The earliest essay in this book was written in September, 1914 and was followed by a stream of letters, essays, and pamphlets that reached its hight point with "Zarathustra's Return" (published anonymously in 1919, the year that also saw the publication of 'Demian'), in which Hesse exhorted German youth to shake off the false gods of nationalism and militarism that had led their country into the abyss. Such views earned him the labels 'traitor' and 'viper' in Germany, but after World War II he was moved to reiterate his beliefs in another series of essays and letters. Hesse arranged his anti-war writings for publication in one volume in 1946; an amplified edition appeared 1n 1949 and that text has been followed for this first Engish language Edition."

    It did more than report on the contemporary scene—it was part of the action—and its preoccupations preoccupy us still: birth control, women's rights, civil liberties, and questions of social and economic justice. Mother Earth appeared without interruption until August 1917, when it was killed by wartime postal censorship. Though Emma Goldman has since become a legendary figure, scarcely any material from her magazine ahs remained in print. This Mother Earth reader sets right this great wrong, and restores to public memory and important body of work—provocative writings by Margaret Sanger, Alexander Kropotkin, and dozens of other radical thinkers of the early twentieth century. About the Author:Peter Glassgold's fiction, poetry, translations, essays, and reviews have appeared in such publications as Forward, The Nation, The New Leader, and Publishers Weekly. His most recent book, the novel Angel Max, was nominated for the 1998 America Award for Fiction. He lives in Brooklyn Heights, New York.

    Augustine to alcoholism, Thomas Aquinas to Thomas Mann, Shakespeare to the Holocaust, Eagleton investigates the frightful plight of those doomed souls who apparently destroy for no reason.  In the process, he poses a set of intriguing questions.  Is evil really a kind of nothingness?  Why should it appear so glamorous and seductive?  Why does goodness seem so boring?  Is it really possible for human beings to delight in destruction for no reason at all?

    The essays and interviews collected here form a vivid panorama of the range and unity of Sartre’s interests, since his deliberate attempt to wed his original existentialism to a rethought Marxism. A long and brilliant autobiographical interview, given to New Left Review in 1969, constitutes the best single overview of Sartre’s whole intellectual evolution. Three analytic texts on the US war in Vietnam, the Soviet invasion of Czechoslovakia, and the lessons of the May Revolt in France, define his political positions as a revolutionary socialist. Questions of philosophy and aesthetics are explored in essays on Kierkegaard, Mallarme and Tintoretto. Another section of the collection explores Sartre’s critical attitude to orthodox psychoanalysis as a therapy, and is accompanied by rejoinders from colleagues on his journal Les Temps Modernes. The volume concludes with a prolonged reflection on the nature and role of intellectuals and writers in advanced capitalism, and their relationship to the struggles of the exploited and oppressed classes. Between Existentialism and Marxism is an impressive demonstration of the breadth and vitality of Sartre’s thought, and its capacity to respond to political and cultural changes in the contemporary world.

    In it, Levinas not only affirms the necessity of an escape from being, but also gives a meaning and a direction to it. Beginning with an analysis of need not as lack or some external limit to a self-sufficient being, but as a positive relation to our being, Levinas moves through a series of brilliant phenomenological analyses of such phenomena as pleasure, shame, and nausea in order to show a fundamental insufficiency in the human condition. In his critical introduction and annotation, Jacques Rolland places On Escape in its historical and intellectual context, and also within the context of Levinas's entire oeuvre, explaining Levinas's complicated relation to Heidegger, and underscoring the way Levinas's analysis of "being riveted," of the need for escape, is a meditation on the body.

    At eighteen, fate would take his remaining family, sending him on the road with three hundred dollars and into the life of a Depression Era migrant worker, but his appetite for knowledge--history, science, mankind--remained and became the basis for his insights on human nature. Filled with timeless aphorisms and entertaining stories, Truth Imagined tracks Hoffer's years on the road, which served as the breeding ground for his most fertile thoughts.

    More specifically, the problem of law that itself violates law is an insurmountable conundrum of all statist philosophies. The problem has never been discussed so profoundly and passionately as in this essay by Frederic Bastiat from 1850. The essay might have been written today. It applies in ever way to our own time, which is precisely why so many people credit this one essay for showing them the light of liberty. Bastiat's essay here is timeless because applies whenever and wherever the state assumes unto itself different rules and different laws from that by which it expects other people to live. And so we have this legendary essay, written in a white heat against the leaders of 19th century France, the reading of which has shocked millions out of their toleration of despotism. This new edition from the Mises Institute revives a glorious translation that has been out of print for a hundred years, one that circulated in Britain in the generation that followed Bastiat's death. This newly available translation provides new insight into Bastiat's argument. It is a more sophisticated, more substantial, and more precise rendering than any in print. The question that Bastiat deals with: how to tell when a law is unjust or when the law maker has become a source of law breaking? When the law becomes a means of plunder it has lost its character of genuine law. When the law enforcer is permitted to do with others' lives and property what would be illegal if the citizens did them, the law becomes perverted. Bastiat doesn't avoid the difficult issues, such as why should we think that a democratic mandate can convert injustice to justice. He deals directly with the issue of the expanse of legislation: It is not true that the mission of the law is to regulate our consciences, our ideas, our will, our education, our sentiments, our sentiments, our exchanges, our gifts, our enjoyments. Its mission is to prevent the rights of one from interfering with those of another, in any one of these things. Law, because it has force for its necessary sanction, can only have the domain of force, which is justice. More from Bastiat's The Law: Socialism, like the old policy from which it emanates, confounds Government and society. And so, every time we object to a thing being done by Government, it concludes that we object to its being done at all. We disapprove of education by the State - then we are against education altogether. We object to a State religion - then we would have no religion at all. We object to an equality which is brought about by the State then we are against equality, etc., etc. They might as well accuse us of wishing men not to eat, because we object to the cultivation of corn by the State. How is it that the strange idea of making the law produce what it does not contain - prosperity, in a positive sense, wealth, science, religion - should ever have gained ground in the political world? The modern politicians, particularly those of the Socialist school, found their different theories upon one common hypothesis; and surely a more strange, a more presumptuous notion, could never have entered a human brain. They divide mankind into two parts. Men in general, except one, form the first; the politician himself forms the second, which is by far the most important. Whether you buy one or one hundred, you can look forward to one of the most penetrating and powerful essays written in the history of political economy.

    The "Treatise" is the first true philosophical expression of dandyism, and is full of well-crafted aphorisms: "Elegant living is, in the broad acceptance of the term, the art of animating repose," runs one classic definition of dandyism, and "One must have studied at least as far as rhetoric to lead an elegant life" asserts the importance of verbal pirouette and dexterous quipping to the dandy. Further embellished with anecdotes and historical and personal illustrations, Balzac's "Treatise" even features a fictitious encounter with the original dandy himself, Beau Brummell. Never before translated into English, this witty tract makes for an illuminating cornerstone to Balzac's "Human Comedy" (which was originally to have included a never-completed four-part philosophical "Pathology of Social Life"). Above all, it represents a decisive moment in the history of dandyism, and an entertaining exposition on the profundities of what lies deepest within all of us: our appearance.