Here, distinguished Italian philosopher Giorgio Agamben uses such circumstances to argue that this unusual extension of power, or "state of exception," has historically been an underexamined and powerful strategy that has the potential to transform democracies into totalitarian states.The sequel to Agamben's Homo Sacer: Sovereign Power and Bare Life, State of Exception is the first book to theorize the state of exception in historical and philosophical context. In Agamben's view, the majority of legal scholars and policymakers in Europe as well as the United States have wrongly rejected the necessity of such a theory, claiming instead that the state of exception is a pragmatic question. Agamben argues here that the state of exception, which was meant to be a provisional measure, became in the course of the twentieth century a normal paradigm of government. Writing nothing less than the history of the state of exception in its various national contexts throughout Western Europe and the United States, Agamben uses the work of Carl Schmitt as a foil for his reflections as well as that of Derrida, Benjamin, and Arendt.In this highly topical book, Agamben ultimately arrives at original ideas about the future of democracy and casts a new light on the hidden relationship that ties law to violence.

    The great psychologist dreamed that his work was understood by a wide public, rather than just by psychiatrists, and therefore he agreed to write and edit this fascinating book. Here, Jung examines the full world of the unconscious, whose language he believed to be the symbols constantly revealed in dreams. Convinced that dreams offer practical advice, sent from the unconscious to the conscious self, Jung felt that self-understanding would lead to a full and productive life. Thus, the reader will gain new insights into himself from this thoughtful volume, which also illustrates symbols throughout history. Completed just before his death by Jung and his associates, it is clearly addressed to the general reader.

    Many definitions of postmodernism focus on its nature as the aftermath of the modern industrial age when technology developed. This book extends that analysis to postmodernism by looking at the status of science, technology, and the arts, the significance of technocracy, and the way the flow of information is controlled in the Western world.

    Rejecting the century's predominant philosophical focus on temporality, Sloterdijk, self-described "student of the air," reinterprets the history of Western metaphysics as an inherently spatial & immunological project, from the discovery of self (bubble) to the exploration of world (globe) to the poetics of plurality (foam). Exploring macro- & micro-space from the Greek agora to contemporary urban apartments, he's able to synthesize, with immense erudition, the spatial theories of Aristotle, Descartes, Gaston Bachelard, Walter Benjamin & Georges Bataille into a morphology of shared, or multipolar, dwelling--identifying the question of being as one bound up with the aerial technology of architectonics & anthropogenesis. He describes Bubbles, Spheres' 1st volume, as a general theory of the structures that allow couplings--or as the book's original intended subtitle put it, an "archeology of the intimate." Bubbles includes a wide array of images, not to illustrate his discourse, but to offer a spatial & visual "parallel narrative" to his exploration of bubbles. Written over the course of a decade, the trilogy has waited another decade for its English translation from Semiotext(e). Volumes 2, Globes, & 3, Foam, will publish in coming seasons.

    

    Like many of Lukacs's early essays, it is a radical critique of bourgeois culture and stems from a specific Central European philosophy of life and tradition of dialectical idealism whose originators include Kant, Hegel, Novalis, Marx, Kierkegaard, Simmel, Weber, and Husserl.The Theory of the Novel marks the transition of the Hungarian philosopher from Kant to Hegel and was Lukacs's last great work before he turned to Marxism-Leninism.

    Democritus's atomic theory of matter, Zeno's dazzling "proofs" that motion is impossible, Pythagorean insights into mathematics, Heraclitus's haunting and enigmatic epigrams-all form part of a revolution in human thought that relied on reasoning, forged the first scientific vocabulary, and laid the foundations of Western philosophy. Jonathan Barnes has painstakingly brought together the surviving Presocratic fragments in their original contexts, utilizing the latest research and a newly discovered major papyrus of Empedocles.

    It is only in recent decades that the confusions, disorientations and very different world views that arise as a result of communication have become an independent field of research. One of the experts who has been working in this field is Dr. Paul Watzlawick, and he here presents, in a series of arresting and sometimes very funny examples, some of the findings.

    And Man Creates God tells readers, for the first time, what religious feeling is really about, what it consists of, and how it originates. It is a beautifully written, very accessible book by an anthropologist who is highly respected on both sides of the Atlantic. As a scientific explanation for religious feeling, it is sure to arouse controversy.

    But what came before the Greeks? What if we could prove that all myths have one common origin in a celestial cosmology? What if the gods, the places they lived & what they did are but ciphers for celestial activity, a language for the perpetuation of complex astronomical data? Drawing on scientific data, historical & literary sources, the authors argue that our myths are the remains of a preliterate astronomy, an exacting science whose power & accuracy were suppressed & then forgotten by an emergent Greco-Roman world view. This fascinating book throws into doubt the self-congratulatory assumptions of Western science about the unfolding development & transmission of knowledge. This is a truly seminal & original thesis, a book that should be read by anyone interested in science, myth & the interactions between the two.

    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.

    This lively journey through the great thinkers will enlighten every reader, young and old.

    The book examines such phenomena as perception, pictures, imagination, memory, language, and reference, and shows how human thinking arises from experience. It also studies personal identity as established through time and discusses the nature of philosophy. In addition to providing a new interpretation of the correspondence theory of truth, the author also explains how phenomenology differs from both modern and postmodern forms of thinking.

    The book is divided into four major sections: Introduction, Greek Cosmology, the Renaissance View of Nature, and the Modern View of Nature. Perhaps more than any of his other books, this one illustrates the breadth of Collingwood's learning and the many-sidedness of his philosophical gifts.

    This invasion of the world by what Marc Auge calls ‘non-space’ results in a profound alteration of awareness: something we perceive, but only in a partial and incoherent manner. Auge uses the concept of ‘supermodernity’ to describe the logic of these late-capitalist phenomena—a logic of excessive information and excessive space. In this fascinating and lucid essay he seeks to establish and intellectual armature for an anthropology of supermodernity. Starting with an attempt to disentangle anthropology from history, Auge goes on to map the distinction between place, encrusted with historical monuments and creative social life, and non-place, to which individuals are connected in a uniform manner and where no organic social life is possible.Unlike Baudelairean modernity, where old and new are interwoven, supermodernity is self-contained: from the motorway or aircraft, local or exotic particularities are presented two-dimensionally as a sort of theme-park spectacle. Auge does not suggest that supermodernity is all-encompassing: place still exist outside non-place and tend to reconstitute themselves inside it. But he argues powerfully that we are in transit through non-place for more and more of our time, as if between immense parentheses, and concludes that this new form of solitude should become the subject of an anthropology of its own.