Making reference to an astonishing number of cultures & drawing on scholarship published in no less than half a dozen European languages, Eliade's "The Myth of the Eternal Return makes both intelligible & compelling the religious expressions & activities of a wide variety of archaic & "primitive" religious cultures. While acknowledging that a return to the "archaic" is no longer possible, Eliade passionately insists on the value of understanding this view in order to enrich our contemporary imagination of what it is to be human.

    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.

    It is also an exploration of some of the preeminent thinkers of the seventeenth and eighteenth centuries, such as Descartes, Newton, Locke, and Kant.The ultimate edition of Whitehead’s magnum opus, Process and Reality is a standard reference for scholars of all backgrounds.

    Confronting the views of evolutionary psychologists, utilitarian moralists, and philosophical materialists such as Richard Dawkins and Daniel Dennett, Scruton argues that human beings cannot be understood simply as biological objects. We are not only human animals; we are also persons, in essential relation with other persons, and bound to them by obligations and rights. Our world is a shared world, exhibiting freedom, value, and accountability, and to understand it we must address other people face to face and I to I.Scruton develops and defends his account of human nature by ranging widely across intellectual history, from Plato and Averroes to Darwin and Wittgenstein. The book begins with Kant's suggestion that we are distinguished by our ability to say "I"--by our sense of ourselves as the centers of self-conscious reflection. This fact is manifested in our emotions, interests, and relations. It is the foundation of the moral sense, as well as of the aesthetic and religious conceptions through which we shape the human world and endow it with meaning. And it lies outside the scope of modern materialist philosophy, even though it is a natural and not a supernatural fact. Ultimately, Scruton offers a new way of understanding how self-consciousness affects the question of how we should live.The result is a rich view of human nature that challenges some of today's most fashionable ideas about our species.

    This second edition, newly introduced by Marcuse scholar Douglas Kellner, presents Marcuse's best-selling work to another generation of readers in the context of contemporary events.

    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)

    The second part, "A Reading of Freud," is required reading for anyone seriously interested in psychoanalysis. The third section interpretation of Ricoeur's own theory of symbol—particularly religious symbol—which places this study at the center of contemporary debate over the sense of myth.In this book are revealed Ricoeur the philosopher of language; Ricoeur the critic of Freud; and Ricoeur the theologian of religious symbol. The author is outstanding in all three roles, and the book that emerges is of rare profundity, enormous scope, and complete timeliness.Paul Ricoeur is professor of philosophy at the University of Paris. “Paul Ricouer…has done a study that is all too rare these days, in which one intellect comes to grips with another, in which a scholar devotes himself to a thoughtful, searching, and comprehensive study of a genius…The final result is a unique survey of the panorama of Freudian thought by an observer who, although starting from outside, succeeds in penetrating to its core.” –American Journal of Psychiatry“Primarily an inquiry into the foundations of language and hermeneutics…[Ricoeur uses] the Freudian ‘hermeneutics of suspicion’ as a corrective and counter-balance for phenomenology and create a ‘new phenomenology’…This important work…should have an impact upon serious thinking in philosophy, theology, psychology, and other areas which have been affected by Freud studies.”—International Philosophical Quarterly“A stimulating tour de force that allows us to envisage both the psychoanalytic body of knowledge and the psychoanalytic movement in a broad perspective within the framework of its links to culture, history and the evolution of Western intellectual thought.” – Psychoanalytic Quarterly Paul Ricoeur is a professor of philosophy at the University of Chicago and the University of Paris.

    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.

    Arguing that the best way to learn about philosophy is to think about itsquestions directly, Thomas Nagel considers possible solutions to nine problems--knowledge of the world beyond our minds, knowledge of other minds, the mind-body problem, free will, the basis of morality, right and wrong, the nature of death, the meaning of life, and the meaning of words. Althoughhe states his own opinions clearly, Nagel leaves these fundamental questions open, allowing students to entertain other solutions and encouraging them to think for themselves.

    He argues that the only feasible explanations of scientific successes are historical explanations, and that anarchism must now replace rationalism in the theory of knowledge.

    in the eastern outreaches of the Roman Empire. Sold as a child and crippled from the beatings of his master, Epictetus was eventually freed, rising from his humble roots to establish an influential school of Stoic philosophy. Stressing that human beings cannot control life, only how they respond to it, Epictetus dedicated his life to outlining the simple way to happiness, fulfillment, and tranquility. By putting into practice the ninety-three witty, wise, and razor-sharp instructions that make up The Art of Living, readers learn to successfully meet the challenges of everyday life and face life's inevitable losses and disappointments with grace. Epictetus's teachings rank among the greatest wisdom texts of human civilization. Sharon Lebell presents this esteemed philosopher's invaluable insights for the first time in a splendidly down-to-earth rendition. The result is the West's first and best primer for living the best possible life -- as helpful in the twenty-first century as it was in the first.

    The remarkable best-seller -- a long-lost, 300-year-old book of wisdom on how to live successfully yet responsibly in a society governed by self-interest -- as acute as Machiavelli yet as humanistic and scrupulously moral as Marcus Aurelius.

    In this translation of his influential 1990 book Le Contrat Naturel, Serres calls for a natural contract to be negotiated between Earth and its inhabitants.World history is often referred to as the story of human conflict. Those struggles that are seen as our history must now include the uncontrolled violence that humanity perpetrates upon the earth, and the uncontrollable menace to human life posed by the earth in reaction to this violence. Just as a social contract once brought order to human relations, Serres believes that we must now sign a "natural contract" with the earth to bring balance and reciprocity to our relations with the planet that gives us life. Our survival depends on the extent to which humans join together and act globally, on an earth now conceived as an entity. Tracing the ancient beginnings of modernity, Serres examines the origins and possibilities of a natural contract through an extended meditation on the contractual foundations of law and science. By invoking a nonhuman, physical world, Serres asserts, science frees us from the oppressive confines of a purely social existence, but threatens to become a totalitarian order in its own right. The new legislator of the natural contract must bring science and law into balance.Serres ends his meditation by retelling the story of the natural contract as a series of parables. He sees humanity as a spacecraft that with the help of science and technology has cast off from familiar moorings. In place of the ties that modernity and analytic reason have severed, we find a network of relations both stranger and stronger than any we once knew, binding us to one another and to the world. The philosopher's harrowing and joyous task, Serres tells us, is that of comprehending and experiencing the bonds of violence and love that unite us in our spacewalk to the spaceship Mother Earth. "Wise, rich and poetic . . . not simply a philosophical study of the Environment, or an ecological questioning of Philosophy . . . Nature is acknowledged as an inside force which breaks [the philosopher's] discourse, and opens it up to a vigilant poetic meditation."--Substance: A Review of Theory and Literary Criticism

    While the Meditations were composed to provide personal consolation and encouragement, Marcus Aurelius also created one of the greatest of all works of philosophy: a timeless collection that has been consulted and admired by statesmen, thinkers and readers throughout the centuries.