Explore the philosophy at the core of the apocalyptic future of Mad Max Beneath the stylized violence and thrilling car crashes, the Mad Max films consider universal questions about the nature of human life, order and anarchy, justice and moral responsibility, society and technology, and ultimately, human redemption. In Mad Max and Philosophy, a diverse team of political scientists, historians, and philosophers investigates the underlying themes of the blockbuster movie franchise, following Max as he attempts to rebuild himself and the world around him. Requiring no background in philosophy, this engaging and highly readable book guides you through the barren wastelands of a post-apocalyptic future as you explore ethics and politics in The Wasteland, the importance of costumes and music, humankind's relationship with nature, commerce, gender, religion, madness, and much more. Covers all of George Miller's Mad Max films, including Mad Max: Fury Road Discusses connections between Mad Max and Nietzsche, Malthus, Mill, Foucault, Sartre, and other major philosophers Follows Max's journey from policeman and family man to lost soul in search of redemption Examines the future of technology and possible impacts on society, the environment, and access to natural resources Delves into feminist themes of Mad Max, such as the reversal of heroic gender roles in Fury Road and relationships between power and procreation Part of the bestselling Blackwell Philosophy and Pop Culture series, Mad Max and Philosophy: Thinking Through the Wasteland is a must-read for anyone wanting to philosophically engage with Max, Furiosa, and their dystopian world.

Recent Anglophone scholarship has successfully shown that Nietzsche's thought makes important contributions to a wide range of contemporary philosophical debates. In so doing, however, scholarship has lost sight of another important feature of Nietzsche's project, namely his desire to challenge the very conception of philosophy that has been used to assess his merits as a philosopher. In other words, contemporary scholarship has overlooked Nietzsche's contributions to metaphilosophy, i.e. debates around the nature, methods, and aims of philosophy. This important new collection of essays brings together an international group of distinguished scholars to explore and discuss these contributions and debates. It will appeal to anyone interested in metaphilosophy, Nietzsche studies, German studies, or intellectual history.

Between 1878 and 1882, Nietzsche published what he called 'the free spirit works': Human, All Too Human; Assorted Opinions and Maxims; The Wanderer and His Shadow; Daybreak; and The Gay Science. Often approached as a mere assemblage of loosely connected aphorisms, these works are here re-interpreted as a coherent narrative of the steps Nietzsche takes in educating himself toward freedom that executes a dialectic between scientific truth-seeking and artistic life-affirmation. Matthew Meyer's new reading of these works not only provides a more convincing explanation of their content but also makes better sense of the relationship between them and Nietzsche's larger oeuvre. His argument shows how these texts can and should be read as a unified project even while they present multiple, in some cases conflicting, images of the free spirit. The book will appeal to anyone who is interested in Nietzsche's philosophy and especially to those puzzled about how to understand the peculiarities of the free spirit works.

Between 1878 and 1882, Nietzsche published what he called 'the free spirit works': Human, All Too Human; Assorted Opinions and Maxims; The Wanderer and His Shadow; Daybreak; and The Gay Science. Often approached as a mere assemblage of loosely connected aphorisms, these works are here re-interpreted as a coherent narrative of the steps Nietzsche takes in educating himself toward freedom that executes a dialectic between scientific truth-seeking and artistic life-affirmation. Matthew Meyer's new reading of these works not only provides a more convincing explanation of their content but also makes better sense of the relationship between them and Nietzsche's larger oeuvre. His argument shows how these texts can and should be read as a unified project even while they present multiple, in some cases conflicting, images of the free spirit. The book will appeal to anyone who is interested in Nietzsche's philosophy and especially to those puzzled about how to understand the peculiarities of the free spirit works.

Recent Anglophone scholarship has successfully shown that Nietzsche's thought makes important contributions to a wide range of contemporary philosophical debates. In so doing, however, scholarship has lost sight of another important feature of Nietzsche's project, namely his desire to challenge the very conception of philosophy that has been used to assess his merits as a philosopher. In other words, contemporary scholarship has overlooked Nietzsche's contributions to metaphilosophy, i.e. debates around the nature, methods, and aims of philosophy. This important new collection of essays brings together an international group of distinguished scholars to explore and discuss these contributions and debates. It will appeal to anyone interested in metaphilosophy, Nietzsche studies, German studies, or intellectual history.

Nietzsche's work was shaped by his engagement with ancient Greek philosophy. Matthew Meyer analyzes Nietzsche's concepts of becoming and perspectivism and his alleged rejection of the principle of non-contradiction, and he traces these views back to the Heraclitean-Protagorean position that Plato and Aristotle critically analyze in the Theaetetus and Metaphysica IV, respectively. At the center of this Heraclitean-Protagorean position is a relational ontology in which everything exists and is what it is only in relation to something else. Meyer argues that this relational ontology is not only theoretically foundational for Nietzsche's philosophical project, in that it is the common element in Nietzsche's views on becoming, perspectivism, and the principle of non-contradiction, but also textually foundational, in that Nietzsche implicitly commits himself to such an ontology in raising the question of opposites at the beginning of both Human, All Too Human and Beyond Good and Evil.

This book offers a new account of the context in which Heraclitus develops his views on meaning and knowledge. The frame of mythic thinking affords insight into important dimensions of Heraclitus's thought, particularly the simultaneous holism and fragmentation that characterized his ideas on the world and on wisdom. Heraclitus's idea of shared thinking captures the holistic-fragmented nature of the social bond perfectly. A close reading of his thought suggests we should not take the continuity of thought as passive or stable. Thus, we discover that the signature Heraclitean concept of the agon (conflict) is present in the fragments that describe shared thinking. The fragments cannot be exhausted of meaning because they capture the very essence of meaning, fragmentation, within. In sum, Heraclitus seems to suggest that philosophy should not wish away conflict and competition in its definitions of the world, but see conflict as the basis of any world it might hope to define.