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From antiquity to the present, many have written on the subject of
beauty, but precious few have done so with the capacity themselves
to write beautifully. The Sense of Beauty is that rare exception.
This remarkable early work of the great American philosopher,
George Santayana, features a quality of prose that is as wondrous
as what he had to say. Indeed, his summation remains a flawless
classical statement. "Beauty seems to be the clearest manifestation
of perfection, and the best evidence of its possibility. If
perfection is, as it should be, the ultimate justification of
being, we may understand the ground of the moral dignity of beauty.
Be'auty is a pledge of the possible conformity between the soul and
nature, and consequently a ground of faith in the supremacy of the
good." The editor of this new edition, John McGormick, reminds us
that The Sense of Beauty is the first work in aesthetics written in
the United States. Santayana was versed in the history of his
subject, from Plato and Aristotle to Schopenhauer and Taine in the
nineteenth century. Santayana took as his task a complete
rethinking of the idea that beauty is embedded in objects. Rather
beauty is an emotion, a value, and a sense of the good. In this,
aesthetics was unlike ethics: not a correction of evil or pursuit
of the virtuous. Rather it is a pleasure that resides in the sense
of self. The work is divided into chapters on the materials of
beauty, form and expression. A good many of Santayana's later works
are presaged by this early effort. And this volume also anticipates
the development of art as a movement as well as a value apart from
other aspects of life. The work is written without posturing,
without hectoring. Santayana is nonetheless able to give expression
to strong views. His preferences are made perfectly plain. Perhaps
the key is a powerful belief that beauty is an adornment not a
material necessity. But that does mean art is trivial. Quite the
contrary, the good life is precisely the extent to which such
"adornments" as painting, poetry or music come to define the lives
of individuals and civilizations alike. This is, in short, a major
work that can still inform and move us a century after its first
composition.
Andri Gide once said that Feodor Dostoevsky "lost himself in the
characters of his books, and, for this reason, it is in them that
he can be found again." In Dostoevsky: The Author as Psychoanalyst,
Louis Breger approaches Dostoevsky psychoanalytically, not as a
"patient" to be analyzed, but as a fellow psychoanalyst, someone
whose life and fiction are intertwined in the process of literary
self-exploration.Raskolnikov's dream of the suffering horse in
Crime and Punishment has become one of the best known in all
literature, its rich imagery expressing meaning on many levels.
Using this as a starting point, Breger goes on to offer a detailed
analysis of the novel, situating it at the pivotal point in
Dostoevsky's life between the death of his first wife and his
second marriage. Using insights from his psychological training,
Breger also explores other works by Dostoevsky, among them his
early novel, The Double, which Breger relates to the nervous
breakdown that Dostoevsky suffered in his twenties, as well as
Notes from Underground, The Possessed, The Idiot, The Brothers
Karamazov, and so forth. Additionally, details from Dostoevsky's
own life - his compulsive gambling, his epilepsy, his
philosophical, political, religious, and mystical beliefs, and the
interpretations of them found in existing biographies - are
analyzed in detail.
George Santayana was one of the most influential twentieth-century
philosophers. Because of his broad-ranging interests and lack of
any permanent home in one particular country, he has often been
stereotyped as a meditative philosopher removed from the world,
living in what he himself called the "realm of spirit" among
eternal essences. While there is some truth in this
characterization, it is also true that Santayana was a penetrating
analyst and critic of contemporary societies.'Character and Opinion
in the United States' is his comprehensive critique of American
thought and civilization and reflects the detached cosmopolitan
perspective that lent his criticism its characteristic objectivity
and strength. Santayana's subject here is the conflict of
materialism and idealism in American life. In his view there exists
a dualism in the American mind: One side, dealing with religion,
literature, philosophy, and morality, tended to stay with
inherited, old doctrines-the genteel tradition-and failed to keep
pace with the other, practical side and its new developments in
industry, invention, and social organization. Santayana traces the
first mentality to Calvinism and its sense of sin, an attitude out
of keeping with a new civilization and the dominance of practical
interests. As a consequence of separating philosophy from everyday
life, its study merely served religious and moral interests cut off
from the free search for truth. At the heart of the book is
Santayana's examination of the influential thought of William James
and Josiah Royce, who typified for him the dilemma of American
thought. The subordination of thought to social form and custom
underlies Santayana's sharp critique of academic philosophy at
Harvard where he early on studied and taught. He was disturbed by
the very idea of philosophy as an academic discipline. Philosophy,
he felt, should be an individual, original creation, "something
dark, perilous, untested, and not ripe to be taught" Santayana's
analysis of how social imperatives may impede the pursuit of
knowledge remains pertinent to contemporary intellectual debate.
This volume ill be of interest to philosophers, intellectual
historians, and American studies specialists.
Andri Gide once said that Feodor Dostoevsky "lost himself in the
characters of his books, and, for this reason, it is in them that
he can be found again." In "Dostoevsky: The Author as
Psychoanalyst," Louis Breger approaches Dostoevsky
psychoanalytically, not as a "patient" to be analyzed, but as a
fellow psychoanalyst, someone whose life and fiction are
intertwined in the process of literary self-exploration.
Raskolnikov's dream of the suffering horse in "Crime and
Punishment" has become one of the best known in all literature, its
rich imagery expressing meaning on many levels. Using this as a
starting point, Breger goes on to offer a detailed analysis of the
novel, situating it at the pivotal point in Dostoevsky's life
between the death of his first wife and his second marriage. Using
insights from his psychological training, Breger also explores
other works by Dostoevsky, among them his early novel, "The
Double," which Breger relates to the nervous breakdown that
Dostoevsky suffered in his twenties, as well as "Notes from
Underground," "The Possessed," "The Idiot," "The Brothers
Karamazov," and so forth. Additionally, details from Dostoevsky's
own life--his compulsive gambling, his epilepsy, his philosophical,
political, religious, and mystical beliefs, and the interpretations
of them found in existing biographies--are analyzed in detail.
From antiquity to the present, many have written on the subject
of beauty, but precious few have done so with the capacity
themselves to write beautifully. "The Sense of Beauty is "that rare
exception. This remarkable early work of the great American
philosopher, George Santayana, features a quality of prose that is
as wondrous as what he had to say. Indeed, his summation remains a
flawless classical statement. "Beauty seems to be the clearest
manifestation of perfection, and the best evidence of its
possibility. If perfection is, as it should be, the ultimate
justification of being, we may understand the ground of the moral
dignity of beauty. Be'auty is a pledge of the possible conformity
between the soul and nature, and consequently a ground of faith in
the supremacy of the good."
The editor of this new edition, John McGormick, reminds us that
"The Sense of Beauty is "the first work in aesthetics written in
the United States. Santayana was versed in the history of his
subject, from Plato and Aristotle to Schopenhauer and Taine in the
nineteenth century. Santayana took as his task a complete
rethinking of the idea that beauty is embedded in objects. Rather
beauty is an emotion, a value, and a sense of the good. In this,
aesthetics was unlike ethics: not a correction of evil or pursuit
of the virtuous. Rather it is a pleasure that resides in the sense
of self. The work is divided into chapters on the materials of
beauty, form and expression. A good many of Santayana's later works
are presaged by this early effort. And this volume also anticipates
the development of art as a movement as well as a value apart from
other aspects of life.
The work is written without posturing, without hectoring.
Santayana is nonetheless able to give expression to strong views.
His preferences are made perfectly plain. Perhaps the key is a
powerful belief that beauty is an adornment not a material
necessity. But that does mean art is trivial. Quite the contrary,
the good life is precisely the extent to which such "adornments" as
painting, poetry or music come to define the lives of individuals
and civilizations alike. This is, in short, a major work that can
still inform and move us a century after its first composition.
In what must be ranked as a foremost classic of twentieth-century
political philosophy, George Santayana, in the preface to his last
major work prior to his death, makes plain the limits as well as
the aims of Dominations and Powers: "All that it professes to
contain is glimpses of tragedy and comedy played unawares by
governments; and a continual intuitive reduction of political
maxims and institutions to the intimate spiritual fruits that they
are capable of bearing." This astonishing volume shows how the
potential beauty latent in all sorts of worldly artifacts and
events are rooted in differing forms of power and dominion. The
work is divided into three major parts: the generative order of
society, which covers growth in the jungle, economic arts, and the
liberal arts; the militant order of society, which examines
factions and enterprise; and the rational order of society, which
contains one of the most sustained critiques of democratic systems
and liberal ideologies extant. Written at a midpoint in the
century, but at the close of his career, Santayana's volume offers
an ominous account of the weakness of the West and its similarities
in substance, if not always in form, with totalitarian systems of
the East. Few analyses of concepts, such as government by the
people, the price of peace and the suppression of warfare, the
nature of elites and limits of egalitarianism, and the nature of
authority in free societies, are more comprehensive or compelling.
This is a carefully rendered statement on tasks of leadership for
free societies that take on added meaning after the fall of
communism. The author of a definitive biography of Santayana, John
McCormick provides the sort of deep background that makes possible
an assessment of Dominations and Powers. He permits us to better
appreciate the place of this work at the start no less than
conclusion of Santayana's long career. For the author of The Life
of Reason himself admits to having led a life in unreason deeply
impacted by the war of 1914-1918,^and then again, 1939-1945.
McCormick provides in his opening essay a careful story of
Santayana's exile from his Anglo-American homeland, a deeply
embittered figure in search of options to annihilation at the
military level and an alternative to false and fatuous ideologies
at the spiritual level. We know better now how to cope with this
profound, yet disturbing classic in political thought.
George Santayana was one of the most influential twentieth-century
philosophers. Because of his broad-ranging interests and lack of
any permanent home in one particular country, he has often been
stereotyped as a meditative philosopher removed from the world,
living in what he himself called the "realm of spirit" among
eternal essences. While there is some truth in this
characterization, it is also true that Santayana was a penetrating
analyst and critic of contemporary societies.'Character and Opinion
in the United States' is his comprehensive critique of American
thought and civilization and reflects the detached cosmopolitan
perspective that lent his criticism its characteristic objectivity
and strength. Santayana's subject here is the conflict of
materialism and idealism in American life. In his view there exists
a dualism in the American mind: One side, dealing with religion,
literature, philosophy, and morality, tended to stay with
inherited, old doctrines-the genteel tradition-and failed to keep
pace with the other, practical side and its new developments in
industry, invention, and social organization. Santayana traces the
first mentality to Calvinism and its sense of sin, an attitude out
of keeping with a new civilization and the dominance of practical
interests. As a consequence of separating philosophy from everyday
life, its study merely served religious and moral interests cut off
from the free search for truth. At the heart of the book is
Santayana's examination of the influential thought of William James
and Josiah Royce, who typified for him the dilemma of American
thought. The subordination of thought to social form and custom
underlies Santayana's sharp critique of academic philosophy at
Harvard where he early on studied and taught. He was disturbed by
the very idea of philosophy as an academic discipline. Philosophy,
he felt, should be an individual, original creation, "something
dark, perilous, untested, and not ripe to be taught" Santayana's
analysis of how social imperatives may impede the pursuit of
knowledge remains pertinent to contemporary intellectual debate.
This volume ill be of interest to philosophers, intellectual
historians, and American studies specialists.
In what must be ranked as a foremost classic of
twentieth-century political philosophy, George Santayana, in the
preface to his last major work prior to his death, makes plain the
limits as well as the aims of Dominations and Powers: "All that it
professes to contain is glimpses of tragedy and comedy played
unawares by governments; and a continual intuitive reduction of
political maxims and institutions to the intimate spiritual fruits
that they are capable of bearing."
This astonishing volume shows how the potential beauty latent in
all sorts of worldly artifacts and events are rooted in differing
forms of power and dominion. The work is divided into three major
parts: the generative order of society, which covers growth in the
jungle, economic arts, and the liberal arts; the militant order of
society, which examines factions and enterprise; and the rational
order of society, which contains one of the most sustained
critiques of democratic systems and liberal ideologies extant.
Written at a midpoint in the century, but at the close of his
career, Santayana's volume offers an ominous account of the
weakness of the West and its similarities in substance, if not
always in form, with totalitarian systems of the East. Few analyses
of concepts, such as government by the people, the price of peace
and the suppression of warfare, the nature of elites and limits of
egalitarianism, and the nature of authority in free societies, are
more comprehensive or compelling. This is a carefully rendered
statement on tasks of leadership for free societies that take on
added meaning after the fall of communism.
The author of a definitive biography of Santayana, John
McCormick provides the sort of deep background that makes possible
an assessment of Dominations and Powers. He permits us to better
appreciate the place of this work at the start no less than
conclusion of Santayana's long career. For the author of The Life
of Reason himself admits to having led a life in unreason--deeply
impacted by the war of 1914-1918, DEGREESand then again,
1939-1945.
McCormick provides in his opening essay a careful story of
Santayana's exile from his Anglo-American homeland, a deeply
embittered figure in search of options to annihilation at the
military level and an alternative to false and fatuous ideologies
at the spiritual level. We know better now how to cope with this
profound, yet disturbing classic in political thought.
Originally published in 1933, this book contains five philosophical
essays by the famous philosopher and essayist George Santayana. The
topics cover both older philosophy, such as those of Locke, as well
as philosophy's relationship to newer discoveries, such as the
theory of relativity. This book will be of value to anyone with an
interest in twentieth-century philosophy and the writings of
Santayana.
This book is a collection of fifty-five essays and fragments by
George Santayana, from the Santayana collections of the Columbia
University Library and the Humanities Research Center at the
University of Texas. Although the essay included are largely
philosophical in nature, none is narrowly technical. The general
reader should be able to understand most of the pieces, as well as
enjoy their literary quality and profit by the insights and wisdom
they provide. The philosopher may draw courage from the speculative
spirit of the essays and benefit by Santayana's steadfast vision
and his sensitivity to distinctions. For the serious student of
Santayana's thought, this volume will prove indispensable. It
contains sustained philosophical studies of causation (the only
ones by Santayana anywhere), substantial elaborations of
Santayana's ideas on the relation of sensation to thought, and
reflections on the nature of freedom and the spiritual life. In
addition, Santayana develops here a new theory of "critical
instants" and elaborates on his ideas of the nature of
consciousness and its relations to time. Sections on the philosophy
of nature and the philosophy of mind are followed by groups of
essays on ethics, the philosophy of politics, and the freedom of
mind--in which, according to Santayana, the blessing of the good
life consists. The book concludes with brief notes on Bergson,
Democritus, and Leibniz and a longer essay on the thought of
Vaihinger.
All five volumes of George Santayana's philosophical masterwork
exploring the manifestations of reason in life are united in this
superb edition. The Life of Reason begins boldly, with Santayana
explaining his concept of reason in great detail. How a mind may
embark and progress on applying rational thought to life is
explained, and the practical value of such thinking methods are
demonstrated. The second volume sees the author questioning whether
men can be exhorted to virtuous behaviors without the concept of a
creator, heaven, hell or other supernatural concepts. The third
volume, Reason in Religion, is an emotional and at times
autobiographical account of Santayana's own struggles with faith.
Volumes four and five concern science and art, respectively. The
basis of artistic expression and its grounding in reasoning is
discussed, with chapters dedicated to the visual art of painting
and also music.
This collection of literature attempts to compile many of the
classic, timeless works that have stood the test of time and offer
them at a reduced, affordable price, in an attractive volume so
that everyone can enjoy them.
George Santayana probably did more than anyone except Alexis de
Tocqueville to shape the critical view of American culture. The
great philosopher and writer coined the phrase "genteel tradition,"
introducing it to a California audience in 1911. The phrase caught
fire, giving a name to the culture of the republic. Santayana's
address appears in this collection of influential essays about the
country he lived in from 1872 to 1912. Because he remained European
in spirit, the Spaniard brought a sharp detachment to his
observations. He points out the American split between thought and
action, theory and practice, the traditional and the modern, the
arts and business, the high-brow and the popular. He also examines
the excessive moralism in national life, which baffles Europeans.
These nine essays touch on American idealism and materialism and
American endeavor, sacred and profane. Also the editor of
Jefferson's Literary Commonplace Book, Douglas L. Wilson is
Lawrence Distinguished Professor Emeritus of English at Knox
College. Robert Dawidoff, a professor of history at Claremont
Graduate School, is the author of The Genteel Tradition and the
Sacred Rage: High Culture vs. Democracy in Adams, James, and
Santayana.
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Ethics (Paperback)
Benedictus De Spinoza; Introduction by George Santayana; Translated by Andrew Boyle
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R521
Discovery Miles 5 210
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Ships in 10 - 15 working days
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Masterfully written discussion of nature of beauty, form, expression; art, literature, social sciences all involved.
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