Hegel's critique of Kant was a turning point in the history of philosophy: for the first time, the concrete, situated, and in certain senses "naturalistic" style pioneered by Hegel confronted the thin, universalistic, and argumentatively purified style of philosophy that had found its most rigorous expression in Kant. The controversy has hardly died away: it virtually haunts contemporary philosophy from epistemology to ethical theory. Yet if this book is right, the full import of Hegel's critique of Kant has not been understood. Working from Hegel's mature texts (after 1807) and reading them in light of an overall interpretation of Hegel's project as a linguistic, "definitional" system, the book offers major reinterpretations of Hegel's views: The Kantian thing-in-itself is not denied but relocated as a temporal aspect of our experience. Hegel's linguistic idealism is understood in terms of his realistic view of sensation. Instead of claiming that Kant's categorical imperative is too empty to provide concrete moral guidance, Hegel praises its emptiness as the foundation for a diverse society.

Deepening divisions separate today's philosophers, first, from the culture at large; then, from each other; and finally, from philosophy itself. Though these divisions tend to coalesce publicly as debates over the Enlightenment, their roots lie much deeper. Overcoming them thus requires a confrontation with the whole of Western philosophy. Only when we uncover the strange heritage of Aristotle's metaphysics, as reworked, for example, by Descartes and Kant, can we understand contemporary philosophy's inability to dialogue with women, people of color, LGBTs, and other minority groups. Only when we have understood that inability can we see how the thought of Hegel and Heidegger contains the seeds of a remedy. And only when armed with such a remedy can philosophy rise to the challenges posed by thinkers such as David Foster Wallace and Abraham Lincoln. The book's interpretations of these figures and others past and present are as scrupulous as its conclusions will be controversial. The result contributes to the most important question confronting us today: does reason itself have a future?

Deepening divisions separate today's philosophers, first, from the culture at large; then, from each other; and finally, from philosophy itself. Though these divisions tend to coalesce publicly as debates over the Enlightenment, their roots lie much deeper. Overcoming them thus requires a confrontation with the whole of Western philosophy. Only when we uncover the strange heritage of Aristotle's metaphysics, as reworked, for example, by Descartes and Kant, can we understand contemporary philosophy's inability to dialogue with women, people of color, LGBTs, and other minority groups. Only when we have understood that inability can we see how the thought of Hegel and Heidegger contains the seeds of a remedy. And only when armed with such a remedy can philosophy rise to the challenges posed by thinkers such as David Foster Wallace and Abraham Lincoln. The book's interpretations of these figures and others past and present are as scrupulous as its conclusions will be controversial. The result contributes to the most important question confronting us today: does reason itself have a future?

"Time and Philosophy" presents a detailed survey of continental thought through an historical account of its key texts. The common theme taken up in each text is how philosophical thought should respond to time. Looking at the development of continental philosophy in both Europe and America, the philosophers discussed range from Hegel, Marx, Kierkegaard, Nietzsche, Husserl, Heidegger, Arendt, Adorno and Horkheimer, Sartre, de Beauvoir, Foucault, Derrida, to the most influential thinkers of today, Agamben, Badiou, Butler and Ranciere. Throughout, the concern is to elucidate the primary texts for readers coming to them for the first time. But, beyond this, "Time and Philosophy" aims to reveal the philosophical rigour which underpins and connects the history of continental thought.

"Time and Philosophy" presents a detailed survey of continental thought through an historical account of its key texts. The common theme taken up in each text is how philosophical thought should respond to time. Looking at the development of continental philosophy in both Europe and America, the philosophers discussed range from Hegel, Marx, Kierkegaard, Nietzsche, Husserl, Heidegger, Arendt, Adorno and Horkheimer, Sartre, de Beauvoir, Foucault, Derrida, to the most influential thinkers of today, Agamben, Badiou, Butler and Ranciere. Throughout, the concern is to elucidate the primary texts for readers coming to them for the first time. But, beyond this, "Time and Philosophy" aims to reveal the philosophical rigour which underpins and connects the history of continental thought.

Assessing and Managing Security Risk in IT Systems: A Structured Methodology builds upon the original McCumber Cube model to offer proven processes that do not change, even as technology evolves. This book enables you to assess the security attributes of any information system and implement vastly improved security environments. Part I delivers an overview of information systems security, providing historical perspectives and explaining how to determine the value of information. This section offers the basic underpinnings of information security and concludes with an overview of the risk management process. Part II describes the McCumber Cube, providing the original paper from 1991 and detailing ways to accurately map information flow in computer and telecom systems. It also explains how to apply the methodology to individual system components and subsystems. Part III serves as a resource for analysts and security practitioners who want access to more detailed information on technical vulnerabilities and risk assessment analytics. McCumber details how information extracted from this resource can be applied to his assessment processes.

John McCumber asserts that the true target of philosophical liberation is to break the structures of domination that have been encoded in western civilization. Because of the emancipatory nature of their thought, Derrida, Foucault, Habermas, and Rorty challenge domination, but they do not see their challenge clearly and it does not rise to the level of conscious critique in their writings. Using Nietzsche's writings on "the great liberation" as a starting point, McCumber captures the valuable, but elusive insights of these thinkers and places them in the larger, pluralistic movement toward philosophical freedom.

In Reshaping Reason, John McCumber advocates new life for American philosophy. At present, McCumber believes, American philosophy is ready to go in new directions, but American philosophers remain hopelessly divided between analytic or Continental approaches. There seems to be no middle ground, and the debate between the two traditions has created indifference to the field, both in wider intellectual culture and among philosophers themselves. Here, McCumber brings together aspects of analytic and Continental philosophy to give, for the first time, a fully temporalized account of reason. He proposes an expanded set of rational tools for reason and with these tools takes a fresh look at key issues in ontology, ethics, and social philosophy. This is a gutsy and ambitious book that not only shows philosophy's achievements and failures in cold light, but suggests how philosophy might become more rigorous and relevant to society at large.

"In this stunning philosophical accomplishment, McCumber sheds importantnew light on the history of substance metaphysics and Heidegger's challenge tometaphysical thinking.... Well-documented, brilliant, definitely a majorcontribution to philosophy!" -- Choice

In this compelling work, John McCumber unfolds a history of Western metaphysics that is also a history of thelegitimation of oppression. That is, until Heidegger. But Heidegger himself did notsee how his conception of metaphysics opened doors to challenge the dominationencoded in structures and institutions -- such as slavery, colonialism, and marriage-- that in the past have given order to the Western world.

In 1828, G. W. F. Hegel published a critical review of Johann Georg Hamann, a retrospective of the life and works of one of Germany's most enigmatic and challenging thinkers and writers. While Hegel's review has enjoyed a central place in Hamann studies since its appearance, ""Hegel on Hamann"" is the first English translation of the important work. Philosophers, theologians, and literary critics will welcome Anderson's stunning translation, since Hamann is gaining renewed attention, not only as a key figure of German intellectual history, but also as a forerunner of postmodern thought.Relationships between the Enlightenment, Counter Enlightenment, and idealism come to the fore as Hegel reflects on Hamann's critiques of his contemporaries Immanuel Kant, Moses Mendelssohn, J. G. Herder, and F. H. Jacobi. ""Hegel on Hamann"" also includes an introduction to Hegel's review by Anderson, as well as an essay on the role of friendship in Hamann's life, in Hegel's thought, and in German intellectual culture more broadly. Rounding out the volume are its extensive annotations and bibliography, which facilitate further study of eighteenth- and nineteenth-century philosophy in English and German. This book is essential for readers of Hegel or Hamann and for those interested in the history of German thought, the philosophy of religion, language and hermeneutics, or friendship as a philosophical category.

In his renowned courses at the College de France from 1982 to 1984, Michel Foucault devoted his lectures to meticulous readings and interpretations of the works of Plato, Epictetus, Seneca, and Marcus Aurelius, among others. In this his aim was not, Edward F. McGushin contends, to develop a new knowledge of the history of philosophy; rather, it was to let himself be transformed by the very activity of thinking. Thus, this work shows us Foucault in the last phase of his life in the act of becoming a philosopher. Here we see how his encounter with ancient philosophy allowed him to experience the practice of philosophy as, to paraphrase Nietzsche, a way of becoming who one is: the work of self-formation that the Greeks called askesis. Through a detailed study of Foucault's last courses, McGushin demonstrates that this new way of practicing philosophical askesis evokes Foucault's ethical resistance to modern relations of power and knowledge. In order to understand Foucault's later project, then, it is necessary to see it within the context of his earlier work. If his earlier projects represented an attempt to bring to light the relations of power and knowledge that narrowed and limited freedom, then this last project represents his effort to take back that freedom by redefining it in terms of care of the self. Foucault always stressed that modern power functions by producing individual subjects. This book shows how his excavation of ancient philosophical practices gave him the tools to counter this function-with a practice of self-formation, an askesis.

Traditional Plato scholarship, in the English-speaking world, has assumed that Platonic dialogues are merely collections of arguments. Inevitably, the question arises: if Plato wanted to present collections of arguments, why did he write dialogues instead of treatises? Concerned about this question, some scholars have been experimenting with other, more contextualized ways of reading the dialogues. This anthology is among the first to present these new approaches as pursued by a variety of scholars. As such, it offers new perspectives on Plato as well as a suggestive view of Plato scholarship as something of a laboratory for historians of philosophy generally. The essays gathered here each examine vital aspects of Plato's many methods, considering his dialogues in relation to Thucydides and Homer, narrative strategies and medical practice, images and metaphors. They offer surprising new research into such much-studied works as ""The Republic"" as well as revealing views of lesser-known dialogues like the Cratylus and Philebus. With reference to thinkers such as Heidegger, Gadamer, and Sartre, the authors place the Platonic dialogues in an illuminating historical context. Together, their essays should reinvigorate the scholarly examination of the way Plato's dialogues ""work"" - and should prompt a reconsideration of how the form of Plato's philosophical writing bears on the Platonic conception of philosophy.

From one end of his philosophical work to the other, Gilles Deleuze consistently described his position as a transcendental empiricism. But just what is transcendental about Deleuze ' s transcendental empiricism? And how does his position fit with the traditional empiricism articulated by Hume? In Difference and Givenness, Levi Bryant addresses these long-neglected questions so critical to an understanding of Deleuze ' s thinking. Through a close examination of Deleuze ' s independent work--focusing especially on Difference and Repetition-- as well as his engagement with thinkers such as Kant, Ma i mon, Bergson, and Simondon, Bryant sets out to unearth Deleuze ' s transcendental empiricism and to show how it differs from transcendental idealism, absolute idealism, and traditional empiricism.& nbsp;
What emerges from these efforts is a metaphysics that strives to articulate the conditions for real existence, capable of accounting for the individual itself without falling into conceptual or essentialist abstraction. In Bryant ' s analysis, Deleuze ' s metaphysics articulates an account of being as process or creative individuation based on difference, as well as a challenging critique--and explanation--of essentialist substance ontologies. A clear and powerful discussion of how Deleuze ' s project relates to two of the most influential strains in the history of philosophy, this book will prove essential to anyone seeking to understand Deleuze ' s thought and its specific contribution to metaphysics and epistemology.& nbsp;