What was it about Barack Obama's campaign of hope that resonated so much not just with Americans, but people the world over? Have we really become so despairing in the face of collapsed economies and the threat of violence around every corner that a simple rallying cry to remember hope can have such a powerful effect? In this moving and thoughtful book, Ronald Aronson explores our relationship to hope at a time some have called the end of history, others the end of politics, in order to formulate a more active stance, one in which hope is far more than a mood or feeling it is the very basis of social will and political action. Aronson examines our own heartbreaking story: a century of violence, upheaval, and the undelivered promises of progress all of which have contributed to the evaporation of social hope. As he shows, we are now in an era when hope has been privatized, when despite all the ways we are connected to each other we are desperately alone, struggling to weather the maelstrom around us, demoralized by the cynicism that permeates our culture and politics, and burdened with finding personal solutions to social problems. Yet social hope, Aronson argues, still persists. Carefully exploring what we mean when we say we "hope" and teasing hope apart from its dangerously misconstrued sibling, progress, he locates real seeds of change. He argues that always underlying our experience even if we completely ignore it is a sense of social belonging, and that this can be reactivated into a powerful collective force, an active we. He looks to various political movements, from the massive collective force of environmentalists to the stunning rise of movement-centered politicians such as Bernie Sanders and Jeremy Corbyn, as powerful examples of socially energized, politically determined, and actionably engaged forms of hope. The result is an illuminating and inspiring call that anyone can clearly hear: we can still create a better future for ourselves, but only if we do it together.

Until now it has been impossible to read the full story of the relationship between Albert Camus and Jean-Paul Sartre. Their dramatic rupture at the height of the Cold War, like that conflict itself, demanded those caught in its wake to take sides rather than to appreciate its tragic complexity. Now, using newly available sources, Ronald Aronson offers the first book-length account of the twentieth century's most famous friendship and its end.
Albert Camus and Jean-Paul Sartre first met in 1943, during the German occupation of France. The two became fast friends. Intellectual as well as political allies, they grew famous overnight after Paris was liberated. As playwrights, novelists, philosophers, journalists, and editors, the two seemed to be everywhere and in command of every medium in post-war France. East-West tensions would put a strain on their friendship, however, as they evolved in opposing directions and began to disagree over philosophy, the responsibilities of intellectuals, and what sorts of political changes were necessary or possible.
As Camus, then Sartre adopted the mantle of public spokesperson for his side, a historic showdown seemed inevitable. Sartre embraced violence as a path to change and Camus sharply opposed it, leading to a bitter and very public falling out in 1952. They never spoke again, although they continued to disagree, in code, until Camus's death in 1960.
In a remarkably nuanced and balanced account, Aronson chronicles this riveting story while demonstrating how Camus and Sartre developed first in connection with and then against each other, each keeping the other in his sights long after their break. Combining biography and intellectualhistory, philosophical and political passion, "Camus and Sartre" will fascinate anyone interested in these great writers or the world-historical issues that tore them apart.

At long last, Truth and Existence allows us to read Jean-Paul Sartre's analysis of knowing and truth. This brilliant epistemological sequel to Being and Nothingness was found among Sartre's unpublished manuscripts by his adoptive daughter and executor, Arlette Elkaim-Sartre. Posthumously published in France in 1989, the work dates to 1948, shortly after Sartre's controversial call for the writer's political commitment and his celebrated public lecture "Existentialism Is a Humanism". Truth and Existence, written in response to Martin Heidegger's The Essence of Truth, is a product of the years when Sartre was reaching full stature as a philosopher, novelist, playwright, essayist, and political activist. This brief, coherent, and engaging text presents Sartre's ontology of truth in terms of his characteristic key moral questions of freedom, action, and bad faith. While stressing the intuitive and personal dimensions of truth, Truth and Existence also explores the argument that ignoring is an intentional act starting, like all knowledge, from the primary ontological condition of ignorance. Thus, at the heart of Sartre's discussion are explanations of ignorance (as resulting from the choice to ignore), phenomenological descriptions (of behavior seeking to avoid the truth), and the reasons why one chooses to avoid the truth. Sartre explores why one Madame T., afflicted with tuberculosis, should choose to ignore the disease that is killing her rather than take responsibility for it. Here is Sartre the existentialist at his most original and most provocative: this work of epistemology, based on ontology, becomes a work of ethics. At the same time, Truth and Existence foreshadows and lays thebasis for some of the most important insights of the Critique of Dialectical Reason. Truth and Existence is introduced by an extended biographical, historical, and analytical essay by Ronald Aronson.

Ronald Aronson has a mission: to demonstrate that a life without religion can be coherent, moral, and committed. In the last few years the "New Atheists"--Sam Harris, Daniel Dennett, Richard Dawkins, and Christopher Hitchens--have created a stir by criticizing religion and the belief in God. Aronson moves beyond the discussion of what we should not believe, proposing contemporary answers to Immanuel Kant's three great questions: What can I know? What ought I to do? What can I hope? Grounded in the sense that we are deeply dependent and interconnected beings who are rooted in the universe, nature, history, society, and the global economy, Living Without God explores the experience and issues of 21st-century secularists, especially in America. Reflecting on such perplexing questions as why we are grateful for life's gifts, who or what is responsible for inequalities, and how to live in the face of aging and dying, Living Without God is also refreshingly topical, touching on such subjects as contemporary terrorism, the war in Iraq, affirmative action, and the remarkable rise of Barack Obama. Optimistic and stirring, Living Without God is less interested in attacking religion than in developing a positive philosophy for atheists, agnostics, secular humanists, skeptics, and freethinkers--as well as for all those of us who, whatever we call ourselves, manage to live fundamentally secular lives and are searching for bearings today.