"A haunting and often fiercely funny meditation. . . . The marvel of Mr. Eno's voice is how naturally it combines a carefully sculptured lyricism with sly, poker-faced humor. Everyday phrases and familiar platitudes--'Don't ever change, ' 'Who knows'--are turned inside out or twisted into blunt, unexpected punch lines punctuating long rhapsodic passages that leave you happily word-drunk."--"The New York Times" on "Title and Deed"

Known for his wry humor and deeply moving plays, Will Eno's "gift for articulating life's absurd beauty and its no less absurd horrors may be unmatched among writers of his generation" ("The New York Times"). This new volume of the acclaimed playwright's work includes five short plays about being alive--"Behold the Coach, in a Blazer, Uninsured"; "Ladies and Gentlemen, the Rain"; "Enter the Spokeswoman, Gently"; "The Bully Composition"; and "Oh, the Humanity"--as well as "Title and Deed," a haunting and severely funny solo rumination on life as everlasting exile.

Will Eno is the author of Thom Pain (based on nothing), which ran for a year Off-Broadway and was a 2005 Pulitzer Prize finalist. Other works include "Middletown"; "The Flu Season"; "Tragedy: a tragedy"; "Intermission"; "The Realistic Joneses"; and "Gnit," an adaptation of Henrik Ibsen's "Peer Gynt." His many awards include the PEN/Laura Pels International Foundation for Theatre Award, the Horton Foote Prize, and the first-ever Marian Seldes/Garson Kanin Fellowship from the Theater Hall of Fame.

Klarheit in betreff dieser Satze anstrebt, d. i. Einsicht in das Wesen der bei dem Vollzug und den ideal-moglichen Anwendungen solcher Satze ins Spiel tretenden Erkenntnisweisen und der mit diesen sich wesensmassig konstituierenden Sinngebungen und objektiven Gel- 1 11 S tungen * Sprachliche Erorterungen gehoren r nun sicherlich zu den 1 r philosophisch I unerlasslichen Vorbereitungen fur den Aufbau der [A 4] reinen Logik, weil nur durch ihre Mithilfe die eigentlichen Objekte der logischen Forschung und, in weiterer Folge, die wesentlichen Arten und Unterschiede dieser Objekte zu unmissverstandlicher 10 Klarheit herauszuarbeiten sind. Es handelt sich dabei aber nicht um 12 grammatische Erorterungen im r empirischen , auf irgendeine historisch gegebene Sprache bezogenen Sinn, sondern um Erorterun- gen jener allgemeinsten Art, die zur weiteren Sphare einer objekti- ven Theorie der Erkenntnis und, was damit innigst zusammen- 13 15 hangt, einer rreinen Phanomenologie der Denk- und Erkenntniserlebnisse gehoren. rDicse, wie die sie umspannende reine Phanomenologie der Erlebnisse uberhaupt, hat es ausschliesslich mit den in der Intuition erlassbaren und analysierba- ren Erlebnissen in reiner Wesensallgemeinheit zu tun, nicht aber mit 20 empirisch apperzipierten Erlebnissen als realen Fakten, als Erlebnis- sen erlebender Menschen oder Tiere in der erscheinenden und als Erfahrungsfaktum gesetzten Welt. Die in der Wesensintuition direkt erfassten Wesen und rein in den Wesen grundenden Zusammenhan- ge bringt sie deskriptiv in Wesensbegriffen und gesetzlichen 25 Wesensaussagen zu reinem Ausdruck. Jede solche Aussage ist eine 1 14 apriorische im vorzuglichsten Sinne des Wortes.

This volume tackles Goedel's two-stage project of first using Husserl's transcendental phenomenology to reconstruct and develop Leibniz' monadology, and then founding classical mathematics on the metaphysics thus obtained. The author analyses the historical and systematic aspects of that project, and then evaluates it, with an emphasis on the second stage. The book is organised around Goedel's use of Leibniz, Husserl and Brouwer. Far from considering past philosophers irrelevant to actual systematic concerns, Goedel embraced the use of historical authors to frame his own philosophical perspective. The philosophies of Leibniz and Husserl define his project, while Brouwer's intuitionism is its principal foil: the close affinities between phenomenology and intuitionism set the bar for Goedel's attempt to go far beyond intuitionism. The four central essays are `Monads and sets', `On the philosophical development of Kurt Goedel', `Goedel and intuitionism', and `Construction and constitution in mathematics'. The first analyses and criticises Goedel's attempt to justify, by an argument from analogy with the monadology, the reflection principle in set theory. It also provides further support for Goedel's idea that the monadology needs to be reconstructed phenomenologically, by showing that the unsupplemented monadology is not able to found mathematics directly. The second studies Goedel's reading of Husserl, its relation to Leibniz' monadology, and its influence on his publishe d writings. The third discusses how on various occasions Brouwer's intuitionism actually inspired Goedel's work, in particular the Dialectica Interpretation. The fourth addresses the question whether classical mathematics admits of the phenomenological foundation that Goedel envisaged, and concludes that it does not. The remaining essays provide further context. The essays collected here were written and published over the last decade. Notes have been added to record further thoughts, changes of mind, connections between the essays, and updates of references.

This book provides a critical introduction to Heidegger's impact on psychiatry and psychology, and has a focus on the application of his philosophy to psychiatry. This is a complete revision of Heidegger's existential philosophy in the light of psychopathological phenomena. Readers will find here a philosophical inquiry into the problem of mental disorder, which shows Heidegger's own philosophy in a new light, uncovering both its strengths and its weak points. The author maps not only Heidegger's interaction with psychiatric thought, as depicted in his Zollikon Seminars, but also his influence on Swiss phenomenological psychiatry. The work treats Heidegger in a critical way, taking the phenomenon of mental disorder as a touchstone on which Heidegger's thought is tested. The results of such a critical examination are important, not only for a better understanding of psychopathological phenomena, but also for a new understanding of Heidegger's approach to human existence. This work treats the phenomenon of mental disorder as a philosophical problem that reflects the ontological character of human existence. Heidegger's approach to mental disorder is confronted with the conceptions of Foucault, Deleuze and Guattari in a novel way. The book is more than just an historical overview as it highlights the limits of phenomenological thought in the area of psychiatry and it shows a possible way of moving beyond them. This is a philosophical work with an interdisciplinary range. Scholars of philosophy and those in the growing field of philosophy of psychiatry, as well as those with an interest in Heidegger Studies will be particularly interested in this work.

Lamentations over the disarray and disorientation in the philosophical quest may be heard from all sides today. The horizon of the All no longer beacons, for our hope of attaining it seems ever to recede. Yet, challenging the mistrust of reason that pursuit is precisely engaged in what is undertaken here. Our forty-year elaboration of the ontopoiesis/phenomenology of life as first philosophy/phenomenology in its unravelling of the metamorphic deployment of the logos of life has laid the foundations for the retrieval of the metaphysical vision. Here the classic concerns of philosophy are not negligently dismissed but are ciphered afresh in the light of innumerable perspectives and insights brought to philosophical attention in a New Enlightenment by advances in the sciences of life and of human apprehension. Strikingly enough pursuit of the greatest enigma of all, namely, that of the All enhancing Divine, is revived in the revelation that the logos informing life is the Fullness of God. In the Fullness being revealed in the infinite intricacies of the operations of the Logos of Life, we find the plenitude of God's experiencing man. In times when the prevailing critique of reason casts aspersions on the quest for God through reason, the full revelation of the logos brings to the entire human experience the infinities of God.

At the origin of this volume, a simple question: what to make of that surprisingly monotonous series of statements produced by our societies and our philosophers that all converge in one theme - the importance of difference? To clarify the meaning of the difference at stake here, we have tried to rephrase it in terms of the two major and mutually competing paradigms provided by the history of phenomenology only to find both of them equally unable to accommodate this difference without violence. Neither the ethical nor the ontological approach can account for a subject that insists on playing a part of its own rather than following the script provided for it by either Being or the Good. What appears to be, from a Heideggerian or Levinasian perspective, an unwillingness to open up to what offers to deliver us from the condition of subjectivity is analysed in these pages as a structure in its own right. Far from being the wilful, indifferent and irresponsive being its critics have portrayed it to be, the so-called 'postmodern' subject is essentially finite, not even able to assume the transcendence to which it owes its singularity. This inability is not a lack - it points instead to a certain unthought shared by both Heidegger and Levinas which sets the terms for a discussion no longer our own. Instead of blaming Heidegger for underdeveloping 'being-with', we should rather stress that his account of mineness may be, in the light of contemporary philosophy, what stands most in need of revision. And, instead of hailing Levinas as the critic whose stress on the alterity of the Other corrects Heidegger's existential solipsism, the problems into which Levinas runs in defining that alterity call for a different diagnosis and a corresponding change in the course that phenomenology has taken since. Instead of preoccupying itself with the invisible, we should focus on the structures of visibility that protect us from its terror. The result? An account of difference that is neither ontological nor ethical, but 'me-ontological', and that can help us understand some of the problems our societies have come to face (racism, sexism, multiculturalism, pluralism). And, in the wake of this, an unexpected defence of what is at stake in postmodernism and in the question it has refused to take lightly: who are we? Finally, an homage to Arendt and Lyotard who, if read through each other's lenses, give an exact articulation to the question with which our age struggles: how to think the 'human condition' once one realizes that there is an 'inhuman' side to it which, instead of being its mere negation, turns out to be that without which it would come to lose its humanity?

This volume centers on the exploration of the ways in which the canonical texts and thinkers of the phenomenological and existential tradition can be utilized to address contemporary, concrete philosophical issues. In particular, the included essays address the key facets of the work of Charles Guignon, and as such, honor and extend his thought and approach to philosophy. To this end, the four main sections of the volume deal with the question of authenticity, i.e. what it means to be an authentic person, the ways in which the phenomenological and existential traditions can impact the sciences, how best to understand the fact of human mortality, and, finally, the ways philosophical reflection can help address current questions of value. The volume is designed primarily to serve as a secondary resource for students and specialists interested in rediscovering the practical application of existential and phenomenological thought. The collection of scholarly essays, then, could be used in conjunction with some of the more recent scholarship concerning the practical value of philosophy. Along with contributing to previous scholarship, the essays in this proposed volume attempt to update and expand the scope of phenomenological and existential inquiry.

Phenomenology is about subjective aspects of the mind, such as the conscious states associated with vision and touch, and the conscious states associated with emotions and moods, such as feelings of elation or sadness. These states have a distinctive first-person 'feel' to them, called their phenomenal character. In this respect they are often taken to be radically different from mental states and processes associated with thought. This is the first book to fully question this orthodoxy and explore the prospects of cognitive phenomenology, applying phenomenology to the study of thought and cognition. Does cognition have its own phenomenal character? Can introspection tell us either way? If consciousness flows in an unbroken 'stream' as William James argued, how might a punctuated sequence of thoughts fit into it? Elijah Chudnoff begins with a clarification of the nature of the debate about cognitive phenomenology and the network of concepts and theses that are involved in it. He then examines the following topics: introspection and knowledge of our own thoughts phenomenal contrast arguments the value of consciousness the temporal structure of experience the holistic character of experience and the interdependence of sensory and cognitive states the relationship between phenomenal character and mental representation. Including chapter summaries, annotated further reading, and a glossary, this book is essential reading for anyone seeking a clear and informative introduction to and assessment of cognitive phenomenology, whether philosophy student or advanced researcher. It will also be valuable reading for those in related subjects such as philosophy of mind, philosophy of psychology and epistemology.

This book explores Hegel's response to the French Revolutionary Terror and its impact on Germany. Like many of his contemporaries, Hegel was struck by the seeming parallel between the political upheaval in France and the upheaval in German philosophy inaugurated by the Protestant Reformation and brought to a climax by German Idealism. Many thinkers reasoned that a political revolution would be unnecessary in Germany, because this intellectual "revolution" had preempted it. Having already been through its own cataclysm, Germany would be able to extract the energy of the Revolution and channel its radicalism into thought. Hegel comes close to making such an argument too. But he also offers a powerful analysis of how this kind of secondhand history gets generated in the first place, and shows what is stake. This is what makes him uniquely interesting among his contemporaries: he demonstrates how a fantasy can be simultaneously deconstructed and enjoyed.
"Mourning Sickness" provides a new reading of Hegel in the light of contemporary theories of historical trauma. It explores the ways in which major historical events are experienced vicariously, and the fantasies we use to make sense of them. Comay brings Hegel into relation with the most burning contemporary discussions around catastrophe, witness, memory, and the role of culture in shaping political experience.

The present volume containing the dissertation of Dorion Cairns is the first part of a comprehensive edition of the philosophical papers of one of the foremost disseminators and interpreters of Husserlian phenomenology in North-America. Based on his intimate knowledge of Husserl's published writings and unpublished manuscripts and on the many conversations and discussions he had with Husserl and Fink during his stay in Freiburg i. Br. in 1931-1932 Cairns's dissertation is a comprehensive exposition of the methodological foundations and the concrete phenomenological analyses of Husserl's transcendental phenomenology.The lucidity and precision of Cairns's presentation is remarkable and demonstrates the secure grasp he had of Husserl's philosophical intentions and phenomenological distinctions. Starting from the phenomenological reduction and Husserl's Idea of Philosophy, Cairns proceeds with a detailed analysis of intentionality and the intentional structures of consciousness. In its scope and in the depth and nuance of its understanding, Cairns's dissertation belongs beside the writings on Husserl by Levinas and Fink from the same period.

The classic conception of human transcendental consciousness assumes its self-supporting existential status within the horizon of life-world, nature and earth. Yet this assumed absoluteness does not entail the nature of its powers, neither their constitutive force. This latter call for an existential source reaching beyond the generative life-world network. Transcendental consciousness, having lost its absolute status (its point of reference) it is the role of the logos to lay down the harmonious positioning in the cosmic sphere of the all, establishing an original foundation of phenomenology in the primogenital ontopoiesis of life.

This book is an effort to bring genetic-phenomenological analyses in contact with empirical psychology, neurology, cognitive science and research in primate cognition. The conclusion reached is that most higher-order achievements of our mind might in fact be accomplished without language in the low-level system of phantasmatic imagination. This leads to an "inclusive theory of the subject" which allows us to understand how higher-organized animals like primates can think.

This is an exceptional volume which expands upon the World Phenomenology Institute's recent research: the study of the beautiful intertwining of the skies and the cosmos with the human pursuits of philosophy, literature and the arts. The relationship of humans to the cosmos is examined through the exploration of phenomenology, metaphysics and the arts. The authors of this volume write on a variety of topics which all seek to open the reader's eyes to the relationship of humans and our perception of our place in the cosmos. This volume offers a framework in which to present a rich panorama; a variety of perspectives illustrating how the perception of the interplay between human beings and the celestial realm advances in common experience and worldviews. This attempt to uncover our cosmic position is a great and worthwhile intellectual challenge. Philosophy as well as literature and the arts are nourished by this human quest for knowledge and understanding.

At the heart of this book, a question: what to make of the creeping competences of the EU and of the role the European Court of Justice plays in this respect? Taking the implied powers doctrine as its starting point, the hypothesis is that it shows what is ultimately at stake in the concept of legal competence: the problem of creation in law, or the relationship between constituent and constituted power. By rethinking this relationship, a new conceptual framework to make sense of creeping competences is designed. For this, the work of Maurice Merleau-Ponty is used. Tracing back the philosophical roots of creation, legal constitution is understood as constitution in passivity. This leads to a whole new interpretation of the relationship between law and politics, rule following, authority, competences and European integration. From this perspective specific chapters in the case law of the European Court of Justice are reread and the logic behind the competence creep is unmasked. new back cover copy: Europe's constitutional journey has not been a smooth one, and a better division and definition of competence in the European Union is a key issue that needs to be addressed. How can the division of competence be made more transparent? Does there need to be a reorganization of competence? How can it be ensured that the redefined division of competence will not lead to a creeping expansion of the competence of the Union or to encroachment upon the exclusive areas of competence of the Member States and, where there is provision, regions? And how can it be ensured that the European dynamic does not come to a halt? Indeed, has the creeping expansion of the competence of the Union already come to a halt? These are the questions this book explores. The Passivity of Law: Competence and Constitution in the European Court of Justice opens with a legal account of competence creep, including the role that the European Court of Justice plays in it and a sketch of the present division of competences and the main principles regulating it. It then discusses the relationship between constituent power and constituted or constitutional power from the viewpoint of the history of constitutional history before offering an alternative theory of their relationship, known as "chiastic theory," which is based on the philosophical investigations of Merleau-Ponty. It details how chiastic theory can be used to make sense of the Court's role in the competence creep in general and the doctrine of implied powers in particular, and it utilizes several case studies concerning competences to sustain this claim. Aimed at researchers and practitioners in Philosophy, Phenomenology, Political Science, the Social Sciences and numerous fields of law, this monograph is a seminal work in the evolving theory and practice of EU law.

One can rightly say of Peter Sloterdijk that each of his essays and lectures is also an unwritten book. That is why the texts presented here, which sketch a philosophical physiognomy of Martin Heidegger, should also be characterized as a collected renunciation of exhaustiveness. In order to situate Heidegger's thought in the history of ideas and problems, Peter Sloterdijk approaches Heidegger's work with questions such as: If Western philosophy emerged from the spirit of the polis, what are we to make of the philosophical suitability of a man who never made a secret of his stubborn attachment to rural life? Is there a provincial truth of which the cosmopolitan city knows nothing? Is there a truth in country roads and cabins that would be able to undermine the universities with their standardized languages and globally influential discourses? From where does this odd professor speak, when from his professorial chair in Freiburg he claims to inquire into what lies beyond the history of Western metaphysics? Sloterdijk also considers several other crucial twentieth-century thinkers who provide some needed contrast for the philosophical physiognomy of Martin Heidegger. A consideration of Niklas Luhmann as a kind of contemporary version of the Devil's Advocate, a provocative critical interpretation of Theodor Adorno's philosophy that focuses on its theological underpinnings and which also includes reflections on the philosophical significance of hyperbole, and a short sketch of the pessimistic thought of Emil Cioran all round out and deepen Sloterdijk's attempts to think with, against, and beyond Heidegger. Finally, in essays such as "Domestication of Being" and the "Rules for the Human Park," which incited an international controversy around the time of its publication and has been translated afresh for this volume, Sloterdijk develops some of his most intriguing and important ideas on anthropogenesis, humanism, technology, and genetic engineering.

Since the 1930s, philosophy has been divided into two camps: the analytic tradition which prevails in the Anglophone world and the continental tradition which holds sway over the European continent. A Parting of the Ways looks at the origins of this split through the lens of one defining episode: the disputation in Davos, Switerzland, in 1929, between the two most eminent German philosophers, Ernst Cassirer and Martin Heidegger. This watershed debate was attended by Rudolf Carnap, a representative of the Vienna Circle of logical positivists. Michael Friedman shows how philosophical differences interacted with political events. Both Carnap and Heidegger viewed their philosophical efforts as tied to their radical social outlooks, with Carnap on the left and Heidegger on the right, while Cassirer was in the conciliatory classical tradition of liberal republicanism. The rise of Hitler led to the emigration from Europpe of most leading philosophers, including Carnap and Cassirer, leaving Heidegger alone on the continent

Having enjoyed more than a decade of lively critique and creativity, feminist philosophy of religion continues to be a vital field of inquiry. New Topics in Feminist Philosophy of Religion maintains this vitality with both women and men, from their own distinctive social and material locations, contributing critically to the rich traditions in philosophy of religion. The twenty contributors open up new possibilities for spiritual practice, while contesting the gender-bias of traditional concepts in the field: the old models of human and divine will no longer 'simply do'! A lively current debate develops in re-imagining and revaluing transcendence in terms of body, space and self-other relations. This collection is an excellent source for courses in feminist philosophy, phenomenology, hermeneutics and literature, Continental and analytical philosophy of religion, engaging with a range of religions and philosophers including Kant, Kierkegaard, Marx, Heidegger, Arendt, Weil, Beauvoir, Merleau-Ponty, Ricoeur, Levinas, Irigaray, Bourdieu, Kristeva, Le Doeuff, bell hooks and Jantzen.

The contributions, composed in this volume, are inspired not only by the necessity but also by the potentialities of a process which continues and deepens cross-cultural understanding, especially between Islamic and Western philosophy. Following the tradition of an East-Western symphony of thoughts, the authors focus on common horizons and while applying comparative and historical approaches, varieties of unity appear on the ways towards a New Enlightenment. The creative force, orchestrating the harmony in the web of Life, communicates in the mean time with the capacities of human beings, advancing in deciphering its micro-macrocosmic dimensions. Here, the encounter of the Logos of Life Philosophy (A-T. Tymieniecka) and Islamic Philosophy open the space for constructive disputation. In the wake of the crisis of postmodern unknowability, paths towards a new critique of reason go hand in hand with fundamental issues, being reflected newly.

This volume is the first book-length analysis of the problematic concept of the 'horizon' in Edmund Husserl's phenomenology, as well as in phenomenology generally. A recent arrival on the conceptual scene, the horizon still eludes robust definition. The author shows in this authoritative exploration of the topic that Husserl, the originator of phenomenology, placed the notion of the horizon at the centre of philosophical enquiry. He also demonstrates the rightful centrality of the concept of the horizon, all too often viewed as an imprecise metaphor of tangential significance. His systematic analysis deploys both early and late work by Husserl, as well as hitherto unpublished manuscripts. Opening out the question to include that of the origins of the horizon, the book explores the horizon as philosophical theme or notion, as a figure of intentionality, and as a signification of one's consciousness of the world-our 'world-horizon'. It argues that the central philosophical significance of the problematic of the horizon makes itself apparent in realizing how this problematic enriches our philosophical understanding of subjectivity. Systematic, thorough, and revealing, this study of the significance of a core concept in phenomenology will be relevant not only to the phenomenological community, but also to anyone interested in the intersections of phenomenology and other philosophical traditions, such as hermeneutics and pragmatism.

This volume explores Husserl's theory of sensibility and his conceptualization of spatial and temporal constitution. The author maps the linkages between Husserl's 'transcendental aesthetic', the theory of pure experience in empirio-criticism, as well as Immanuel Kant's transcendental philosophy. The core argument in this analysis centers on the relationship between spatiality and temporality in Husserl's philosophy. The study interrogates Husserl's understanding of the relationship between spatiality and temporality in terms of stratifications, analogies and parallelisms. It incorporates a discussion of the potentialities and limitations of such an understanding. It concludes that such limits can be overcome by adopting an understanding of spatiality and temporality as interwoven moments of sensible experience-a 'spatio-temporal intertwining'. This 'intertwining' is made explicit in a thorough inquiry into three central topics in the phenomenological analysis of sensible experience: spatio-temporal individuation, perspectival givenness and bodily experience. The book shows how such an inquiry can form the bedrock of a dynamic and relational understanding of experience as a whole.

First published in 1945, Maurice Merleau-Ponty's monumental Phenomenologie de la perception signalled the arrival of a major new philosophical and intellectual voice in post-war Europe. Breaking with the prevailing picture of existentialism and phenomenology at the time, it has become one of the landmark works of twentieth-century thought. This new translation, the first for over fifty years, makes this classic work of philosophy available to a new generation of readers. Phenomenology of Perception stands in the great phenomenological tradition of Husserl, Heidegger, and Sartre. Yet Merleau-Ponty's contribution is decisive, as he brings this tradition and other philosophical predecessors, particularly Descartes and Kant, to confront a neglected dimension of our experience: the lived body and the phenomenal world. Charting a bold course between the reductionism of science on the one hand and intellectualism on the other, Merleau-Ponty argues that we should regard the body not as a mere biological or physical unit, but as the body which structures one's situation and experience within the world. Merleau-Ponty enriches his classic work with engaging studies of famous cases in the history of psychology and neurology as well as phenomena that continue to draw our attention, such as phantom limb syndrome, synaesthesia, and hallucination. This new translation includes many helpful features such as the reintroduction of Merleau-Ponty's discursive Table of Contents as subtitles into the body of the text, a comprehensive Translator's Introduction to its main themes, essential notes explaining key terms of translation, an extensive Index, and an important updating of Merleau-Ponty's references to now available English translations. Also included is a new foreword by Taylor Carman and an introduction to Merleau-Ponty by Claude Lefort. Translated by Donald A. Landes.

This collection establishes Nietzsche's importance as a political philosopher. It includes a substantial introduction and eighteen chapters by some of the most renowned Nietzsche scholars. The book examines Nietzsche's connections with political thought since Plato, major influences on him, his methodology, and his influence on subsequent thought. The book includes extensive coverage of the debate between radical aristocratic readings of Nietzsche, and more liberal or democratic readings. Close readings of Nietzsche's texts are combined with a contextualising approach to build up a complete picture of his place in political philosophy. Topics include the relevance of Bonapartism and classical liberalism, Nietzsche on Christianity, the cultural history of Germany, the UEbermensch, ethics and politics in Nietzsche, and the controversial question of his political preferences and affinities. Nietzsche's political thought is compared with that of Humboldt, Weber and Foucault. The book is essential reading for anyone concerned with Nietzsche's thought, political philosophy, and the history of political ideas.

This book offers a provocative, clear and rigorously argued account of the nature of perception and its role in the production of knowledge. Walter Hopp argues that perceptual experiences do not have conceptual content, and that what makes them play a distinctive epistemic role is not the features which they share with beliefs, but something that in fact sets them radically apart. He explains that the reason-giving relation between experiences and beliefs is what Edmund Husserl called 'fulfilment' - in which we find something to be as we think it to be. His book covers a wide range of central topics in contemporary philosophy of mind, epistemology and traditional phenomenology. It is essential reading for contemporary analytic philosophers of mind and phenomenologists alike.

Hegel's Phenomenology of Spirit, first published in 1807, is a work with few equals in systematic integrity, philosophical originality and historical influence. This collection of essays, contributed by leading Hegel scholars, examines all aspects of the work, from its argumentative strategies to its continuing relevance to philosophical debates. The collection combines close analysis with wide-ranging coverage of the text, and also traces connections with debates extending beyond Hegel scholarship, including issues in the philosophy of language, philosophy of mind, philosophy of action, ethics, and philosophy of religion. In showing clearly that we have not yet exhausted the Phenomenology's insights, it demonstrates the need for contemporary philosophers to engage with Hegel.