Frederick R. Bauer captures the essence of William James in "Science, God's Hard Gift." We have all heard the word "pragmatic." It entered our everyday vocabulary as a result of a series of lectures delivered by William James, the greatest of all great American thinkers. He gave those lectures in 1906, four years before his death at age sixty-eight, in 1910. In the first of those lectures, James described the type of person he wanted to reach, a person not unlike a large number of persons today: "He wants facts; he wants science," James said, "but he also wants a religion."

James did not live to see the incredible new scientific discoveries of the 1900s. Those discoveries have led increasing numbers of experts to claim that modern science has made religion "obsolete." "Science, God's Hard Gift" celebrates this centenary of James's death by updating and expanding his ideas on pragmatism for those contemporaries who want facts and science, but also a religion.

Foucault's philosophical relationship to Heidegger is the subject of continuing academic debate. To date, no comprehensive interpretation of this relationship has emerged. This book provides a groundbreaking new approach to Foucault and Heidegger's relationship, based in an original approach to the problem itself. Rather than explore points of similarity between these thinkers, the book identifies a Heideggerian style, or practice, of thinking in Foucault's work, which first emerges in his early studies of madness and literature. Through a series of penetrating studies, Foucault's Heidegger shows how this philosophical practice informs the content and objectives of Foucault's critical writings to the end of his career. This argument clarifies the central role of transformative experience in Foucault's work. In addition to establishing the nature of Foucault's engagement with Heidegger, it provides a new perspective on the role of 'fiction' in Foucault's critique, and revitalizes our conception of Foucault's status as a philosopher. Foucault's Heidegger will be a landmark in Foucault studies, the first comprehensive account of Foucault's relationship to Heidegger in print. As such, it will be a key reference for future debates on this matter and discussions of Foucault's work generally.

In most commentaries on Hegel's Phenomenology, the emphasis has been on presenting the totality as a chain of phenomenological developments leading up inexorably to the final chapter on "absolute knowledge." In other words, the mission of the commentator has been to make sure that the reader does not miss the forest for the trees, as the saying goes-getting so wrapped up in individual moments that he or she misses the all-important dialectical movement of the work. The present work is a reflection on some of the "trees" that are of interest in their own right, and keys to the ongoing appreciation of this classical work-for example, why language (die Sprache) performs an indispensable function in Hegel's concept of phenomenological development; how the groundbreaking theme of intersubjectivity emerges in this work; why character-types like Hegel's "Unhappy Consciousness" and "Knight of Virtue" have a contemporary relevance; what influence the Phenomenology had on Kierkegaard; why what appear to be mere summaries and recapitulations in the Phenomenology are much more than that; why the literary aspects of this philosophical work should not be overlooked; and why Hegel's "absolute knowledge" is not absolute in any of the usual senses of the word.

This book provides an extensive treatment of Husserl's phenomenology of time-consciousness. Nicolas de Warren uses detailed analysis of texts by Husserl, some only recently published in German, to examine Husserl's treatment of time-consciousness and its significance for his conception of subjectivity. He traces the development of Husserl's thinking on the problem of time from Franz Brentano's descriptive psychology, and situates it in the framework of his transcendental project as a whole. Particular discussions include the significance of time-consciousness for other phenomenological themes: perceptual experience, the imagination, remembrance, self-consciousness, embodiment, and the consciousness of others. The result is an illuminating exploration of how and why Husserl considered the question of time-consciousness to be the most difficult, yet also the most central, of all the challenges facing his unique philosophical enterprise.

British philosopher Michael Oakeshott is widely considered as one of the key conservative thinkers of the 20th century. After publishing many works on religion, he became mostly known for his works on political theory. This valuable volume by Edmund Neill sets out to Oakeshott's thought in an accessible manner, considering its initial reception and long-term influence. "Major Conservative and Libertarian Thinkers" provides comprehensive accounts of the works of seminal conservative thinkers from a variety of periods, disciplines and traditions - the first series of its kind. Even the selection of thinkers adds another aspect to conservative thinking, including not only theorists but also thinkers in literary forms and those who are also practitioners. The series comprises twenty volumes, each including an intellectual biography, historical context, critical exposition of the thinker's work, reception and influence, contemporary relevance, bibliography including references to electronic resources and an index.

Theodor W. Adorno's aesthetics has dominated discussions about art and aesthetic modernism since World War II, and continues to inform contemporary theorizing. Situating Adorno's aesthetic theory in the context of post-Kantian European philosophy, Espen Hammer explores Adorno's critical view of art as engaged in reconsidering fundamental features of our relation to nature and reality. His book is structured around what Adorno regarded as the contemporary aesthetician's overarching task: to achieve a vision of the fate of art in the modern world, while demonstrating its unique cognitive potential. Hammer offers a lively examination of Adorno's work through the central problem of what full human self-actualization would require, and also discusses the wider philosophical significance of aesthetic modernism. This book will be a valuable resource for scholars and students of social philosophy, art, and aesthetics.

Noel Carroll, a brilliant and provocative philosopher of film, has gathered in this book eighteen of his most recent essays on cinema and television--what Carroll calls "moving images." The essays discuss topics in philosophy, film theory, and film criticism. Drawing on concepts from cognitive psychology and analytic philosophy, Carroll examines a wide range of fascinating topics. These include film attention, the emotional address of the moving image, film and racism, the nature and epistemology of documentary film, the moral status of television, the concept of film style, the foundations of film evaluation, the film theory of Siegfried Kracauer, the ideology of the professional western, and films by Sergei Eisenstein and Yvonne Rainer. Carroll also assesses the state of contemporary film theory and speculates on its prospects. The book continues many of the themes of Carroll's earlier work Theorizing the Moving Image and develops them in new directions. A general introduction by George Wilson situates Carroll's essays in relation to his view of moving-image studies.

This book argues that the primary function of human thinking in language is to make judgments, which are logical-normative connections of concepts. Robert Abele points out that this presupposes cognitive conditions that cannot be accounted for by empirical-linguistic analyses of language content or social conditions alone. Judgments rather assume both reason and a unified subject, and this requires recognition of a Kantian-type of transcendental dimension to them. Judgments are related to perception in that both are syntheses, defined as the unity of representations according to a rule/form. Perceptual syntheses are simultaneously pre-linguistic and proto-rational, and the understanding (Kant's Verstand) makes these syntheses conceptually and thus self-consciously explicit. Abele concludes with a transcendental critique of postmodernism and what its deflationary view of ontological categories-such as the unified and reasoning subject-has done to political thinking. He presents an alternative that calls for a return to normativity and a recognition of reason, objectivity, and the universality of principles.

This book presents a comprehensive and detailed exploration of the relationship between the thought of G.W.F. Hegel and that of John McDowell, the latter of whom is widely considered to be one of the most influential living analytic philosophers. It serves as a point of entry in McDowell's and Hegel's philosophy, and a substantial contribution to ongoing debates on perceptual experience and perceptual justification, naturalism, human freedom and action. The chapters gathered in this volume, as well as McDowell's responses, make it clear that McDowell's work paves the way for an original reading of Hegel's texts. His conceptual framework allows for new interpretive possibilities in Hegel's philosophy which, until now, have remained largely unexplored. Moreover, these interpretations shed light on various aspects of continuity and discontinuity between the philosophies of these two authors, thus defining more clearly their positions on specific issues. In addition, they allow us to see Hegel's thought as containing a number of conceptual tools that might be useful for advancing McDowell's own philosophy and contemporary philosophy in general.

The question of Nietzsche's use of political theory has a long and vexed history. The contributors of this book re-situate debates around the notion of difference, in relation to historical and scholarly concerns, but with a view to the current political context. Given that today we are faced with a host of political challenges of domination and resistance, the question raised in this volume is how Nietzsche helps us to think through and to address some of the problems. The authors also discuss how his writings complicate our desire for swift solutions to seemingly intractable problems: how to resist slavishness in thought and action, how to maintain hard-won civil liberties and rights in the face of encroaching hegemonic discourses, practices and forces, or how to counteract global environmental degradation, in short, how to oppose 'totalitarian' movements of homogenization, universalization, equalization, and instead to affirm, both politically and ontologically, a culture of difference.

Life as Art brings the resources of contemporary aesthetics since Nietzsche to bear on the problems of how one integrates the aesthetic emphases of meaning, liberation, and creativity into one's daily life. By linking together the aesthetic and ethical accounts of critical theorists, phenomenologists, and existentialists into a coherent view on the artful life, Life as Art shows the ways in which much of contemporary Continental theory has been concerned with alternative ways of constructing one's own life. Seen as a unified phenomenon, life as art signifies an active attempt to create a life which bears the resistance, openness, and creativity found in artworks.

While the fiction of novelist-philosopher Ayn Rand is extremely popular and enduring, little has been written on it so far. This book consists of essays, most of which are new, by top Rand scholars on Atlas Shrugged, her magnum opus. The essays deal with historical, literary, and philosophical topics, surpassing related writings in breadth and depth of analysis. The historical essays cover the writing of Atlas Shrugged, its publication history, and its reception. The literary essays cover analysis of the novel's plot, theme, and characterization; comparisons with other works, such as the novels of Hugo, Dostoyevsky, and Joyce; and the proper approach to adapting Atlas Shrugged to film. The philosophical essays cover a vast range of topics, including the place of Galt's speech in the novel, the role of the mind in human life, and the evil of non-objective law. Some of the essays make use of previously unpublished material from the Ayn Rand Archives.

The current intensification of scholarly interest in the response of American intellectuals to the rise and fall of American and Soviet Communism, the Cold War, the student movement, and Neo-Conservatism has brought the controversial and fascinating work of Sidney Hook once again to the attention of scholars of American political thought and culture. Beginning his career as the first American scholar of Marxism, a leading disciple of John Dewey, and an early supporter of Soviet Communism, Hook eventually renounced Marxism and came to be one of the most vehement supporters of the Cold War. Throughout his long and unquiet life, Hook was revered as the heir to Dewey's legacy, feared as a fierce polemicist, and criticized from all points of the political spectrum.
The essays in this volume are the outcome of a centennial celebration honoring his life and career. In addition to some of his former students, colleagues, allies and adversaries, this volume contains several essays by relatively unknown scholars. The value of their contributions is measured by fresh insights into Hook's philosophical significance, as well as the underlying argument that adequate distance is needed to evaluate his historical relevance. Despite the contentious nature of these two approaches, ultimately these essays represent the comprehensive attempt to both reexamine Hook's legacy and celebrate his life.
The contributors include Jo-Ann Boydston, Gary Bullert, Steven Cahn, Matthew Cotter, Michael Eldridge, Barbara Forrest, Nathan Glazer, Neil Jumonville, Marvin Kohl, Paul Kurtz, Tibor Machan, Christopher Phelps, Kathleen Poulos, Edward Shapiro, David Sidorsky, Robert Talisse, and Bruce Wilshire.
With a completely revised and updated bibliography of Hook's works, plus an afterword by Richard Rorty, this outstanding collection of essays examining the rich and varied experience of one of America's most misunderstood intellectuals will be of great interest to students and scholars of American intellectual history and philosophy.

For Kierkegaard the most important thing in life is to become a single individual or a true self. We are all born as human beings, but this makes us only members of a crowd, not true selves. To become a true self, we must transcend what we are at any given time and orient ourselves to the possible and to the actuality of the possible, to which all that is possible owes itself. True selves exist only in becoming, they are fragile, and that is their strength. They are not grounded by their own activities, but in a reality extra se, the flip side of which is a deep passivity that underlies all their activity and allows them to continually leave themselves and move beyond their respective actualities toward the new and the possible. Therefore, without the passion of possibility, there is no truly single individual. This study of Kierkegaard's post-metaphysical theology outlines his existential phenomenology of the self by exploring in three parts what Kierkegaard has to say about the sense of self (finitude, uniqueness, self-interpretation, and alienation), about selfless passion (anxiety, trust, hope, and true love), and about how to become a true self (a Christian in Christendom and a neighbor of God's neighbors).

The central concern of this book, first published in 1966 and now reprinted, is to show the hard core of philosophic argument which runs through all Sartre's works and which marks him, more than any other single feature of his writings, as one of the great figures of our time. Mr Manser's critical exposition of Sartre's thought seeks to avoid terms which bring with them pre-conceived attitudes and to help the reader to judge for himself the strengths and weaknesses of the ideas presented.

Madame de Pompadour's famous quip, 'Apr_s nous, le deluge,' serves as fitting inspiration for this lively discussion of postwar French intellectual and cultural life. Over the past thirty years, North American and European scholarship has been significantly transformed by the absorption of poststructuralist and postmodernist theories from French thinkers. But Julian Bourg's seamlessly edited volume proves that, historically speaking, French intellecutal and cultural life since World War Two has involved much more than a few infamous figures and concepts. Motivated by a desire to narrate and contextualize the deluge of 'French theory,' After the Deluge showcases recent work by today's brightest scholars of French intellectual history that historicizes key debates, figures, and turning points in the postwar era of French thought. Relying on primary and archival sources, contributors examine, among other themes: left-wing critiques of the Left, the internationalizing of thought, the institutional and affective conditions of cultural life, and the religious imagination. They revive neglected debates and figures, and they explore the larger impact of political quarrels. In an afterword, preeminent French historian Fran_ois Dosse heralds the arrival of a new generation, a historiographical sensibility that brings fresh, original perspectives and a passion for French history to the contemporary French intellectual arena. After the Deluge adds significant depth and breadth to our understanding of postwar French intellectual and cultural history.

Two words describe a "modern" world: limits and limitless. Traditionally, humans recognized limits of their power. Modernity meant a break. Its protagonists aspired to bring worlds of their imagination into reality. They taught a new anthropology. Humans could ascend to a God-like status. Schabert analyzes the history of the project and its result: a civilization in a perennial crisis. Symptoms of the crisis have been exposed, today mostly in ecological terms. Schabert takes his material from many fields: philosophy, cosmology, natural sciences, literature, social studies, economics, architecture, and political thought. While modernity is endlessly disrupted, a world beyond modernity can be traced, especially in the modern theory of constitutional government. Constitutional governments are formed by limitations within a civilization that is meant to have no limits. What appears to be paradoxical has its own logic, as Baruch Spinoza, John Locke, Montesquieu, John Adams, the Federalist Papers, John Stuart Mill, Walter Bagehot, and Woodrow Wilson have shown. Schabert carefully explicates their constitutional thought. It realized the limits through which modernity holds a promise.

The concept of schizoanalysis is Deleuze and Guattari's fusion of psychoanalytic-inspired theories of the self, the libido and desire with Marx-inspired theories of the economy, history and society. Schizoanalysis holds that art's function is both political and aesthetic - it changes perception. If one cannot change perception, then, one cannot change anything politically. This is why Deleuze and Guattari always insist that artists operate at the level of the real (not the imaginary or the symbolic). Ultimately, they argue, there is no necessary distinction to be made between aesthetics and politics. They are simply two sides of the same coin, both concerned with the formation and transformation of social and cultural norms. Deleuze and the Schizoanalysis of Visual Art explores how every artist, good or bad, contributes to the structure and nature of society because their work either reinforces social norms, or challenges them. From this point of view we are all artists, we all have the potential to exercise what might be called a 'aesthetico-political function' and change the world around us; or, conversely, we can not only let the status quo endure, but fight to preserve it as though it were freedom itself. Edited by one of the world's leading scholars in Deleuze Studies and an accomplished artist, curator and critic, this impressive collection of writings by both academics and practicing artists is an exciting imaginative tool for a upper level students and academics researching and studying visual arts, critical theory, continental philosophy, and media.

"Marx Through Post-Structuralism" presents a thorough critical examination of the readings of Marx given by four post-structuralist thinkers, all key figures in Continental philosophy: Jean-Francois Lyotard, Jacques Derrida, Michel Foucault, and Gilles Deleuze. Arguing that both Marx and the post-structuralists seek to produce a genuinely materialist philosophy, the author aims to develop a better understanding of both Marx and post-structuralism and in so doing to reflect on the possibilities and problems for materialist philosophy more broadly.
Against the common assumption that post-structuralism begins with a rejection of Marx, Choat argues that Marx has been a key influence on post-structuralist thought and that each of the four thinkers examined affirms Marx's contemporary significance. By looking at how these thinkers have read Marx - analysing their direct comments, unspoken uses, and implicit criticisms - the book demonstrates that there is a distinct and original post-structuralist approach to Marx that allows us to read him in a new light.

This new book by Ermanno Bencivenga expands upon his earlier work, which explores the issue of the multiplicity of the subject in contemporary philosophy. In Dancing Souls Bencivenga addresses the crucial question of how the subject can be one and multiple at the same time. Without reducing multiplicity to juxtaposition (or phenomenological schizophrenia), or simple unity to objectivity, Bencivenga locates the subject's unity between various existential positions. He finds that this phenomenon is like the disciplined movement of the dancer through space. Bencivenga explores the structure of this ontological betweenness in its various levels of complexity from the most intimately personal to the communal and the political. Written in a style that is at once highly informed by scholarship while also remaining very personal and honest, Bencivenga does not provide easy answers but struggles with the reader. The novel and engaging form of this book, along with its unique treatment of some of the most perennially engaging philosophical questions will satisfy the most serious scholars, while also appealing to educated readers interested in social ethics and existentialism.

While the fiction of novelist-philosopher Ayn Rand is extremely popular and enduring, little has been written on it so far. This book consists of essays, most of which are new, by top Rand scholars on Atlas Shrugged, her magnum opus. The essays deal with historical, literary, and philosophical topics, surpassing related writings in breadth and depth of analysis. The historical essays cover the writing of Atlas Shrugged, its publication history, and its reception. The literary essays cover analysis of the novel's plot, theme, and characterization; comparisons with other works, such as the novels of Hugo, Dostoyevsky, and Joyce; and the proper approach to adapting Atlas Shrugged to film. The philosophical essays cover a vast range of topics, including the place of Galt's speech in the novel, the role of the mind in human life, and the evil of non-objective law. Some of the essays make use of previously unpublished material from the Ayn Rand Archives.

Analysing the reception of contemporary French philosophy in architecture over the last four decades, Adventures with the Theory of the Baroque and French Philosophy discusses the problematic nature of importing philosophical categories into architecture. Focusing particularly on the philosophical notion of the Baroque in Gilles Deleuze, this study examines traditional interpretations of the concept in contemporary architecture theory, throwing up specific problems such as the aestheticization of building theory and practice. Identifying these and other issues, Nadir Lahiji constructs a concept of the baroque in contrast to the contemporary understanding in architecture discourse. Challenging the contemporary dominance of the Neo-Baroque as a phenomenon related to postmodernism and late capitalism, he establishes the Baroque as a name for the paradoxical unity of 'kitsch' and 'high' art and argues that the digital turn has enhanced the return of the Baroque in contemporary culture and architectural practice that he brands a pseudo-event in the term 'neobaroque'. Lahiji's original critique expands on the misadventure of architecture with French Philosophy and explains why the category of the Baroque, if it is still useful to keep in architecture criticism, must be tied to the notion of Post-Rationalism. Within this latter notion, he draws on the work of Alain Badiou to theorize a new concept of the Baroque as Event. Alongside close readings of Walter Benjamin, Theodor Adorno and Michel Foucault related to the criticism of the Baroque and Modernity and discussions of the work of Frank Gehry, in particular, this study draws on Jacque Lacan's concept of the baroque and presents the first comprehensive treatment of the psychoanalytical theory of the Baroque in the work of Lacan.