In this incisive new work, Eli Friedlander demonstrates that Walter Benjamin's entire corpus, from early to late, comprises a rigorous and sustained philosophical questioning of how human beings belong to nature. Across seemingly heterogeneous writings, Friedlander argues, Benjamin consistently explores what the natural in the human comes to, that is, how nature is transformed, actualized, redeemed, and overcome in human existence. The book progresses gradually from Benjamin's philosophically fundamental writings on language and nature to his Goethean empiricism, from the presentation of ideas to the primal history of the Paris arcades. Friedlander's careful analysis brings out how the idea of natural history inflects Benjamin's conception of the work of art and its critique, his diagnosis of the mythical violence of the legal order, his account of the body and of action, of material culture and technology, as well as his unique vision of historical materialism. Featuring revelatory new readings of Benjamin's major works that differ, sometimes dramatically, from prevailing interpretations, this book reveals the internal coherence and philosophical force of Benjamin's thought.

Friedlander's book provides an afterlife for the Reveries in modern philosophy. It constitutes an alternative to the analytic tradition's revival of Rousseau, primarily through Rawls' influential vision of the social contract. It also counters the fate of Rousseau's writings in the continental tradition, determined by and large by Derrida's deconstruction.

Friedland presents the Laws, Plato's longest dialogue, as a drama that must be interpreted with close and sustained attention to each of its three characters. He argues that Megillos, seen by most commentators as the most obtuse character in the dialogue, is in fact a man of few words but of surprising capacity for reflection. This capacity, and the crisis to which it brings him, is key to understanding the Laws' exploration of human nature, permanently drawn both to what is beyond and beneath it. The political project outlined in the dialogue, with its almost programmatic focus on the mundane, is a genuinely philosophical opportunity to consider the relationship between competing demands for human beings - between divine and animal nature, and also including the always tense but necessary antagonisms and affinities between politics and human sexuality.

In this incisive new work, Eli Friedlander demonstrates that Walter Benjamin's entire corpus, from early to late, comprises a rigorous and sustained philosophical questioning of how human beings belong to nature. Across seemingly heterogeneous writings, Friedlander argues, Benjamin consistently explores what the natural in the human comes to, that is, how nature is transformed, actualized, redeemed, and overcome in human existence. The book progresses gradually from Benjamin's philosophically fundamental writings on language and nature to his Goethean empiricism, from the presentation of ideas to the primal history of the Paris arcades. Friedlander's careful analysis brings out how the idea of natural history inflects Benjamin's conception of the work of art and its critique, his diagnosis of the mythical violence of the legal order, his account of the body and of action, of material culture and technology, as well as his unique vision of historical materialism. Featuring revelatory new readings of Benjamin's major works that differ, sometimes dramatically, from prevailing interpretations, this book reveals the internal coherence and philosophical force of Benjamin's thought.

The theme of the philosopher as therapist dominates Nietzsche's entire opus, from his earliest writings to the Zarathustra period and beyond. Nietzsche wishes to hasten the coming and future sanctification of a new type of synthetic human being, and his entire teaching is shaped by his own struggles against illness.Yet few Nietzsche scholars have paid this crucial therapeutic element of his thought sufficient attention. This collection of essays by leading scholars in the field is composed around the Nietzschean insight, which has its roots in the Hippocratic tradition of ancient medicine, that beliefs, behaviours, ideals and patterns of striving are not things for which individuals or even cultures are responsible. Rather, they are symptoms of what an individual or culture is, which symptoms require diagnostic interpretation and evaluation. The book identifies three principal approaches in Nietzsche's philosophy: diagnostic, prognostic and therapeutic. Each essay takes up this essential insight into Nietzsche's therapeutic philosophy from a different perspective and collectively they reveal an array of insightful approaches to self-induced enhancement, for both individuals and cultures.

Friedland presents the Laws, Plato's longest dialogue, as a drama that must be interpreted with close and sustained attention to each of its three characters. He argues that Megillos, seen by most commentators as the most obtuse character in the dialogue, is in fact a man of few words but of surprising capacity for reflection. This capacity, and the crisis to which it brings him, is key to understanding the Laws' exploration of human nature, permanently drawn both to. The political project outlined in the dialogue, with its almost programmatic focus on the mundane, is a genuinely philosophical opportunity to consider the relationship between competing demands for human beings - between divine and animal nature, and also including the always tense but necessary antagonisms and affinities between politics and human sexuality.

The theme of the philosopher as therapist dominates Nietzsche's entire opus, from his earliest writings to the Zarathustra period and beyond. Nietzsche wishes to hasten the coming and future sanctification of a new type of synthetic human being, and his entire teaching is shaped by his own struggles against illness.Yet few Nietzsche scholars have paid this crucial therapeutic element of his thought sufficient attention. This collection of essays by leading scholars in the field is composed around the Nietzschean insight, which has its roots in the Hippocratic tradition of ancient medicine, that beliefs, behaviours, ideals and patterns of striving are not things for which individuals or even cultures are responsible. Rather, they are symptoms of what an individual or culture is, which symptoms require diagnostic interpretation and evaluation. The book identifies three principal approaches in Nietzsche's philosophy: diagnostic, prognostic and therapeutic. Each essay takes up this essential insight into Nietzsche's therapeutic philosophy from a different perspective and collectively they reveal an array of insightful approaches to self-induced enhancement, for both individuals and cultures.

The Critique of Judgment" the third and final work in Kant s critical system laid the groundwork of modern aesthetics when it appeared in 1790. Eli Friedlander s reappraisal of this seminal accomplishment reformulates and elucidates Kant s thought in order to reveal the inner unity of the Third Critique.

Expressions of Judgment "emphasizes the internal connection of judgment and meaning in Kant s aesthetics, showing how the pleasure in judging is intimately related to our capacity to draw meaning from our encounter with beauty. Although the meaningfulness of aesthetic judgment is most evident in the response to art, the appreciation of nature s beauty has an equal share in the significant experience of our world. Friedlander s attention to fundamental dualities underlying the Third Critique such as that of art and nature underscores how its themes are subordinated systematically to the central task Kant sets himself: that of devising a philosophical blueprint for the mediation between the realms of nature and freedom.

This understanding of the mediating function of judgment guides Friedlander in articulating the dimensions of the field of the aesthetic that opens between art and nature, the subject and the object, knowledge and the will, as well as between the individual and the communal. Expressions of Judgment" illuminates the distinctness as well as the continuity of this important late phase in Kant s critical enterprise, providing insights for experienced scholars as well as new students of philosophy."

Walter Benjamin is often viewed as a cultural critic who produced a vast array of brilliant and idiosyncratic pieces of writing with little more to unify them than the feeling that they all bear the stamp of his "unclassifiable" genius. Eli Friedlander argues that Walter Benjamin's corpus of writings must be recognized as a unique configuration of philosophy with an overarching coherence and a deep-seated commitment to engage the philosophical tradition.

Friedlander finds in Benjamin's early works initial formulations of the different dimensions of his philosophical thinking. He leads through them to Benjamin's views on the dialectical image, the nature of language, the relation of beauty and truth, embodiment, dream and historical awakening, myth and history, as well as the afterlife and realization of meaning. Those notions are articulated both in themselves and in relation to central figures of the philosophical tradition. They are further viewed as leading to and coming together in "The Arcades Project." Friedlander takes that incomplete work to be the central theater where these earlier philosophical preoccupations were to be played out. Benjamin envisaged in it the possibility of the highest order of thought taking the form of writing whose contents are the concrete time-bound particularities of human experience. Addressing the question of the possibility of such a presentation of philosophical truth provides the guiding thread for constellating the disparate moments of Benjamin's writings.

Eli Friedlander reads Rousseau's autobiography, "Reveries of the Solitary Walker," as philosophy. Reading this work against Descartes's "Meditations," Friedlander shows how Rousseau's memorable transformation of experience through writing opens up the possibility of affirming even the most dejected state of being and allows the emergence of the innocence of nature out of the ruins of all social attachments. In tracing the re-creation of a human subject in reverie, Friedlander is alive to the very form of the experience of reading the Reveries by showing the ways this work needs to--and in effect does--generate a reader, without betraying Rousseau's utter solitude.

Friedlander's book provides an afterlife for the "Reveries" in modern philosophy. It constitutes an alternative to the analytic tradition's revival of Rousseau, primarily through Rawls's influential vision of the social contract. It also counters the fate of Rousseau's writings in the continental tradition, determined by and large by Derrida's deconstruction.

Friedlander's reading of the "Reveries," a work that has fascinated generations of readers, is an incomparable introduction to one of the greatest thinkers in Western culture.