Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive. We are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.

What Man Has Made of Man CONTENTS INTRODUCTION ix AUTHORS PREFACE xvii LECTURE i. THE CONCEPTION OF SCIENCE IN THE MODERN WORLD 3 LECTURE 2. THE POSITION OF PSYCHOLOGY IN PHILOSOPHY AND AMONG THE NATURAL SCIENCES 31 LECTURE 3. THE HISTORY OF PSYCHOLOGY 61 LECTURE 4. PSYCHOANALYSIS AS PSYCHOLOGY 94 SUPPLEMENTARY NOTES 124 EPILOGUE 235 LIST OF PRINCIPAL NOTES 245 vu INTRODUCTION BY DR. FRANZ ALEXANDER IT is unusual to write an introduction to a book of an author whose conclusions, approach to his problems and whole outlook are diametrically opposite to those of the author of the introduction. Why did I then accept Mr. Adlers suggestion to write an intro duction to his book and why did Mr. Adler ask me to do so, are both questions which require an explanation. The circumstances under which these four lectures originated will elucidate this para dox. Engaged in psychoanalytic teaching and clinical studies for a long period of time, I gradually came to the conviction that in this field as in others where students are using a highly standardized technical procedure and are mainly absorbed in minute observa tion of facts, briefly in all preeminently empirical fields, the stu dents are apt to lose perspective towards their own work. This conviction goes back to those early days that I spent as a research worker in physiology in an experimental laboratory. There, I became first acquainted with the characteristic mentality of mod ern scientific research. There I learned the mores and virtues of modern research and first recognized the danger which con fronts the scientific worker of the present day. This danger is not restricted to scientific laboratories, it is a general problem of the presentage. Man, the inventor of the machine, has become the slave of the machine, and the scientist, in developing highly refined methods of investigation, has become not the master but the slave of his laboratory equipment. An extreme amount of specializa tion of interest and mechanization of activity has taken place and a scotoma for essentials has developed a naive belief in the magic omnipotence of specific technical procedures leads to a routine, often sterile submersion in details without interest in or under standing of larger connections. IX INTRODUCTION It is no exaggeration to say that in many scientific centers not the interest in certain fundamental problems but the fortuitous possession of some new apparatus directs the research work a new laboratory technique is introduced which spreads like a f ad to all laboratories then everywhere problems are selected which can be approached by this new technique or apparatus. Scientific inter est in the fundamentals is lost, research is dictated more or less at random by the technical facilities at the workers disposal. This attitude necessarily must lead to that caricature of scientific ethics which regards suspiciously everything that entails reason ing and not merely observation and is contemptuous about theories, not to say hypotheses that are not as yet proven. There is a naive adoration of pure facts which are collected without any leading ideas. Psychoanalysis is a highly empirical field in which the student is exposed to an extreme variety of observations and in a certain sense unique facts, as every patient presents a unique combina tion of common elements. Today the psychoanalytic clinician is undergoing a healthy reaction againstthe present abundance of theory and generalizations. He is in the process of accepting the mentality of the natural scientist and is assuming all the virtues and weaknesses of our era of laboratory research. Like his other clini cal colleagues also he uses a highly standardized and refined tech nique but pays a high price for his technical skill he is gradu ally losing perspective and correct judgment regarding the validity and limitations of his technique and of his scientific work in general...

How to Read a Book, originally published in 1940, has become a rare phenomenon, a living classic. It is the best and most successful guide to reading comprehension for the general reader. And now it has been completely rewritten and updated.

You are told about the various levels of reading and how to achieve them -- from elementary reading, through systematic skimming and inspectional reading, to speed reading, you learn how to pigeonhole a book, X-ray it, extract the author's message, criticize. You are taught the different reading techniques for reading practical books, imaginative literature, plays, poetry, history, science and mathematics, philosophy and social science.

Finally, the authors offer a recommended reading list and supply reading tests whereby you can measure your own progress in reading skills, comprehension and speed.

First published in 2000. This is Volume I of eight in the International Library of Philosophy looking at the area pf philosophy of Mind an Language. Written in 1927, Dialectic is a convenient technical name for the kind of thinking which takes place when human beings enter into dispute, or when they carry on in reflection the polemical consideration of some theory or idea. This text is an attempt to examine the circumstances and conditions of controversy in order to understand what are its inescapable limitations, its intellectual traits and values.

Aristotle (384 - 322 B.C.) taught logic to Alexander the Great and, by virtue of his philosophical works, to every philosopher since, from Marcus Aurelius, to Thomas Aquinas, to Mortimer J. Adler. Now Adler instructs the world in the "uncommon common sense" of Aristotelian logic, presenting Aristotle's understandings in a current, delightfully lucid way. He brings Aristotle's work to an everyday level. By encouraging readers to think philosophically, Adler offers us a unique path to personal insights and understanding of intangibles, such as the difference between wants and needs, the proper way to pursue happiness, and the right plan for a good life.

For decades, scholars have disagreed about what kinds of behavior count as crime. Is it simply a violation of the criminal law? Is it behavior that causes serious harm? Is the seriousness affected by how many people are harmed and does it make a difference who those people are? Are crimes less criminal if the victims are black, lower class, or foreigners? When corporations victimize workers is that a crime? What about when governments violate basic human rights of their citizens, and who then polices governments? In What Is Crime? the first book-length treatment of the topic, contributors debate the content of crime from diverse perspectives: consensus/moral, cultural/relative, conflict/power, anarchist/critical, feminist, racial/ethnic, postmodernist, and integrational. Henry and Lanier synthesize these perspectives and explore what each means for crime control policy.

First published in 2000. This is Volume I of eight in the International Library of Philosophy looking at the area pf philosophy of Mind an Language. Written in 1927, Dialectic is a convenient technical name for the kind of thinking which takes place when human beings enter into dispute, or when they carry on in reflection the polemical consideration of some theory or idea. This text is an attempt to examine the circumstances and conditions of controversy in order to understand what are its inescapable limitations, its intellectual traits and values.

With more than half a million paperback copies in print and now in this stunning hardcover keepsake edition, " How to Read a Book" is the classic and definitive guide to reading comprehension for students of literature, scholars across disciplines, and anyone who just loves to read.
Originally written in 1940 and first published by Simon & Schuster in 1972, "How to Read a Book" introduces and elucidates the various levels of reading and how to achieve them in order to gain the most understanding and insight from any book. From elementary reading, through systematic skimming and inspectional reading, to speed reading and beyond, readers will learn when and how to "judge a book by its cover," perceive structure no matter the prose, read critically, and extract the author's message from the text.
Also included are specific reading techniques that work best for reading particular genres, whether they be practical books, imaginative literature, plays, poetry, history, science and mathematics, philosophy, or social science works. A recommended reading list and multiple comprehension tests are incorporated as well in order to measure progress in reading skills, speed, and understanding.
As poignant and applicable today as it was nearly seventy-five years ago, this beautiful hardcover edition is the perfect way to rediscover "How to Read a Book," the best and most successful guide to reading comprehension.

Mortimer J. Adler wrote How to Think About War and Peace in the summer of 1943, two years before an atom bomb exploded over Hiroshima and brought the Second World War to an end. Because of its relevance to our own time, Fordham University Press has reprinted Adler's important book, bringing it up to date with an introduction by John Logue. In the book, Adler writes that "anarchy" is an appropriate name for the existing system of nation states and that war will be the inevitable result. Adler urges that this system be replaced with a democratic world federation with limited but adequate powers. The government of such an organization should be concerned not only with law and order but also with justice and human rights. How to Think About War and Peace discusses immediate issues with eternal principles, viewing present problems in the larger perspective that history and philosophy can provide. This book engages in a timeless project not contingent on current events, but cumulated from a continuing history of the battle between war and peace. Written in the midst of the Second World War, Adler's purpose was not to proffer how to make peace after the end of the war, but rather, to instruct as to how to think about war and peace and how to continue this process to maintain peace.

The first edition of The Common Sense of Politics described itself as a "just in time tonic for those of us who have given up on common sense as well as on politics and can no longer see the connection between the two." One has only to scan the pages of this 1996 edition to recognize that this book is just as appropriate and important, if not more. With the development of a European Community, the upcoming American presidential election, and in light of the recent celebration of the U.N.'s 50th anniversary, it is crucial that we, as citizens of the world, approach politics with common sense and a universal desire to improve our institutions toward managing and administering to a greater mankind. This book, built upon universal principles of a politics of common sense and for the purpose of restoring faith in the reform and improvement of our institutions, is the way toward perfect society and toward the bettering of the condition of man on earth.

Is it a good time to be alive? Is ours a good society to be alive in? Is it possible to have a good life in our time? And finally, does a good life consist of having a good time? Are happiness and "a good life" interchangeable? These are the questions that Mortimer Adler addresses himself to. The heart of the book lies in its conception of the good life for man, which provides the standard for measuring a century, a society, or a culture: for upon that turns the meaning of each man's primary moral right - his right to the pursuit of happiness. The moral philosophy that Dr. Adler expounds in terms of this conception he calls "the ethics of common sense," because it is as a defense and development of the common-sense answer to the question "can I really make a good life for myself?"

In this classic work, Adler explores how man differs from all other things in the universe, bringing to bear both philosophical insight and informed scientific hypotheses concerning the biological and behavioral characteristics of mainkind. Rapid advances in science and technology and the abstract concepts of that influence on man and human value systems are lucidly outlined by Adler, as he touches on the effect of industrialization, and the clash of cultures and value systems brought about by increased communication between previously isolated groups of people. Among the other problems this study addresses are the scientific achievements in biology and physics which have raised fundamental questions about humanity's essential nature, especially the discoveries in the bilogical relatedness of all living things. Thrown into high relief is humanity's struggle to determine its unique status in the natual world and its value in the world it has created. Ultimately, Adler's work develops an approach to the separation between scientific and philosophical questions which stands as a model of thought on philosophical considerations of new scientific discoveries and its consequences for the human person.

Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive. We are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.

In this classic work, Adler explores how man differs from all other things in the universe, bringing to bear both philosophical insight and informed scientific hypotheses concerning the biological and behavioral characteristics of mainkind. Rapid advances in science and technology and the abstract concepts of that influence on man and human value systems are lucidly outlined by Adler, as he touches on the effect of industrialization, and the clash of cultures and value systems brought about by increased communication between previously isolated groups of people. Among the other problems this study addresses are the scientific achievements in biology and physics which have raised fundamental questions about humanity's essential nature, especially the discoveries in the bilogical relatedness of all living things. Thrown into high relief is humanity's struggle to determine its unique status in the natual world and its value in the world it has created. Ultimately, Adler's work develops an approach to the separation between scientific and philosophical questions which stands as a model of thought on philosophical considerations of new scientific discoveries and its consequences for the human person.

Mortimer Adler has always been ahead of his time. In 1982, before the current revival of interest in angels, Dr. Adler published "The Angels and Us," an engaging look at the various images and hierarchies of angels (including guardian angels). Dr. Adler, the bestselling author of "Ten Philosophical Mistakes," "Aristotle for Everybody," and "The Great Ideas," speculates on the existence of angels; why Jews, Christians, and Muslims believe in angels, and the ways angels have been viewed as objects of religious belief and philosophical thought. This is a wonderfully enlightening work on the affinities between angels and human beings.

This is a new release of the original 1941 edition.

This is a new release of the original 1941 edition.

What Man Has Made of Man CONTENTS INTRODUCTION ix AUTHORS PREFACE xvii LECTURE i. THE CONCEPTION OF SCIENCE IN THE MODERN WORLD 3 LECTURE 2. THE POSITION OF PSYCHOLOGY IN PHILOSOPHY AND AMONG THE NATURAL SCIENCES 31 LECTURE 3. THE HISTORY OF PSYCHOLOGY 61 LECTURE 4. PSYCHOANALYSIS AS PSYCHOLOGY 94 SUPPLEMENTARY NOTES 124 EPILOGUE 235 LIST OF PRINCIPAL NOTES 245 vu INTRODUCTION BY DR. FRANZ ALEXANDER IT is unusual to write an introduction to a book of an author whose conclusions, approach to his problems and whole outlook are diametrically opposite to those of the author of the introduction. Why did I then accept Mr. Adlers suggestion to write an intro duction to his book and why did Mr. Adler ask me to do so, are both questions which require an explanation. The circumstances under which these four lectures originated will elucidate this para dox. Engaged in psychoanalytic teaching and clinical studies for a long period of time, I gradually came to the conviction that in this field as in others where students are using a highly standardized technical procedure and are mainly absorbed in minute observa tion of facts, briefly in all preeminently empirical fields, the stu dents are apt to lose perspective towards their own work. This conviction goes back to those early days that I spent as a research worker in physiology in an experimental laboratory. There, I became first acquainted with the characteristic mentality of mod ern scientific research. There I learned the mores and virtues of modern research and first recognized the danger which con fronts the scientific worker of the present day. This danger is not restricted to scientific laboratories, it is a general problem of the presentage. Man, the inventor of the machine, has become the slave of the machine, and the scientist, in developing highly refined methods of investigation, has become not the master but the slave of his laboratory equipment. An extreme amount of specializa tion of interest and mechanization of activity has taken place and a scotoma for essentials has developed a naive belief in the magic omnipotence of specific technical procedures leads to a routine, often sterile submersion in details without interest in or under standing of larger connections. IX INTRODUCTION It is no exaggeration to say that in many scientific centers not the interest in certain fundamental problems but the fortuitous possession of some new apparatus directs the research work a new laboratory technique is introduced which spreads like a f ad to all laboratories then everywhere problems are selected which can be approached by this new technique or apparatus. Scientific inter est in the fundamentals is lost, research is dictated more or less at random by the technical facilities at the workers disposal. This attitude necessarily must lead to that caricature of scientific ethics which regards suspiciously everything that entails reason ing and not merely observation and is contemptuous about theories, not to say hypotheses that are not as yet proven. There is a naive adoration of pure facts which are collected without any leading ideas. Psychoanalysis is a highly empirical field in which the student is exposed to an extreme variety of observations and in a certain sense unique facts, as every patient presents a unique combina tion of common elements. Today the psychoanalytic clinician is undergoing a healthy reaction againstthe present abundance of theory and generalizations. He is in the process of accepting the mentality of the natural scientist and is assuming all the virtues and weaknesses of our era of laboratory research. Like his other clini cal colleagues also he uses a highly standardized and refined tech nique but pays a high price for his technical skill he is gradu ally losing perspective and correct judgment regarding the validity and limitations of his technique and of his scientific work in general...

How do meaningless marks and sounds become the meaningful words of a natural language? What is the meaning of words that do not have referential significance? Can ordinary language really do what it appears to do, or is this an illusion? In this work, Dr Adler argues that these fundamental questions are not satisfactorily handled in the two main philosophies of language that have dominated 20th-century thinking on the subject - the syntactical and "ordinary language" approaches. Drawing on the tradition of Aristotle, Aquinas, Poinsot and Husserl, Adler's own discussion exemplifies the third approach, which he describes as "semantic and lexical". He advances his theory of meaning and applies it to outstanding philosophical problems.

Continuing his exploration of the philosophical questions and doubts plaguing civilization today, Dr. Mortimer J. Adler explores where the truth lies in religion and the effects of diversity among religions. Truth in Religion is the product of Dr. Mortimer J. Adler's search for a resolution to the age-old conflict between logic and faith. Aiming to discover where the truth lies among the plurality of the world's organized religion, Dr. Adler explores the philosophy of religion and its true meanings among civilization as dictated by the principle of the unity of truth.

Dr. Adler, in his discussion, extends and modernizes the argument for the existence of God developed by Aristotle and Aquinas. Without relying on faith, mysticism, or science (none of which, according to Dr. Adler, can prove or disprove the existence of God), he uses a rationalist argument to lead the reader to a point where he or she can see that the existence of God is not necessarily dependent upon a suspension of disbelief. Dr. Adler provides a nondogmatic exposition of the principles behind the belief that God, or some other supernatural cause, has to exist in some form. Through concise and lucid arguments, Dr. Adler shapes a highly emotional and often erratic conception of God into a credible and understandable concept for the lay person.

Does beauty lie merely in the eye of the beholder? Is the human soul immortal? What does it mean to know something? What is the nature of erotic love? Here, Adler examines these questions, as well as many others, with his trademark clarity, rigor, and common sense. Providing a broad-ranging inventory of the 125 most used and abused terms in the philosophical lexicon, Adler precisely defines such key terms as: *chance *good and evil *memory*choice *honor *soul*duty *human nature *timeStimulating, engaging, and organized in any easy-to-use, A-to-Z format, Adler's Philosophical Dictionary is an ideal introduction to the history of the great ideas.