Now in paperback, Sandra Laugier's reconsideration of analytic philosophy and ordinary language. Sandra Laugier has long been a key liaison between American and European philosophical thought, responsible for bringing American philosophers such as Ralph Waldo Emerson, Henry David Thoreau, and Stanley Cavell to French readers—but until now her books have never been published in English. Why We Need Ordinary Language Philosophy rights that wrong with a topic perfect for English-language readers: the idea of analytic philosophy.   Focused on clarity and logical argument, analytic philosophy has dominated the discipline in the United States, Australia, and Britain over the past one hundred years, and it is often seen as a unified, coherent, and inevitable advancement. Laugier questions this assumption, rethinking the very grounds that drove analytic philosophy to develop and uncovering its inherent tensions and confusions. Drawing on J. L. Austin and the later works of Ludwig Wittgenstein, she argues for the solution provided by ordinary language philosophy—a philosophy that trusts and utilizes the everyday use of language and the clarity of meaning it provides—and in doing so offers a major contribution to the philosophy of language and twentieth- and twenty-first-century philosophy as a whole.

This is the first book to explore the hold of TV series on our lives from a philosophical and ethical perspective. Sandra Laugier argues that this vital and ubiquitous expression of popular culture throughout the world is transformative in its effects on the activity of philosophy in everyday life. Drawing on Stanley Cavell’s work on film and ordinary experience, Laugier contends that we are deeply affected by the formative role played by the TV series we watch, and by the ways they become interconnected with our daily lives. The philosophical thinking embodied in series empowers individuals in their capacity to experience, understand and appropriate elements of the world, and to educate themselves. Through our relationships with TV series, we develop our own tastes and competences, which are constitutive of our distinct experience of life. ‘Series-philosophy’ is thus a democratizing force. It also offers us a new ethics, for morality can be found not in general rules and abstract principles but in the narrative texture of characters in everyday situations facing particular ethical problems, and with whom we form attachments that result in our moral education—in sometimes surprising ways.

As the work of thinkers like Michel Foucault, FranAois Jacob, Louis Althusser, and Pierre Bourdieu demonstrates, Georges Canguilhem exerted tremendous influence on the philosophy of science and French philosophy more generally. In Knowledge of Life, a book that spans twenty years of his essays and lectures, Canguilhem offers a series of epistemological histories that seek to establish and clarify the stakes, ambiguities, and emergence of philosophical and biological concepts that defined the rise of modern biology. How do transformations in biology and modern medicine shape conceptions of life? How do philosophical concepts feed into biological ideas and experimental practices and how re they themselves transformed? How does knowledge "undo the experience of life so as to help man remake what life has made without him, in him or outside of him?" Knowledge of Life is Georges Canguilhem's effort to explain how the movements of knowledge and life each come to rest on the other. Published at the dawn of the genetic revolution, and still pertinent today, Knowledge of Life tackles the history of cell theory, the conceptual moves towards and away from mechanical understandings of the organism, the persistence of vitalism, the nature of normality in science and its objects.

One of Hegel's most controversial and confounding claims is that "the real is rational and the rational is real." In this book, one of the world's leading scholars of Hegel, Jean-Francois Kervegan, offers a thorough analysis and explanation of that claim, along the way delivering a compelling account of modern social, political, and ethical life. Kervegan begins with Hegel's term "objective spirit," the public manifestation of our deepest commitments, the binding norms that shape our existence as subjects and agents. He examines objective spirit in three realms: the notion of right, the theory of society, and the state. In conversation with Tocqueville and other theorists of democracy, whether in the Anglophone world or in Europe, Kervegan shows how Hegel--often associated with grand metaphysical ideas--actually had a specific conception of civil society and the state. In Hegel's view, public institutions represent the fulfillment of deep subjective needs--and in that sense, demonstrate that the real is the rational, because what surrounds us is the product of our collective mindedness. This groundbreaking analysis will guide the study of Hegel and nineteenth-century political thought for years to come.