In his best-selling book "You Must Change Your Life," Peter Sloterdijk argued exercise and practice were crucial to the human condition. In The Art of Philosophy, he extends this critique to academic science and scholarship, casting the training processes of academic study as key to the production of sophisticated thought. Infused with humor and provocative insight, The Art of Philosophy further integrates philosophy and human existence, richly detailing the foundations of this relationship and its transformative role in making the postmodern self.

Sloterdijk begins with Plato's description of Socrates, whose internal monologues were so absorbing they often rooted the philosopher in place. The original academy, Sloterdijk argues, taught scholars to lose themselves in thought, and today's universities continue this tradition by offering scope for Plato's "accommodations for absences." By training scholars to practice thinking as an occupation transcending daily time and space, universities create the environment in which thought makes wisdom possible. Traversing the history of asceticism, the concept of suspended animation, and the theory of the neutral observer, Sloterdijk traces the evolution of philosophical practice from ancient times to today, showing how scholars can remain true to the tradition of "the examined life" even when the temporal dimension no longer corresponds to the eternal. Building on the work of Husserl, Heidegger, Nietzsche, Arendt, and other practitioners of the life of theory, Sloterdijk launches a posthumanist defense of philosophical inquiry and its everyday, therapeutic value.

The religious movements of today no longer depend on the handselling of literature such as bibles, pamphlets etc, but instead operate predominantly with electronic picture media such as video and television that can be disseminated much more widely, and which are capable of enormous rhetorical impact. "Medium Religion" approaches religion as a media phenomenon, whose expressions are subject to the same laws of reproduction as any other consumer entity, and focuses particularly on geopolitical religious hotspots like the Middle East, Asia, Russia, North America and South America. It contains commentary by (among others) such notable thinkers as Boris Groys, Peter Sloterdijk and Slavoj Zizek; contributing artists include Adel Abdessemed, Oreet Ashery, Maja Bajevic, Paul Chan, Omer Fast, Barbad Golshiri, Kajri Jain, Vitali Komar, Alexander Kosolapov, Nira Pereg, Dorna Safaian, Anri Sala, Michael Schuster, Wael Shawky, Joshua Simon and Jalal Toufic.

Thinker on Stage is Peter Sloterdijk's audacious, empathetic reading of Friedrich Nietzche's first published work, The Birth of Tragedy out of the Spirit of Music.

While ancient civilizations worshipped strong, active emotions, modern societies have favored more peaceful attitudes, especially within the democratic process. We have largely forgotten the struggle to make use of "thymos," the part of the soul that, following Plato, contains spirit, pride, and indignation. Rather, Christianity and psychoanalysis have promoted mutual understanding to overcome conflict. Through unique examples, Peter Sloterdijk, the preeminent posthumanist, argues exactly the opposite, showing how the history of Western civilization can be read as a suppression and return of rage.

By way of reinterpreting the "Iliad," Alexandre Dumas's "Count of Monte Cristo," and recent Islamic political riots in Paris, Sloterdijk proves the fallacy that rage is an emotion capable of control. Global terrorism and economic frustrations have rendered strong emotions visibly resurgent, and the consequences of violent outbursts will determine international relations for decades to come. To better respond to rage and its complexity, Sloterdijk daringly breaks with entrenched dogma and contructs a new theory for confronting conflict. His approach acknowledges and respects the proper place of rage and channels it into productive political struggle.

The first volume in Peter Sloterdijk's monumental Spheres trilogy: an investigation of humanity's engagement with intimate spaces. An epic project in both size and purview, Peter Sloterdijk's three-volume, 2,500-page Spheres is the late-twentieth-century bookend to Heidegger's Being and Time. Rejecting the century's predominant philosophical focus on temporality, Sloterdijk, a self-described "student of the air," reinterprets the history of Western metaphysics as an inherently spatial and immunological project, from the discovery of self (bubble) to the exploration of world (globe) to the poetics of plurality (foam). Exploring macro- and micro-space from the Greek agora to the contemporary urban apartment, Sloterdijk is able to synthesize, with immense erudition, the spatial theories of Aristotle, Rene Descartes, Gaston Bachelard, Walter Benjamin, and Georges Bataille into a morphology of shared, or multipolar, dwelling-identifying the question of being as one bound up with the aerial technology of architectonics and anthropogenesis. Sloterdijk describes Bubbles, the first volume of Spheres, as a general theory of the structures that allow couplings-or as the book's original intended subtitle put it, an "archeology of the intimate." Bubbles includes a wide array of images, not to illustrate Sloterdijk's discourse, but to offer a spatial and visual "parallel narrative" to his exploration of bubbles. Written over the course of a decade, the Spheres trilogy has waited another decade for its much-anticipated English translation from Semiotext(e). Volumes II, Globes, and III, Foam, will be published in the coming seasons.

While ancient civilizations worshipped strong, active emotions, modern societies have favored more peaceful attitudes, especially within the democratic process. We have largely forgotten the struggle to make use of "thymos," the part of the soul that, following Plato, contains spirit, pride, and indignation. Rather, Christianity and psychoanalysis have promoted mutual understanding to overcome conflict. Through unique examples, Peter Sloterdijk, the preeminent posthumanist, argues exactly the opposite, showing how the history of Western civilization can be read as a suppression and return of rage.

By way of reinterpreting the "Iliad," Alexandre Dumas's "Count of Monte Cristo," and recent Islamic political riots in Paris, Sloterdijk proves the fallacy that rage is an emotion capable of control. Global terrorism and economic frustrations have rendered strong emotions visibly resurgent, and the consequences of violent outbursts will determine international relations for decades to come. To better respond to rage and its complexity, Sloterdijk daringly breaks with entrenched dogma and contructs a new theory for confronting conflict. His approach acknowledges and respects the proper place of rage and channels it into productive political struggle.

Studying both France and Germany in its discussion of post-war issues, this book uses a new cultural-theoretical approach to develop a philosophy to overcome post-war traumata, or the traumatization effects that affect entire national cultures.

Upon its publication in Germany in 1983, this author's book stirred both critical acclaim and consternation, attracting a wide readership. He finds cynicism the dominant mode in contemporary culture, in personal and institutional settings; his book is both a history of the impulse and an investigation of its role today, among those whose earlier hopes for social change have crumbled and faded away.

Peter Sloterdijk turns his keen eye to the history of western thought, conducting colorful readings of the lives and ideas of the world's most influential intellectuals. Featuring nineteen vignettes rich in personal characterizations and theoretical analysis, Sloterdijk's companionable volume casts the development of philosophical thinking not as a buildup of compelling books and arguments but as a lifelong, intimate struggle with intellectual and spiritual movements, filled with as many pitfalls and derailments as transcendent breakthroughs. Sloterdijk delves into the work and times of Aristotle, Augustine, Bruno, Descartes, Foucault, Fichte, Hegel, Husserl, Kant, Kierkegaard, Leibniz, Marx, Nietzsche, Pascal, Plato, Sartre, Schelling, Schopenhauer, and Wittgenstein. He provocatively juxtaposes Plato against shamanism and Marx against Gnosticism, revealing both the vital external influences shaping these intellectuals' thought and the excitement and wonder generated by the application of their thinking in the real world. The philosophical "temperament" as conceived by Sloterdijk represents the uniquely creative encounter between the mind and a diverse array of cultures. It marks these philosophers' singular achievements and the special dynamic at play in philosophy as a whole. Creston Davis's introduction details Sloterdijk's own temperament, surveying the celebrated thinker's intellectual context, rhetorical style, and philosophical persona.

In his best-selling book "You Must Change Your Life," Peter Sloterdijk argued exercise and practice were crucial to the human condition. In The Art of Philosophy, he extends this critique to academic science and scholarship, casting the training processes of academic study as key to the production of sophisticated thought. Infused with humor and provocative insight, The Art of Philosophy further integrates philosophy and human existence, richly detailing the foundations of this relationship and its transformative role in making the postmodern self.

Sloterdijk begins with Plato's description of Socrates, whose internal monologues were so absorbing they often rooted the philosopher in place. The original academy, Sloterdijk argues, taught scholars to lose themselves in thought, and today's universities continue this tradition by offering scope for Plato's "accommodations for absences." By training scholars to practice thinking as an occupation transcending daily time and space, universities create the environment in which thought makes wisdom possible. Traversing the history of asceticism, the concept of suspended animation, and the theory of the neutral observer, Sloterdijk traces the evolution of philosophical practice from ancient times to today, showing how scholars can remain true to the tradition of "the examined life" even when the temporal dimension no longer corresponds to the eternal. Building on the work of Husserl, Heidegger, Nietzsche, Arendt, and other practitioners of the life of theory, Sloterdijk launches a posthumanist defense of philosophical inquiry and its everyday, therapeutic value.

Peter Sloterdijk turns his keen eye to the history of western thought, conducting colorful readings of the lives and ideas of the world's most influential intellectuals. Featuring nineteen vignettes rich in personal characterizations and theoretical analysis, Sloterdijk's companionable volume casts the development of philosophical thinking not as a buildup of compelling books and arguments but as a lifelong, intimate struggle with intellectual and spiritual movements, filled with as many pitfalls and derailments as transcendent breakthroughs. Sloterdijk delves into the work and times of Aristotle, Augustine, Bruno, Descartes, Foucault, Fichte, Hegel, Husserl, Kant, Kierkegaard, Leibniz, Marx, Nietzsche, Pascal, Plato, Sartre, Schelling, Schopenhauer, and Wittgenstein. He provocatively juxtaposes Plato against shamanism and Marx against Gnosticism, revealing both the vital external influences shaping these intellectuals' thought and the excitement and wonder generated by the application of their thinking in the real world. The philosophical "temperament" as conceived by Sloterdijk represents the uniquely creative encounter between the mind and a diverse array of cultures. It marks these philosophers' singular achievements and the special dynamic at play in philosophy as a whole. Creston Davis's introduction details Sloterdijk's own temperament, surveying the celebrated thinker's intellectual context, rhetorical style, and philosophical persona.

Peter Sloterdijk's essay on Friedrich Nietzsche and the benefits and dangers of narcissistic jubilation. For Peter Sloterdijk, Friedrich Nietzsche represents nothing short of a "catastrophe in the history of language"-a new evangelist for a linguistics of narcissistic jubilation. Nietzsche offered a philosophical declaration of independence from humility, a meeting-point of sobriety and megalomania that for Sloterdijk has come to define the very project of philosophy. Yet for all the significance of this language-event named Nietzsche, Nietzsche's contributions have too often been elided and the contradictions at the root of his philosophy too often edited out. As Sloterdijk observes, "Never has an author so insisted on distinction and yet attracted such vulgarity." Nietzsche Apostle, drawn from a speech Sloterdijk gave in 2000 on the hundredth anniversary of Nietzsche's death, looks at the ways in which Nietzsche has been branded over the years through selective compilation, and at the ways in which Nietzsche turned himself into a brand-a brand announced by his proclaimed "fifth Gospel," Thus Spoke Zarathustra. For Sloterdijk, the focus should not be on the figure of Zarathustra or on the "will to power" often used as a kind of philosophical shorthand to sum up Nietzsche's work, but on Zarathustra's act of "speaking" itself. Nietzsche Apostle offers a brief history of self-praise and self-affirmation, an examination of the evolution of boasting (both by God and by man), and a very original approach to Nietzsche, philosophy's first designer brand of individualism.

The final volume in Peter Sloterdijk's celebrated Spheres trilogy, on the phenomenology of community and its spatial peripheries. "So the One Orb has imploded-now the foams are alive." -from Foams Foams completes Peter Sloterdijk's celebrated Spheres trilogy: his 2,500-page "grand narrative" retelling of the history of humanity, as related through the anthropological concept of the "Sphere." For Sloterdijk, life is a matter of form and, in life, sphere formation and thought are two different labels for the same thing. The trilogy also offers his corrective answer to Martin Heidegger's Being and Time, reformulating it into a lengthy meditation on Being and Space-a shifting of the question of who we are to a more fundamental question of where we are. In this final volume, Sloterdijk's "plural spherology" moves from the historical perspective on humanity of the preceding two volumes to a philosophical theory of our contemporary era, offering a view of life through a multifocal lens. If Bubbles was Sloterdijk's phenomenology of intimacy, and Globes his phenomenology of globalization, Foams could be described as his phenomenology of spatial plurality: how the bubbles that we form in our duality bind together to form what sociological tradition calls "society." Foams is an exploration of capsules, islands, and hothouses that leads to the discovery of the foam city. The Spheres trilogy ultimately presents a theology without a God-a spatial theology that requires no God, whose death therefore need not be of concern. As with the two preceding volumes, Foams can be read on its own or in relation to the rest of the trilogy.

The second, and longest, volume in Peter Sloterdijk's celebrated Spheres trilogy, on the world history and philosophy of globalization. All history is the history of struggles for spheric expansion. -from Globes In Globes-the second, and longest, volume in Peter Sloterdijk's celebrated magnum opus Spheres trilogy-the author attempts nothing less than to uncover the philosophical foundations of the political history-the history of humanity-of the last two thousand years. The first, well-received volume of the author's Spheres trilogy, Bubbles, dealt with microspheres: the fact that individuals, from the fetal stage to childhood, are never alone, because they always incorporate the Other into themselves and align themselves with it. With Globes, Sloterdijk opens up a history of the political world using the morphological models of the orb and the globe, and argues that all previous statements about globalization have suffered from shortsightedness. For him, globalization begins with the ancient Greeks, who represented the whole world through the shape of the orb. With the discovery of America and the first circumnavigations of the earth, the orb was replaced by the globe. This second globalization is currently giving way to the third, which we are living through today, as the general virtuality of all conditions leads to a growing spatial crisis. Peter Sloterdijk tells here the true story of globalization: from the geometrization of the sky in Plato and Aristotle to the circumnavigation of the last orb-the earth-by ships, capital, and signals.

When it was first published in West Germany, this book provoked both critical acclaim and widespread consternation, especially among the 1960s generation whose hopes for social change had crumbled and faded. Cynicism, so central to the mood of a generation and the source of much of the antirationalist impulse visible in all Western countries, has remained submerged throughout the debate about modernity and postmodernity. Sloterdijk's investigation of the role of cynicism in the postmodern 1970s and 1980s finds it to be the dominant mode in contemporary culture and in personal and institutional settings. Sloterdijk defines cynicism as 'enlightened false consciousness', a sensibility which is 'well off and miserable at the same time', able to function in the workaday world yet assailed by doubt and paralysis. Oscillating provocatively between Frankfurt and Paris and between a number of different styles and modes of expression, the Critique of Cynical Reason is a philosophical pastiche which offers, in the words of Andreas Huyssen, 'a postmodernism of resistance.'