Laing is at his most wickedly iconoclastic in this eloquent assault on conventional morality. Unorthodox to some, brilliantly original to others, The Politics of Experience goes beyond the usual theories of mental illness and alienation, and makes a convincing case for the "madness of morality." Compelling, unsettling, consistently absorbing, The Politics of Experience is a classic of genuine importance that will "excite, enthrall, and disturb. No one who reads it will remain unaffected." (Rollo May, Saturday Review)

    These talks, coming during the last days of his life, were the culmination of the rarest teachings he had to give us; they were the summit of the heights of his wisdom.

    And yet we rarely ask ourselves how we got there or what our occupations mean to us. The Pleasures and Sorrows of Work is an exploration of the joys and perils of the modern workplace, beautifully evoking what other people wake up to do each day–and night–to make the frenzied contemporary world function. With a philosophical eye and his signature combination of wit and wisdom, Alain de Botton leads us on a journey around a deliberately eclectic range of occupations, from rocket science to biscuit manufacture, accountancy to art–in search of what make jobs either fulfilling or soul-destroying.Along the way he tries to answer some of the most urgent questions we can ask about work: Why do we do it? What makes it pleasurable? What is its meaning? And why do we daily exhaust not only ourselves but also the planet? Characteristically lucid, witty and inventive, Alain de Botton’s “song for occupations” is a celebration and exploration of an aspect of life which is all too often ignored and a book that shines a revealing light on the essential meaning of work in our lives.

    He asks how contemporary life diverges from the pattern of creation. How does this affect us? How can we do things differently?Sand Talk provides a template for living. It’s about how lines and symbols and shapes can help us make sense of the world. It’s about how we learn and how we remember. It’s about talking to everybody and listening carefully. It’s about finding different ways to look at things.Most of all it’s about Indigenous thinking, and how it can save the world.

    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.

    . . Powers of Horror is an excellent introduction to an aspect of contemporary French literature which has been allowed to become somewhat neglected in the current emphasis on paraphilosophical modes of discourse. The sections on Céline, for example, are indispensable reading for those interested in this writer and place him within a context that is both illuminating and of general interest." -Paul de Man

    Challenging the reductionist division of people by race, religion, and class, Sen presents an inspiring vision of a world that can be made to move toward peace as firmly as it has spiraled in recent years toward brutality and war.

    Lasch’s identification of narcissism as not only an individual ailment but also a burgeoning social epidemic was groundbreaking. His diagnosis of American culture is even more relevant today, predicting the limitless expansion of the anxious and grasping narcissistic self into every part of American life.The Culture of Narcissism offers an astute and urgent analysis of what we need to know in these troubled times.

    Through our imagination we experience more fully the world both around us and within us. Imagination plays a key role in creativity and innovation.Until the seventeenth century, the human imagination was celebrated. Since then, with the emergence of science as the dominant worldview, imagination has been marginalised -- depicted as a way of escaping reality, rather than knowing it more profoundly -- and its significance to our humanity has been downplayed.Yet as we move further into the strange new dimensions of the twenty-first century, the need to regain this lost knowledge seems more necessary than ever before.This insightful and inspiring book argues that, for the sake of our future in the world, we must reclaim the ability to imagine and redress the balance of influence between imagination and science.Through the work of Owen Barfield, Goethe, Henry Corbin, Kathleen Raine, and others, and ranging from the teachings of ancient mystics to the latest developments in neuroscience, The Lost Knowledge of the Imagination draws us back to a philosophy and tradition that restores imagination to its rightful place, essential to our knowing reality to the full, and to our very humanity itself.

    But if we were to let go of this fond conviction, Bruno Latour asks, what would the world look like? His book, an anthropology of science, shows us how much of modernity is actually a matter of faith.What does it mean to be modern? What difference does the scientific method make? The difference, Latour explains, is in our careful distinctions between nature and society, between human and thing, distinctions that our benighted ancestors, in their world of alchemy, astrology, and phrenology, never made. But alongside this purifying practice that defines modernity, there exists another seemingly contrary one: the construction of systems that mix politics, science, technology, and nature. The ozone debate is such a hybrid, in Latour’s analysis, as are global warming, deforestation, even the idea of black holes. As these hybrids proliferate, the prospect of keeping nature and culture in their separate mental chambers becomes overwhelming—and rather than try, Latour suggests, we should rethink our distinctions, rethink the definition and constitution of modernity itself. His book offers a new explanation of science that finally recognizes the connections between nature and culture—and so, between our culture and others, past and present.Nothing short of a reworking of our mental landscape, We Have Never Been Modern blurs the boundaries among science, the humanities, and the social sciences to enhance understanding on all sides. A summation of the work of one of the most influential and provocative interpreters of science, it aims at saving what is good and valuable in modernity and replacing the rest with a broader, fairer, and finer sense of possibility.

    These simple yet profound instructions, questions, and contemplations will lead you directly into the heart of truth and absolute freedom. This could be the greatest discovery you make in your life. Also available as an audiobook read by Mooji.

    Drawing from a broad spectrum of disciplines, he shows how many common models of reality err by confusing the three realms.

    Richard Sennett’s insights into the danger of the cult of individualism remain thoroughly relevant to our world today. In a new epilogue, he extends his analysis to the new “public” realm of social media, questioning how public culture has fared since the digital revolution.

    Bollingen Series XXEssays which state the fundamentals of Jung's psychological system: "On the Psychology of the Unconscious" & "The Relations Between the Ego & the Unconscious," with their original versions in an appendix.

    Focusing on the “orientation” aspect of “sexual orientation” and the “orient” in “orientalism,” Ahmed examines what it means for bodies to be situated in space and time. Bodies take shape as they move through the world directing themselves toward or away from objects and others. Being “orientated” means feeling at home, knowing where one stands, or having certain objects within reach. Orientations affect what is proximate to the body or what can be reached. A queer phenomenology, Ahmed contends, reveals how social relations are arranged spatially, how queerness disrupts and reorders these relations by not following the accepted paths, and how a politics of disorientation puts other objects within reach, those that might, at first glance, seem awry.Ahmed proposes that a queer phenomenology might investigate not only how the concept of orientation is informed by phenomenology but also the orientation of phenomenology itself. Thus she reflects on the significance of the objects that appear—and those that do not—as signs of orientation in classic phenomenological texts such as Husserl’s Ideas. In developing a queer model of orientations, she combines readings of phenomenological texts—by Husserl, Heidegger, Merleau-Ponty, and Fanon—with insights drawn from queer studies, feminist theory, critical race theory, Marxism, and psychoanalysis. Queer Phenomenology points queer theory in bold new directions.