If you're woke, you're left. If you're left, you're woke. We blur the terms, assuming that if you're one you must be the other. That, Susan Neiman argues, is a dangerous mistake. The intellectual roots and resources of wokeism conflict with ideas that have guided the left for more than 200 years: a commitment to universalism, a firm distinction between justice and power, and a belief in the possibility of progress. Without these ideas, Neiman argues, they will continue to undermine their own goals and drift, inexorably and unintentionally, towards the right. In the long run, they risk becoming what they despise. One of the world's leading philosophical voices, Neiman makes this case by tracing the malign influence of two titans of twentieth-century thought, Michel Foucault and Carl Schmitt, whose work undermined ideas of justice and progress and portrayed social life as an eternal struggle of us against them. A generation schooled with these voices in their heads, raised in a broader culture shaped by the ruthless ideas of neoliberalism and evolutionary psychology, has set about changing the world. It's time they thought again.

Evil threatens human reason, for it challenges our hope that the world makes sense. For eighteenth-century Europeans, the Lisbon earthquake was manifest evil. Today we view evil as a matter of human cruelty, and Auschwitz as its extreme incarnation. Examining our understanding of evil from the Inquisition to contemporary terrorism, Susan Neiman explores who we have become in the three centuries that separate us from the early Enlightenment. In the process, she rewrites the history of modern thought and points philosophy back to the questions that originally animated it. Whether expressed in theological or secular terms, evil poses a problem about the world's intelligibility. It confronts philosophy with fundamental questions: Can there be meaning in a world where innocents suffer? Can belief in divine power or human progress survive a cataloging of evil? Is evil profound or banal? Neiman argues that these questions impelled modern philosophy. Traditional philosophers from Leibniz to Hegel sought to defend the Creator of a world containing evil. Inevitably, their efforts--combined with those of more literary figures like Pope, Voltaire, and the Marquis de Sade--eroded belief in God's benevolence, power, and relevance, until Nietzsche claimed He had been murdered. They also yielded the distinction between natural and moral evil that we now take for granted. Neiman turns to consider philosophy's response to the Holocaust as a final moral evil, concluding that two basic stances run through modern thought. One, from Rousseau to Arendt, insists that morality demands we make evil intelligible. The other, from Voltaire to Adorno, insists that morality demands that we don't. Beautifully written and thoroughly engaging, this book tells the history of modern philosophy as an attempt to come to terms with evil. It reintroduces philosophy to anyone interested in questions of life and death, good and evil, suffering and sense. Featuring a substantial new afterword by Neiman that raises provocative questions about Hannah Arendt's take on Adolf Eichmann and the rationale behind the Hiroshima bombing, this Princeton Classics edition introduces a new generation of readers to this eloquent and thought-provoking meditation on good and evil, life and death, and suffering and sense.

This collection demonstrates the range of approaches that some of the leading scholars of our day take to basic questions at the intersection of the natural and human worlds. The essays focus on three interlocking categories: Reason stakes a bigger territory than the enclosed yard of universal rules. Nature expands over a far larger region than an eternal category of the natural. And history refuses to be confined to claims of an unencumbered truth of how things happened.

For years, moral language has been the province of the Right, as the Left has consoled itself with rudderless pragmatism. In this profound and powerful book, Susan Neiman reclaims the vocabulary of morality--"good" and "evil," "heroism" and "nobility"--as a lingua franca for the twenty-first century. In constructing a framework for taking responsible action on today's urgent questions, Neiman reaches back to the eighteenth century, retrieving a series of values--"happiness," "reason," "reverence," and "hope"--held high by Enlightenment thinkers. In this thoroughly updated edition, Neiman reflects on how the moral language of the 2008 presidential campaign has opened up new political and cultural possibilities in America and beyond.

In Why Grow Up, the latest volume in the Philosophy in Transit series, world-renowned philosopher Susan Neiman looks at growing up as an ideal with urgent relevance today Becoming an adult today can seem a grim prospect. As you grow up, you are told to renounce most of the hopes and dreams of your youth, and resign yourself to a life that will be a pale dilution of the adventurous, important and enjoyable life you once expected. But who wants to do any of that? No wonder we live in a culture of rampant immaturity, argues internationally-renowned philosopher Susan Neiman, when maturity looks so boring. In Why Grow Up, Neiman explores the forces that are arrayed against maturity, and shows how philosophy can help us want to grow up. Travel, both literally and as a metaphor, has been seen as a crucial step to coming of age by thinkers as diverse as Kant, Rousseau, Hume and Simone de Beauvoir. Neiman discusses childhood, adolescence, sex, and culture, and asks how the idea of travel can help us build a model of maturity that makes growing up a good option and leaves space in our culture for grown-ups. Refuting the widespread belief that the best time of your life is the decade between sixteen and twenty-six, she argues that being grown-up is itself an ideal: one that is rarely achieved in its entirety, but all the more worth striving for.

Instilling Ethics casts a fresh light on both the historical sources and the contemporary issues of a major preoccupation of our time: ethics. Norma Thompson has compiled essays from prominent scholars in a wide-range of disciplines to address the problems, pretensions, and positive potentialities of ethical practices today. Instilling Ethics offers a new way of connecting today's ethics to the great ethical sources of the past-- classical, medieval, and early modern--and presents a wise and witty critique of the current practice of 'professional ethics.'

'An ambitious and engrossing investigation of the moral legacies which stubbornly refuse to pass' Brendan Simms As the western world struggles with its legacies of racism and colonialism, what can we learn from the past in order to move forward? Susan Neiman's Learning from the Germans delivers an urgently needed perspective on how a country can come to terms with its historical wrongdoings. Neiman, who grew up as a white girl in the American South during the civil rights movement, is a Jewish woman who has spent much of her adult life in Berlin. In clear and gripping prose, she uses this unique perspective to combine philosophical reflection, personal history and conversations with both Americans and Germans who are grappling with the evils of their own national histories. Through focusing on the particularities of those histories, she provides examples for other nations, whether they are facing resurgent nationalism, ongoing debates over reparations or controversies surrounding historical monuments and the contested memories they evoke. It is necessary reading for all those confronting their own troubled pasts.

Eine ernsthafte Erorterung der Frage nach dem Gluck sollte nicht Rezepte geben wollen, denn sie gibt es langst. Zu fragen ist vielmehr: Was wissen wir nicht? Man sagt, die Philosophie begann mit der sokratischen Frage: Wie soll ich leben? Und die Frage nach dem Gluck gehort sicherlich dazu. Doch das Staunen, das uns zur Philosophie treibt, entspringt nicht dem Gluck selbst, sondern der Tatsache, dass wir so elend sind. Waren wir unsterblich und unser Leben frei von Schmerz, wurde wohl niemand auf die Frage verfallen, was es eigentlich mit dem Gluck auf sich hat. Demnach kommt es zur Philosophie, weil die Menschen unglucklich sind und das andern mochten. Wer immer das Gluck hat, in der besten aller moglichen Welten zu leben, wird sich nicht fragen: warum? Mit Beitragen aus den Bereichen der Geschichtswissenschaften, der Psychologie, Soziologie und Okonomie soll in diesem Buch an die ursprunglich philosophische Diskussion angeknupft und ein tieferes Verstandnis des Glucks erlangt werden, als jede Disziplin fur sich allein erreichen wurde."

Berlin--"East" and "West," day and of course night--throughout the 80s before the Wall came down. In the eyes of an American philosophy student. And Jewish, which makes for moments at once awkward, poignant, resonant, unspoken, crass, funny, and always lurking. Most of all, Susan Neiman can write, as borne out again by her books to follow this debut. Here, we live the Reagan years with her--when a city was divided, America the occupier, and the cigarettes not named "Salem" because it sounds too Jewish. Peter Becker folded an easel in the corner to make a table. He brought cold cuts and bread and asked me what I thought of his paintings. Later I would learn that people here always ask you what you think of their paintings, and that it's wrong just to say you find them interesting, but perfectly alright to say you find them awful. . . . You come from a Jewish family, don't you?" asked Becker. "Yes," I said. "It doesn't matter," said the other painter. Doesn't matter? To whom?

The Unity of Reason is the first major study of Kant's account of reason. Susan Neiman argues that Kant's philosophy reconceives the nature of reason, and she shows how that philosophy provides a basis for the unity of theory and practice. Exploring the historical background of Kant's notion of reason, as well as the role of reason in Kant's accounts of science, morality, religion, and philosophy, she provides a fundamentally new perspective on Kant's entire work.

In Moral Clarity, Susan Neiman shows how the philosophical resources of the eighteenth-century Englightenment can help us to construct a politics that does not repeat the mistakes of Marxism or succumb to the temptation of a cynicism that masquerade as realism. Through her commitment to the claims of reason and the facts of the world, her shrewd and generous readings of the Western canon, and above all through her conviction that politics is a moral endeavour, Neiman issues an irresistible invitation to make the world more just.

In The Morality Wars, contributors from religious and non-religious backgrounds debate the origin and nature of human goodness. While the subject is often addressed by prominent figures on both sides of the believer/atheist divide on public platforms and social media, participants seldom get the opportunity to explain their viewpoints in depth. In addition to engaging the traditional conflict between science and religious faith over the content and nature of the moral conscience, the contributors also draw on and engage with figures who are often neglected when committed theologians and atheists debate each other, such as Sigmund Freud, Friedrich Nietzsche, David Hume, Jean-Jacques Rousseau, and Jacques Lacan.

In The Morality Wars, contributors from religious and non-religious backgrounds debate the origin and nature of human goodness. While the subject is often addressed by prominent figures on both sides of the believer/atheist divide on public platforms and social media, participants seldom get the opportunity to explain their viewpoints in depth. In addition to engaging the question of the role of religious faith or its absence in the development of the moral conscience, the contributors draw on and engage with philosophers and other thinkers who are often neglected when committed theologians and atheists debate each other, such as Sigmund Freud, Friedrich Nietzsche, and Jacques Lacan.

This inaugural volume in the Munich Lectures in Ethics series presents lectures by noted philosopher Philip Kitcher. In these lectures, Kitcher develops further the pragmatist approach to moral philosophy, begun in his book The Ethical Project. He uses three historical examples of moral progress-the abolition of chattel slavery, the expansion of opportunities for women, and the increasing acceptance of same-sex love-to propose methods for moral inquiry. In his recommended methodology, Kitcher sees moral progress, for individuals and for societies, through collective discussions that become more inclusive, better informed, and involve participants more inclined to engage with the perspectives of others and aim at actions tolerable by all. The volume is introduced by Jan-Christoph Heilinger and contains commentaries from distinguished scholars Amia Srinivasan, Susan Neiman, and Rahel Jaeggi, and Kitcher's response to their commentaries.