Though Epicurus faced hostile opposition for centuries after his death, he counts among his many admirers Thomas Hobbes, Thomas Jefferson, Karl Marx, and Isaac Newton. This volume includes all of his extant writings--his letters, doctrines, and Vatican sayings--alongside parallel passages from the greatest exponent of his philosophy, Lucretius, extracts from Diogenes Laertius' "Life of Epicurus," a lucid introductory essay about Epicurean philosophy, and a foreword by Daniel Klein, author of "Travels with Epicurus" and coauthor of the "New York Times" bestseller "Plato and a Platypus Walk into a Bar."

    He is regarded as a leading pioneer of existentialism and one of the greatest philosophers of the 19th Century.In Fear and Trembling, Kierkegaard wanted to understand the anxiety that must have been present in Abraham when God commanded him to offer his son as a human sacrifice. Abraham had a choice to complete the task or to forget it. He resigned himself to the loss of his son, acting according to his faith. In other words, one must be willing to give up all his or her earthly possessions in infinite resignation and must also be willing to give up whatever it is that he or she loves more than God. Abraham had passed the test -- his love for God proved greater than anything else in him. And because a good and just Creator would not want a father to kill his son, God intervened at the last moment to prevent the sacrifice.

    This selection of his writings on religion, ethics, politics, women and many other themes is taken from Schopenhauer's last work, Parerga and Paralipomena, which he published in 1851. He depicts humanity as locked in a struggle beyond good and evil, each individual absolutely free within a Godless world in which art, morality and self-awareness are our only salvation. This innovative and pessimistic view proved powerfully influential upon philosophy and art, affecting the work of Nietzsche and Wittgenstein among others.

    The Meditations, his personal journal, survives to this day as one of the most loved self-help and spiritual classics of all time. In How to Think Like a Roman Emperor, cognitive psychotherapist Donald Robertson weaves the life and philosophy of Marcus Aurelius together seamlessly to provide a compelling modern-day guide to the Stoic wisdom followed by countless individuals throughout the centuries as a path to achieving greater fulfillment and emotional resilience.How to Think Like a Roman Emperor takes readers on a transformative journey along with Marcus, following his progress from a young noble at the court of Hadrian—taken under the wing of some of the finest philosophers of his day—through to his reign as emperor of Rome at the height of its power. Robertson shows how Marcus used philosophical doctrines and therapeutic practices to build emotional resilience and endure tremendous adversity, and guides readers through applying the same methods to their own lives.Combining remarkable stories from Marcus’s life with insights from modern psychology and the enduring wisdom of his philosophy, How to Think Like a Roman Emperor puts a human face on Stoicism and offers a timeless and essential guide to handling the ethical and psychological challenges we face today.

    M. A. Grube's distinguished translations, as revised by John Cooper for Plato, Complete Works (Hacket, 1997). Cooper has also contributed a number of new or expanded footnotes and updated Suggestions for Further Reading.

    The philosophy of La Rochefoucauld, which influenced French intellectuals as diverse as Voltaire and the Jansenists, is captured here in more than 600 penetrating and pithy aphorisms.

    Similarly neither can one day, or a brief space of time, make a man blessed and happy’In the Nicomachean Ethics, Aristotle sets out to examine the nature of happiness. He argues that happiness consists in ‘activity of the soul in accordance with virtue’, for example with moral virtues, such as courage, generosity and justice, and intellectual virtues, such as knowledge, wisdom and insight. The Ethics also discusses the nature of practical reasoning, the value and the objects of pleasure, the different forms of friendship, and the relationship between individual virtue, society and the State. Aristotle’s work has had a profound and lasting influence on all subsequent Western thought about ethical matters.J. A. K. Thomson’s translation has been revised by Hugh Tredennick, and is accompanied by a new introduction by Jonathan Barnes. This edition also includes an updated list for further reading and a new chronology of Aristotle’s life and works.Previously published as Ethics

    And yet it is complete in itself. For it is a work of art." —Walter Kaufmann in the IntroductionNietzsche called The Gay Science "the most personal of all my books." It was here that he first proclaimed the death of God—to which a large part of the book is devoted—and his doctrine of the eternal recurrence.Walter Kaufmann's commentary, with its many quotations from previously untranslated letters, brings to life Nietzsche as a human being and illuminates his philosophy. The book contains some of Nietzsche's most sustained discussions of art and morality, knowledge and truth, the intellectual conscience and the origin of logic.Most of the book was written just before Thus Spoke Zarathustra, the last part five years later, after Beyond Good and Evil. We encounter Zarathustra in these pages as well as many of Nietzsche's most interesting philosophical ideas and the largest collection of his own poetry that he himself ever published.Walter Kaufmann's English versions of Nietzsche represent one of the major translation enterprises of our time. He is the first philosopher to have translated Nietzsche's major works, and never before has a single translator given us so much of Nietzsche.

    F. Skinner makes his definitive statement about humankind and society.Insisting that the problems of the world today can be solved only by dealing much more effectively with human behavior, Skinner argues that our traditional concepts of freedom and dignity must be sharply revised. They have played an important historical role in our struggle against many kinds of tyranny, he acknowledges, but they are now responsible for the futile defense of a presumed free and autonomous individual; they are perpetuating our use of punishment and blocking the development of more effective cultural practices. Basing his arguments on the massive results of the experimental analysis of behavior he pioneered, Skinner rejects traditional explanations of behavior in terms of states of mind, feelings, and other mental attributes in favor of explanations to be sought in the interaction between genetic endowment and personal history. He argues that instead of promoting freedom and dignity as personal attributes, we should direct our attention to the physical and social environments in which people live. It is the environment rather than humankind itself that must be changed if the traditional goals of the struggle for freedom and dignity are to be reached.Beyond Freedom and Dignity urges us to reexamine the ideals we have taken for granted and to consider the possibility of a radically behaviorist approach to human problems--one that has appeared to some incompatible with those ideals, but which envisions the building of a world in which humankind can attain its greatest possible achievements.

    The author has now revised the original edition to clear up a number of difficulties he and others have found in the original book.Rawls aims to express an essential part of the common core of the democratic tradition - justice as fairness - and to provide an alternative to utilitarianism, which had dominated the Anglo-Saxon tradition of political thought since the nineteenth century. Rawls substitutes the ideal of the social contract as a more satisfactory account of the basic rights and liberties of citizens as free and equal persons. "Each person," writes Rawls, "possesses an inviolability founded on justice that even the welfare of society as a whole cannot override." Advancing the ideas of Rousseau, Kant, Emerson, and Lincoln, Rawls's theory is as powerful today as it was when first published.

    Some are national odes about public affairs; some are pleasant poems of love and wine; some are moral letters; all have a rare perfection.

    Historically, the humanities have been central to education because they have rightly been seen as essential for creating competent democratic citizens. But recently, Nussbaum argues, thinking about the aims of education has gone disturbingly awry both in the United States and abroad. Anxiously focused on national economic growth, we increasingly treat education as though its primary goal were to teach students to be economically productive rather than to think critically and become knowledgeable and empathetic citizens. This shortsighted focus on profitable skills has eroded our ability to criticize authority, reduced our sympathy with the marginalized and different, and damaged our competence to deal with complex global problems. And the loss of these basic capacities jeopardizes the health of democracies and the hope of a decent world. In response to this dire situation, Nussbaum argues that we must resist efforts to reduce education to a tool of the gross national product. Rather, we must work to reconnect education to the humanities in order to give students the capacity to be true democratic citizens of their countries and the world. Drawing on the stories of troubling--and hopeful--educational developments from around the world, Nussbaum offers a manifesto that should be a rallying cry for anyone who cares about the deepest purposes of education.

    Many prominent writers have acknowledged its influence on their work; students of intellectual history consider it a landmark; and the generation born after World War II considers Buber one of its prophets. Buber's main proposition is that we may address existence in two ways: (1) that of the "I" toward an "It," toward an object that is separate in itself, which we either use or experience; (2) that of the "I" toward "Thou," in which we move into existence in a relationship without bounds. One of the major themes of the book is that human life finds its meaningfulness in relationships. All of our relationships, Buber contends, bring us ultimately into relationship with God, who is the Eternal Thou.The need for a new English translation had been felt for many years. The old version was marred by many inaccuracies and misunderstandings, and its recurrent use of the archaic "thou" was seriously misleading. Professor Walter Kaufmann, a distinguished writer and philosopher in his own right who was close to Buber, retranslated the work at the request of Buber's family. He added a wealth of informative footnotes to clarify obscurities and bring the reader closer to the original and wrote an extensive prologue that opened up new perspectives on the book and on Buber's thought. This volume provided a new basis for all subsequent discussions of Buber.

    Routledge is an imprint of Taylor & Francis, an informa company.

    E. Moore's defense of common sense, this much discussed volume collects Wittgenstein's reflections on knowledge and certainty, on what it is to know a proposition for sure.