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This book, first published in 1983, is a radical reinterpretation
of the Hungarian revolution in the context of world politics and
Eastern Europe as a whole. It examines the events and protagonists
with a fresh eye, and relies on witnesses and participants for the
rigorous documentary backing.
This book, first published in 1983, is a radical reinterpretation
of the Hungarian revolution in the context of world politics and
Eastern Europe as a whole. It examines the events and protagonists
with a fresh eye, and relies on witnesses and participants for the
rigorous documentary backing.
First published in 1985, this book provides a stimulating series of
inter-connected essays which address the theme of shame, which,
unlike the problem of conscience, has been seldom discussed by
moral philosophers. The essays focus on the ethical regulation of
human action and judgement, examining both its constant and varying
elements and concentrating on contemporary types of moral
regulation. Professor Heller uses Aristotelian categories, such as
the good life, in her discourse to present a new conception of
rationality, distinguishing between shame regulation and conscience
regulation of moral conduct, and arguing that shame regulation
cannot be completely overcome even in an age of rationalism.
This radical analysis of the role and importance of historiography
interprets the philosophy and theory of history on the basis of
historicity as a human condition. The book examins the norms and
methods of historiography from a philosophical point of view, but
rejects generalisations tht the philosophy of history can provide
all the answers to contemporary problems. Instead it outlines a
feasible theory of history which is still radical enough to apply
to all social structures.
Considering such witnesses of the time as Shakespeare, Dante,
Petrarch, Michelangelo, Machiavelli, Montaigne, More and Bacon,
Agnes Heller looks at both the concept and the image of a
Renaissance man. The concept was generalised and accepted by all;
its characteristic features were man as a dynamic being, creating
and re-creating himself throughout his life. The images of man,
however, were very different, having been formed through the ideas
and imagination of artists, politicians, philosophers, scientists
and theologians and viewed from the different aspects of work,
love, fate, death, friendship, devotion and the concepts of space
and time. Renaissance Man thus stood as both as a leading
protagonist of his time, one who led and formulated the substantial
attitudes of his time, and as one who stood as a witness on the
sidelines of the discussion. This book, first published in English
in 1978, is based on the diverse but equally important sources of
autobiographies, works of art and literature, and the writings of
philosophers. Although she uses Florence as a starting point, Agnes
Heller points out that the Renaissance was a social and cultural
phenomenon common to all of Western Europe; her Renaissance Man is
thus a figure to be found throughout Europe.
This book, first published in 1984, examines the politics and
philosophy of ordinary men and women, and their ordinary
transactions. It analyses the interaction between the individual
and the social, both for the roots of everyday behaviour and for
the means to change the social fabric. Using an approach that
combines Marx, Husserl, Heidegger and Aristotle, Agnes Heller
defines categories such as 'group', 'crowd', 'community', and deals
with characteristics of everyday life such as repetition, rules,
norms, economics, habits, probability, imitation. She also analyses
everyday knowledge, and concludes by looking at the place of
personality in everyday life.
Doomsday or Deterrence? argues against the majority of premises and
conclusions of the antinuclear argument as existed in 1986 when
this study was first published. Feher and Heller's study claims
that social changes are important to curb technology trends that
lean toward the construction of nuclear weapons, as well as using
the 'West' as its own value that needs to be defended and
emphasising the importance of understanding the true feelings
behind the antinuclear argument. This title will be of interest to
students of politics and international relations.
This book, first published in 1984, examines the politics and
philosophy of ordinary men and women, and their ordinary
transactions. It analyses the interaction between the individual
and the social, both for the roots of everyday behaviour and for
the means to change the social fabric. Using an approach that
combines Marx, Husserl, Heidegger and Aristotle, Agnes Heller
defines categories such as 'group', 'crowd', 'community', and deals
with characteristics of everyday life such as repetition, rules,
norms, economics, habits, probability, imitation. She also analyses
everyday knowledge, and concludes by looking at the place of
personality in everyday life.
Grandeur and Twilight of Radical Universalism provides a
theoretical construction to the extraordinary events of the past
several years in Europe and the Soviet Union, and China. These
masterful essays attribute much of the problem of totalitarianism
to its blind acceptance of a Marxist philosophy of practice. With
the failure of communist practice, the collapse of the Marxian
paradigm was quick to follow.At its roots this volume is a critique
of the idea that we can have "scientific knowledge" of the social
and political future. Totalitarian Marxism combined statements of
history and claims of omniscience. Free choice was surrendered to
history, and when the predicted outcomes fail to materialize, when
communism came closer to being buried than capitalism, and western
ideals of democracy proved far more compelling than inherited
doctrines of authoritarianism, the outcome proved monumental and
disastrous.The authors position themselves as evolving from
critical Marxism to post-Marxism, and then post modernism. By this,
they mean a modest view of life, one that moves beyond radical
universalism and grand narrative, into a realization of
individualism and equity concerns are central to the end of the
twentieth century. The volume proceeds historically: from studies
of the classic Marxian legacy; to the early twentieth century
efforts of Lukacs, Weber and Adorno; proceeding to the
disintegration of the Marxian paradigm in both its pure and
revisionist forms. It ends with a study of options posed by this
paradigmatic collapse - to consideration of the status of
postmodernity and the choices between pure relativism and a
theological fundamentalism. ,This is a work of absolute importance
for political philosophy, the sociology of knowledge, and the
history of ideas. In raising recent events to a theoretically
meaningful framework, it represents a refreshing as well as
remarkable step toward understanding Revolutions from 1789 to 1989.
Doomsday or Deterrence? argues against the majority of premises and
conclusions of the antinuclear argument as existed in 1986 when
this study was first published. Feher and Heller's study claims
that social changes are important to curb technology trends that
lean toward the construction of nuclear weapons, as well as using
the 'West' as its own value that needs to be defended and
emphasising the importance of understanding the true feelings
behind the antinuclear argument. This title will be of interest to
students of politics and international relations.
First published in 1985, this book provides a stimulating series of
inter-connected essays which address the theme of shame, which,
unlike the problem of conscience, has been seldom discussed by
moral philosophers. The essays focus on the ethical regulation of
human action and judgement, examining both its constant and varying
elements and concentrating on contemporary types of moral
regulation. Professor Heller uses Aristotelian categories, such as
the good life, in her discourse to present a new conception of
rationality, distinguishing between shame regulation and conscience
regulation of moral conduct, and arguing that shame regulation
cannot be completely overcome even in an age of rationalism.
This radical analysis of the role and importance of historiography
interprets the philosophy and theory of history on the basis of
historicity as a human condition. The book examins the norms and
methods of historiography from a philosophical point of view, but
rejects generalisations tht the philosophy of history can provide
all the answers to contemporary problems. Instead it outlines a
feasible theory of history which is still radical enough to apply
to all social structures.
Considering such witnesses of the time as Shakespeare, Dante,
Petrarch, Michelangelo, Machiavelli, Montaigne, More and Bacon,
Agnes Heller looks at both the concept and the image of a
Renaissance man. The concept was generalised and accepted by all;
its characteristic features were man as a dynamic being, creating
and re-creating himself throughout his life. The images of man,
however, were very different, having been formed through the ideas
and imagination of artists, politicians, philosophers, scientists
and theologians and viewed from the different aspects of work,
love, fate, death, friendship, devotion and the concepts of space
and time. Renaissance Man thus stood as both as a leading
protagonist of his time, one who led and formulated the substantial
attitudes of his time, and as one who stood as a witness on the
sidelines of the discussion. This book, first published in English
in 1978, is based on the diverse but equally important sources of
autobiographies, works of art and literature, and the writings of
philosophers. Although she uses Florence as a starting point, Agnes
Heller points out that the Renaissance was a social and cultural
phenomenon common to all of Western Europe; her Renaissance Man is
thus a figure to be found throughout Europe.
The basic discoveries underlying Marx's critique of political
economy - labour power, surplus value, use value - are all in some
way built upon the concept of need. From Marx's varying and passing
interpretations of a theory of need, Agnes Heller unravels the main
tendencies and demonstrates the importance which Marx attached to
the "restructuring" of a system of needs going beyond the purely
material. She also brings out those aspects, especially the idea of
"radical needs" which point to revolutionary activity and to the
project which Marx could only foresee but which for us today is of
real urgency: the "society of associated producers". Thus Agnes
Heller's study is not only the first full presentation of a
fundamental aspect of Marx, but the basis for a discussion of the
utmost contemporary relevance.
This collection of essays examines the life and thought of Agnes
Heller, who rose to international acclaim as a Marxist dissident in
Eastern Europe, then went on to develop one of the most
comprehensive oeuvres in contemporary philosophy, putting forward a
distinctive ethical theory and analyses of a vast range of topics
covering most every philosophical area. Here, philosophers,
sociologists, journalists, and political scientists contextualize,
compare and assess different elements of Heller's work; the
collection as a whole highlights relevant shifts within that work
as well as its intrinsic consistency. Essays in the collection
address the relationship between philosophy, political practice and
everyday life, Heller's theory of modernity and her ethical theory,
her recent scholarship on comedy and the Biblical book of Genesis,
her theories of radical needs and radical politics, her aesthetic
theory, and questions about her relationship to feminist theory.
The collection includes Heller's reflections on the collected
essays, as well as an early essay on her mentor LukOcs that exposes
her own steadfast engagement with certain practical and
philosophical issues throughout her life's work.
This authoritative survey traces the development of LukAcs' thought
from his conversion to Marxism to his renunciation of "History and
Class Consciousness," from his remarkably fertile 'essay period' to
the "Ontology," The essays explore the evolution of his work in
relation to that of his contemporaries, among them Brecht, Bloch,
and Husserl. They reflect at every turn the contributors' broad
commitment to LukAcs' philosophy, but they are always critical in
their approach. LukAcs' ambiguities are noted without compromise
and his inconsistencies deftly exposed.
The main purpose of this book is to explicate the problematic
relationship between the heterogeneity of what is experienced as
beautiful and the homogeneity of the conceptualization of that
experience, or attempt at such a conceptualization in the era of
modern philosophy. While the heterogeneity of what is experienced
as beautiful was permitted, and indeed celebrated, in the dominant
ancient conception-for example, in the Symposium and Phaedrus of
Plato-the need for homogenization in the later appropriation of
Plato and in the Enlightenment period relegated the beautiful to
the privileged domain of artworks. In her analysis Agnes Heller
provides a unique and significant emphasis on the original 'life
content' of the experience of the beautiful, which becomes lost in
the modern system of the arts. This book details the history of the
concept of the beautiful, starting with what Agnes Heller
distinguishes between the 'warm' metaphysics of beauty and the
'cold' one-inspired by Plato's Janus-faced relationship to
beauty-and ending with a fragmented yet hopeful vision propagated
by Friedrich Nietzsche, Walter Benjamin, and Theodor W. Adorno,
among others. In between these two historical parentheses-the
metaphysical Plato on one hand and the post-metaphysical Nietzsche,
Benjamin, and Adorno on the other hand-lay a plenitude of figures
and intellectual developments, all of which contributed to the
demise of the concept of the beautiful in the Western metaphysical
tradition. The most important of these figures and developments are
examined in this book.
A Short History of My Philosophy is an autobiographic account of
Agnes Heller's intellectual and academic career. While the
narration mainly traces the development of ideas, we also learn how
they occurred in the context of challenging life circumstances.
Agnes Heller presents the life of her ideas is four stages: the
first, "years of apprenticeship," details both the pre- and
post-Hungarian revolution period during which she studied under
Gyorgy Lukacs; the second, "years of dialogue," describes the
relationships of the "Budapest school" in terms of their shared
work and contributions; the third, "years of building and
intervention," gives insight into important works written while
living in Australia, along with Agnes Heller's political
engagements during this period; and finally, the fourth, "years of
wandering," describes the various projects Agnes Heller has
undertaken as a world-traveler at conferences since the departure
of her late husband, Ferenc Feher.
This collection of essays examines the life and thought of Agnes
Heller, who rose to international acclaim as a Marxist dissident in
Eastern Europe, then went on to develop one of the most
comprehensive oeuvres in contemporary philosophy, putting forward a
distinctive ethical theory and analyses of a vast range of topics
covering most every philosophical area. Here, philosophers,
sociologists, journalists, and political scientists contextualize,
compare and assess different elements of Heller's work; the
collection as a whole highlights relevant shifts within that work
as well as its intrinsic consistency. Essays in the collection
address the relationship between philosophy, political practice and
everyday life, Heller's theory of modernity and her ethical theory,
her recent scholarship on comedy and the Biblical book of Genesis,
her theories of radical needs and radical politics, her aesthetic
theory, and questions about her relationship to feminist theory.
The collection includes Heller's reflections on the collected
essays, as well as an early essay on her mentor Lukacs that exposes
her own steadfast engagement with certain practical and
philosophical issues throughout her life's work."
A Theory of Feelings examines the problem of human feelings, widely
understood, from phenomenological, analytic, and historical
perspectives. It begins with an analysis of drives and affects, and
pursues the nature of "feeling" itself, in all of its variability,
through a close study of the distinctive categories of emotions,
emotional dispositions, orientive feelings, and the passions. As
such, the starting point of the anlysis entails an examination of
the characteristics of human involvement, or our ways of being in
the world. Building upon this assessment of the conditions of human
involvement, the philosophical history and emotional economy
characteristic of modern relationships is treated, and the nature
of expression, social division, suffering, and responsibility is
evaluated in light of the theory of feeling presented here. The
book is recommended to anyone interested in philosophy, psychology,
sociology, and cognitive science.
A Theory of Feelings examines the problem of human feelings, widely
understood, from phenomenological, analytic, and historical
perspectives. It begins with an analysis of drives and affects, and
pursues the nature of 'feeling' itself, in all of its variability,
through a close study of the distinctive categories of emotions,
emotional dispositions, orientive feelings, and the passions. As
such, the starting point of the anlysis entails an examination of
the characteristics of human involvement, or our ways of being in
the world. Building upon this assessment of the conditions of human
involvement, the philosophical history and emotional economy
characteristic of modern relationships is treated, and the nature
of expression, social division, suffering, and responsibility is
evaluated in light of the theory of feeling presented here. The
book is recommended to anyone interested in philosophy, psychology,
sociology, and cognitive science.
Arendt understands morality not in terms of maxims or moral
principles, neither in their abstract nor in their relativistic
acceptation. There is an original question raised by Arendt that
has not been taken seriously enough. This question has powerful
moral implications, for it directs us to choose our «company among
men, among things, among thoughts, in the present as well as in the
past. This book is concerned with an ethics based on the visibility
of our words and deeds, in which, apart our intentions, appearance
is ethically relevant. In the ethics of personal responsibility
stands a fundamental dimension of choice able to bridge the self
and the world, consciousness and experience. This ethics takes into
account three levels of responsibility: responsibility towards
ourselves, or how we make our presence in the world; responsibility
to judge; and responsibility to the world through the consistency
of our actions.
Immortal Comedy is the first book to 'think' philosophically about
the comic phenomenon in general. Although author Agnes Heller had
written a book that is both deeply scholarly and meditative on the
subject of the comic form in film, literature, and life her writing
is eminently approachable. In both its subject and style, Immortal
Comedy is a seminal book. In it, Heller takes us on a journey
through theories of comedy beginning with classical thought. She
then detours through foundational political thinkers who refer to,
for instance, laughter and power. We are also introduced to modern
systematic approaches to thinking comedy, psychological approaches,
and existential approaches. The discerning combination of Heller's
individual taste for the pantheon of comedic work and, also, what
critics may consider 'less significant' work gives this book a
character apart from all others. It is the detail with which Heller
makes her discussion, how and where she locates 'the comic, ' and
probably most significantly her discussion of comedy and our own
lives that makes Immortal Comedy a principal book for the entire
range of humanities scholars and enthusiasts
Immortal Comedy is the first book to "think" philosophically about
the comic phenomenon in general. Although author Agnes Heller had
written a book that is both deeply scholarly and meditative on the
subject of the comic form in film, literature, and life her writing
is eminently approachable. In both its subject and style, Immortal
Comedy is a seminal book. In it, Heller takes us on a journey
through theories of comedy beginning with classical thought. She
then detours through foundational political thinkers who refer to,
for instance, laughter and power. We are also introduced to modern
systematic approaches to thinking comedy, psychological approaches,
and existential approaches. The discerning combination of Heller's
individual taste for the pantheon of comedic work and, also, what
critics may consider "less significant" work gives this book a
character apart from all others. It is the detail with which Heller
makes her discussion, how and where she locates "the comic," and
probably most significantly her discussion of comedy and our own
lives that makes Immortal Comedy a principal book for the entire
range of humanities scholars and enthusiasts.
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