In his acclaimed book―based on his legendary Harvard course―Sandel offers a rare education in thinking through the complicated issues and controversies we face in public life today. It has emerged as a most lucid and engaging guide for those who yearn for a more robust and thoughtful public discourse. "In terms we can all understand," wrote Jonathan Rauch in The New York Times, Justice "confronts us with the concepts that lurk . . . beneath our conflicts."Affirmative action, same-sex marriage, physician-assisted suicide, abortion, national service, the moral limits of markets―Sandel relates the big questions of political philosophy to the most vexing issues of the day, and shows how a surer grasp of philosophy can help us make sense of politics, morality, and our own convictions as well.Justice is lively, thought-provoking, and wise―an essential new addition to the small shelf of books that speak convincingly to the hard questions of our civic life.

    Such is the point of view from which a noted philosopher and logician examines the notion of meaning and the linguistic mechanisms of objective reference. In the course of the discussion, Professor Quine pinpoints the difficulties involved in translation, brings to light the anomalies and conflicts implicit in our language's referential apparatus, clarifies semantic problems connected with the imputation of existence, and marshals reasons for admitting or repudiating each of various categories of supposed objects. He argues that the notion of a language-transcendent sentence-meaning must on the whole be rejected; meaningful studies in the semantics of reference can only be directed toward substantially the same language in which they are conducted.

    Everyone knows this. Each of us contributes his share. But we tend to take the situation for granted. Most people are rather confident of their ability to recognize bullshit and to avoid being taken in by it. So the phenomenon has not aroused much deliberate concern. We have no clear understanding of what bullshit is, why there is so much of it, or what functions it serves. And we lack a conscientiously developed appreciation of what it means to us. In other words, as Harry Frankfurt writes, "we have no theory."Frankfurt, one of the world's most influential moral philosophers, attempts to build such a theory here. With his characteristic combination of philosophical acuity, psychological insight, and wry humor, Frankfurt proceeds by exploring how bullshit and the related concept of humbug are distinct from lying. He argues that bullshitters misrepresent themselves to their audience not as liars do, that is, by deliberately making false claims about what is true. In fact, bullshit need not be untrue at all.Rather, bullshitters seek to convey a certain impression of themselves without being concerned about whether anything at all is true. They quietly change the rules governing their end of the conversation so that claims about truth and falsity are irrelevant. Frankfurt concludes that although bullshit can take many innocent forms, excessive indulgence in it can eventually undermine the practitioner's capacity to tell the truth in a way that lying does not. Liars at least acknowledge that it matters what is true. By virtue of this, Frankfurt writes, bullshit is a greater enemy of the truth than lies are.

    In this work Heidegger presents the broadest and most intelligible account of the problem of being, as he sees this problem. First, he discusses the relevance of it by pointing out how this problem lies at the root not only of the most basic metaphysical questions but also of our human existence in its present historical setting. Then, after a short digression into the grammatical forms and etymological roots of the word "being," Heidegger enters into a lengthy discussion of the meaning of being in Greek thinking, letting pass at the same time no opportunity to stress the impact of this thinking about being on subsequent western speculation. His contention is that the meaning of being in Greek thinking underwent a serious restriction through the opposition that was introduced between being on one hand, and becoming, appearance, thinking and values on the other.

    He introduces characters and incidents with his unusual literary style and grace, bringing to the fore those that have "Puritans as Democrats," "The Monarch's Revolution," "The Artist Prophet and Jester" -- show the recurrent role of great themes throughout the eras.The triumphs and defeats of five hundred years form an inspiring saga that modifies the current impression of one long tale of oppression by white European males. Women and their deeds are prominent, and freedom (even in sexual matters) is not an invention of the last decades. And when Barzun rates the present not as a culmination but a decline, he is in no way a prophet of doom. Instead, he shows decadence as the creative novelty that will burst forth -- tomorrow or the next day.Only after a lifetime of separate studies covering a broad territory could a writer create with such ease the synthesis displayed in this magnificent volume.

    In order to understand both the spirit of Tradition and its antithesis, modern civilization, it is necessary to begin with the fundamental doctrine of the two natures. According to this doctrine there is a physical order of things and a metaphysical one; there is a mortal nature and an immortal one; there is the superior realm of "being" and the inferior realm of "becoming." Generally speaking, there is a visible and tangible dimension and, prior to and beyond it, an invisible and intangible dimension that is the support, the source, and the true life of the former." -- from chapter one. With unflinching gaze and uncompromising intensity Julius Evola analyzes the spiritual and cultural malaise at the heart of Western civilization and all that passes for progress in the modern world. As a gadfly, Evola spares no one and nothing in his survey of what we have lost and where we are headed. At turns prophetic and provocative, Revolt against the Modern World outlines a profound metaphysics of history and demonstrates how and why we have lost contact with the transcendent dimension of being. The revolt advocated by Evola does not resemble the familiar protests of either liberals or conservatives. His criticisms are not limited to exposing the mindless nature of consumerism, the march of progress, the rise of technocracy, or the dominance of unalloyed individualism, although these and other subjects come under his scrutiny. Rather, he attempts to trace in space and time the remote causes and processes that have exercised corrosive influence on what he considers to be the higher values, ideals, beliefs, and codes of conduct--the world of Tradition--that are at the foundation of Western civilization and described in the myths and sacred literature of the Indo-Europeans. Agreeing with the Hindu philosophers that history is the movement of huge cycles and that we are now in the Kali Yuga, the age of dissolution and decadence, Evola finds revolt to be the only logical response for those who oppose the materialism and ritualized meaninglessness of life in the twentieth century. Through a sweeping study of the structures, myths, beliefs, and spiritual traditions of the major Western civilizations, the author compares the characteristics of the modern world with those of traditional societies. The domains explored include politics, law, the rise and fall of empires, the history of the Church, the doctrine of the two natures, life and death, social institutions and the caste system, the limits of racial theories, capitalism and communism, relations between the sexes, and the meaning of warriorhood. At every turn Evola challenges the reader's most cherished assumptions about fundamental aspects of modern life.

    People fighting the good fight against homophobia, disablism, transphobia and, particularly, racism. People, possibly, like you.It is the comedian and writer David Baddiel’s contention that one type of racism has been left out of this fight. In his unique combination of reasoning, polemic, personal experience and jokes, Baddiel argues that those who think of themselves as on the right side of history have often ignored the history of anti-Semitism. He outlines why and how, in a time of intensely heightened awareness of minorities, Jews don’t count as a real minority.

    . . leave it to a poet to tackle the unthinkable so wisely and so wittily."* A literary guide to life in the pre-apocalypse, The Unreality of Memory collects profound and prophetic essays on the Internet age’s media-saturated disaster coverage and our addiction to viewing and discussing the world’s ills.We stare at our phones. We keep multiple tabs open. Our chats and conversations are full of the phrase “Did you see?” The feeling that we’re living in the worst of times seems to be intensifying, alongside a desire to know precisely how bad things have gotten—and each new catastrophe distracts us from the last.The Unreality of Memory collects provocative, searching essays on disaster culture, climate anxiety, and our mounting collective sense of doom. In this new collection, acclaimed poet and essayist Elisa Gabbert explores our obsessions with disasters past and future, from the sinking of the Titanic to Chernobyl, from witch hunts to the plague. These deeply researched, prophetic meditations question how the world will end—if indeed it will—and why we can’t stop fantasizing about it.Can we avoid repeating history? Can we understand our moment from inside the moment? With The Unreality of Memory, Gabbert offers a hauntingly perceptive analysis of our new ways of being and a means of reconciling ourselves to this unreal new world."A work of sheer brilliance, beauty and bravery.” *—Andrew Sean Greer, author of Less

    

    Hence: Can Machiavelli, who makes the following observations, be Machiavellian as we understand the disparaging term? 1. So it is that to know the nature of a people, one need be a Prince; to know the nature of a Prince, one need to be of the people. 2. If a Prince is not given to vices that make him hated, it is unsusal for his subjects to show their affection for him. 3. Opportunity made Moses, Cyrus, Romulus, Theseus, and others; their virtue domi-nated the opportunity, making their homelands noble and happy. Armed prophets win; the disarmed lose. 4. Without faith and religion, man achieves power but not glory. 5. Prominent citizens want to command and oppress; the populace only wants to be free of oppression. 6. A Prince needs a friendly populace; otherwise in diversity there is no hope. 7. A Prince, who rules as a man of valor, avoids disasters, 8. Nations based on mercenary forces will never be solid or secure. 9. Mercenaries are dangerous because of their cowardice 10. There are two ways to fight: one with laws, the other with force. The first is rightly man’s way; the second, the way of beasts.

    But in recent decades, these claims have eroded, or even been disproven outright, by a revolution in the study of animal cognition. Take the way octopuses use coconut shells as tools; elephants that classify humans by age, gender, and language; or Ayumu, the young male chimpanzee at Kyoto University whose flash memory puts that of humans to shame. Based on research involving crows, dolphins, parrots, sheep, wasps, bats, whales, and of course chimpanzees and bonobos, Frans de Waal explores both the scope and the depth of animal intelligence. He offers a firsthand account of how science has stood traditional behaviorism on its head by revealing how smart animals really are, and how we’ve underestimated their abilities for too long.People often assume a cognitive ladder, from lower to higher forms, with our own intelligence at the top. But what if it is more like a bush, with cognition taking different forms that are often incomparable to ours? Would you presume yourself dumber than a squirrel because you’re less adept at recalling the locations of hundreds of buried acorns? Or would you judge your perception of your surroundings as more sophisticated than that of a echolocating bat? De Waal reviews the rise and fall of the mechanistic view of animals and opens our minds to the idea that animal minds are far more intricate and complex than we have assumed. De Waal’s landmark work will convince you to rethink everything you thought you knew about animal—and human—intelligence.

    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.

    It is universally recognized as the standard English version of Aristotle. This revised edition contains the substance of the original translation, slightly emended in light of recent scholarship; three of the original versions have been replaced by new translations; and a new and enlarged selection of Fragments has been added. The aim of the translation remains the same: to make the surviving works of Aristotle readily accessible to English speaking readers.

    It gave us the concept of the global village; that phrase has now been translated, along with the rest of the book, into twelve languages, from Japanese to Serbo-Croat. It helped establish Marshall McLuhan as the original 'media guru.' More than 200,000 copies are in print. The reissue of this landmark book reflects the continuing importance of McLuhan's work for contemporary readers.

    In bold contrast to the predominant Freudian school of thought, Becker tackles the problem of the vital lie -- man's refusal to acknowledge his own mortality. In doing so, he sheds new light on the nature of humanity and issues a call to life and its living that still resonates more than twenty years after its writing.