealed orthodox political philosophy's invisible white male bias, Mills's explication of the racial contract exposes its racial underpinnings.

    But when Feynman said he didn’t understand quantum mechanics, he didn’t mean that he couldn’t do it – he meant that’s all he could do. He didn’t understand what the maths was saying: what quantum mechanics tells us about reality.Over the past decade or so, the enigma of quantum mechanics has come into sharper focus. We now realise that quantum mechanics is less about particles and waves, uncertainty and fuzziness, than a theory about information: about what can be known and how.This is more disturbing than our bad habit of describing the quantum world as ‘things behaving weirdly’ suggests. It calls into question the meanings and limits of space and time, cause and effect, and knowledge itself.The quantum world isn’t a different world: it is our world, and if anything deserves to be called ‘weird’, it’s us. This exhilarating book is about what quantum maths really means – and what it doesn’t mean.

    This groundbreaking book, winner of the 1974 Sorokin Award of the American Sociological Association, helped define for an entire generation of anthropologists what their field is ultimately about.

    New scientific research has transformed old ideas about personality based on the theories of Freud, Jung, and the humanistic psychologies of the nineteen sixties, which gave rise to the simplistic categorizations of the Meyer-Briggs Inventory and the "enneagream." But the general public still knows little about the new science and what it reveals about who we are.In Me, Myself, and Us, Brian Little, Ph.D., one of the psychologists who helped re-shape the field, provides the first in-depth exploration of the new personality science and its provocative findings for general readers. The book explores questions that are rooted in the origins of human consciousness but are as commonplace as yesterday's breakfast conversation. Are our first impressions of other people's personalities usually fallacious? Are creative individuals essentially maladjusted? Are our personality traits, as William James put it, "set like plaster" by the age of thirty? Is a belief that we are in control of our lives an unmitigated good? Do our singular personalities comprise one unified self or a confederacy of selves, and if the latter, which of our mini-mes do we offer up in marriage or mergers? Are some individuals genetically hard-wired for happiness? Which is the more viable path toward human flourishing, the pursuit of happiness or the happiness of pursuit?Little provides a resource for answering such questions, and a framework through which readers can explore the personal implications of the new science of personality. Questionnaires and interactive assessments throughout the book facilitate self-exploration, and clarify some of the stranger aspects of our own conduct and that of others. Brian Little helps us see ourselves, and other selves, as somewhat less perplexing and definitely more intriguing.This is not a self-help book, but students at Harvard who took the lecture course on which it is based claim that it changed their lives.