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.

    This ironic perspective on the human condition is valuable but it cannot advance liberalism's social and political goals. In fact, Rorty believes that it is literature and not philosophy that can do this, by promoting a genuine sense of human solidarity. Specifically, it is novelists such as Orwell and Nabokov who succeed in awakening us to the cruelty of particular social practices and individual attitudes. Thus, a truly liberal culture would fuse the private, individual freedom of the ironic, philosophical perspective with the public project of human solidarity as it is engendered through the insights and sensibilities of great writers. Rorty uses a wide range of references--from philosophy to social theory to literary criticism--to elucidate his beliefs.

    . . A prison warder from Kerala is worshipped as an incarnate deity for two months of every year . . . A Jain nun tests her powers of detachment watching her closest friend ritually starve herself to death . . . The twenty-third in a centuries-old line of idol makers struggles to reconcile with his son’s wish to study computer engineering . . . An illiterate goatherd keeps alive in his memory an ancient 200,000-stanza sacred epic . . . A temple prostitute, who resisted her own initiation into sex work, pushes her daughters into the trade she nonetheless regards as a sacred calling.William Dalrymple tells these stories, among others, with expansive insight and a spellbinding evocation of remarkable circumstance, giving us a dazzling travelogue of both place and spirit

    

    Beginning at the time of Alexander the Great, the monsters come fast and furious--Behemoth and Leviathan, Gog and Magog, Satan and his demons, Grendel and Frankenstein, circus freaks and headless children, right up to the serial killers and terrorists of today and the post-human cyborgs oftomorrow. Monsters embody our deepest anxieties and vulnerabilities, Asma argues, but they also symbolize the mysterious and incoherent territory beyond the safe enclosures of rational thought. Exploring sources as diverse as philosophical treatises, scientific notebooks, and novels, Asma unravelstraditional monster stories for the clues they offer about the inner logic of an era's fears and fascinations. In doing so, he illuminates the many ways monsters have become repositories for those human qualities that must be repudiated, externalized, and defeated.

    It is without question Schopenhauer's greatest work. Conceived and published before the philosopher was 30 and expanded 25 years later, it is the summation of a lifetime of thought.For 70 years, the only unabridged English translation of this work was the Haldane-Kemp collaboration. In 1958, a new translation by E. F. J. Payne appeared that decisively supplanted the older one. Payne's translation is superior because it corrects nearly 1,000 errors and omissions in the Haldane-Kemp translation, and it is based on the definitive 1937 German edition of Schopenhauer's work prepared by Dr. Arthur Hübscher. Payne's edition is the first to translate into English the text's many quotations in half a dozen languages. It is thus the most useful edition for the student or teacher.

    As they travel, they write home to wives and eunuchs in the harem and to friends in France and elsewhere. Their colourful observations on the culture differences between West and East culture conjure up Eastern sensuality, repression and cruelty in contrast to the freer, more civilized West - but here also unworthy nobles and bishops, frivolous women of fashion and conceited people of all kinds are satirized. Storytellers as well as letter-writers, Montesquieu's Usbek and Rica are disrespectful and witty, but also serious moralists. Persian Letters was a succès de scandale in Paris society, and encapsulates the libertarian, critical spirit of the early eighteenth century.

    "A perfect work like no other. (Calasso) has re-created . . . the morning of our world."--Gore Vidal. 15 engravings.

    -- Alan Dundes. Propp's work is seminal...[and], now that it is available in a new edition, should be even more valuable to folklorists who are directing their attention to the form of the folktale, especially to those structural characteristics which are common to many entries coming from even different cultures. -- Choice

    The Perennial Philosophy includes selections from Meister Eckhart, Rumi, and Lao Tzu, as well as the Bhagavad Gita, Tibetan Book of the Dead, Diamond Sutra, and Upanishads, among many others.

    The work also constitutes an enduring critique of liberalism and socialism from the perspective of an extreme eccentric individualism. Stirner has latterly been portrayed variously as a precursor of Nietzsche, a forerunner of existentialism, an individualist anarchist, and as manifestly insane. This edition includes an Introduction placing Stirner in his historical context.

    It is more powerful than the Mafia or the military. It has global catastrophic effects and can be found anywhere from the world's most powerful boardrooms to your local pub. This is the immensely powerful force of human stupidity.Seeing the shambolic state of human affairs, and sensing the dark force at work behind it, Carlo M. Cipolla, the late, noted professor of economic history at the University of California, Berkeley, created a vitally important economic model that would allow us to detect, know, and neutralize this threat: The Basic Laws of Human Stupidity.If you've ever found yourself despairing at the ubiquity of stupidity among even the most 'intellectual' of people, then this hilarious, timely, and slightly alarming little book is for you. Arm yourself in the face of baffling political realities, unreasonable colleagues, or the unbridled misery of Christmas day with the in-laws with the first and only economic model for stupidity."Cipolla's subtle tongue-in-cheek humor made this book an underground classic in Italy. Today, under current worldwide political trends, it reads more like black humor. Keep in mind: reliable statistical data shows that 98% of the people seriously believe that they are far less stupid than the average." --Carlo Rovelli, author of Seven Brief Lessons on Physics

    A scholar, wit, lawyer and statesman, he wrote widely on politics, philosophy and science - declaring early in his career that 'I have taken all knowledge as my province'. In this, his most famous work, he considers a diverse range of subjects, such as death and marriage, ambition and atheism, in prose that is vibrant and rich in Renaissance learning. Bacon believed that rhetoric - the force of eloquence and persuasion - could lead the mind to the pure light of reason, and his own rhetorical genius is nowhere better expressed than in these vivid essays.

    In addition to its importance to the history of ideas, this 1795 essay remains relevant to our own time.Beginning with a political analysis of contemporary society — in particular, the French Revolution and its failure to implement universal freedom — Schiller observes that people cannot transcend their circumstances without education. He conceives of art as the vehicle of education, one that can liberate individuals from the constraints and excesses of either pure nature or pure mind. Through aesthetic experience, he asserts, people can reconcile the inner antagonism between sense and intellect, nature and reason.Schiller’s proposal of art as fundamental to the development of society and the individual is an enduringly influential concept, and this volume offers his philosophy’s clearest, most vital expression.

    From their conversation emerges a series of subtle reflections on gender roles, sex in society and the sublimation of basic human instincts. The discussion culminates in a radical challenge to conventional views by Plato's mentor, Socrates, who advocates transcendence through spiritual love. The Symposium is a deft interweaving of different viewpoints and ideas about the nature of love--as a response to beauty, a cosmic force, a motive for social action and as a means of ethical education.For more than seventy years, Penguin has been the leading publisher of classic literature in the English-speaking world. With more than 1,700 titles, Penguin Classics represents a global bookshelf of the best works throughout history and across genres and disciplines. Readers trust the series to provide authoritative texts enhanced by introductions and notes by distinguished scholars and contemporary authors, as well as up-to-date translations by award-winning translators.