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Understanding the world is important for everyone. For me, it takes the form of analyzing colorful images and artifacts in the built environment. In the broad traditions of the global northwest, color is regarded as deceptive and unreliable. For centuries now, and throughout disparate media and technical systems, color has had to maintain this secondary, subordinate status as “other,” linked to falsity, manipulation, and deceit or, to quote David Batchelor, “some ‘foreign’ body". In my work, I argue that we have all inherited this tradition in the global northwest, fetishizing color as both excessive and yet indispensable in its capacity to retroactively confirm the sanctity of what it is not.
Once again, some of our most profound insights into contemporary culture derive from a deep understanding of history. For example, why is there a fundamental distrust of surfaces and shiny “bling”?
In The Republic, and in “Book X” in particular, Plato outlines a theory of images, truth, deception, and appearances that we continue to relive in everyday life.
Long regarded as the most accurate rendering of Plato's Republic that has yet been published, this widely acclaimed work is the first strictly literal translation of a timeless classic. In addition to the annotated text, there is also a rich and valuable essay,as well as indices,which will better enable the reader to approach the heart of Plato's intention. This new edition includes a new introduction by acclaimed critic Adam Kirsch, setting the work in its intellectual context for a new generation of readers.
Understanding the world is important for everyone. For me, it takes the form of analyzing colorful images and artifacts in the built environment. In the broad traditions of the global northwest, color is regarded as deceptive and unreliable. For centuries now, and throughout disparate media and technical systems, color has had to maintain this secondary, subordinate status as “other,” linked to falsity, manipulation, and deceit or, to quote David Batchelor, “some ‘foreign’ body". In my work, I argue that we have all inherited this tradition in the global northwest, fetishizing color as both excessive and yet indispensable in its capacity to retroactively confirm the sanctity of what it is not.
Fredric Jameson’s Postmodernism, or The Cultural Logic of Late Capitalism was one of the first accounts of “postmodern aesthetics” and why it continues to matter today.
Circa 1990, Jameson showed how a new age of high-tech and transnational corporations fundamentally transformed how we create and experience art, design, and aesthetics.
Now in paperback, Fredric Jameson's most wide-ranging work seeks to crystalize a definition of "postmodernism". Jameson's inquiry looks at the postmodern across a wide landscape, from "high" art to "low" from market ideology to architecture, from painting to "punk" film, from video art to literature.
Understanding the world is important for everyone. For me, it takes the form of analyzing colorful images and artifacts in the built environment. In the broad traditions of the global northwest, color is regarded as deceptive and unreliable. For centuries now, and throughout disparate media and technical systems, color has had to maintain this secondary, subordinate status as “other,” linked to falsity, manipulation, and deceit or, to quote David Batchelor, “some ‘foreign’ body". In my work, I argue that we have all inherited this tradition in the global northwest, fetishizing color as both excessive and yet indispensable in its capacity to retroactively confirm the sanctity of what it is not.
Yes, this is an essay, not a book. But it is such a good essay that the entire book has been re-printed with its title!
The essay is an excellent exegesis on understanding why “technology is not really about technology.” For Heidegger, the question concerning technology is a question about “being in the world”: our orientation, proclivities, values, and habits.
As relevant now as ever before, this accessible collection is an essential landmark in the philosophy of science from "one of the most profound thinkers of the twentieth century" (New York Times).
The advent of machine technology has given rise to some of the deepest problems of modern thought. Featuring the celebrated essay "The Question Concerning Technology," this prescient volume contains Martin Heidegger's groundbreaking investigation into the pervasive "enframing" character of our understanding of ourselves and the world.
Understanding the world is important for everyone. For me, it takes the form of analyzing colorful images and artifacts in the built environment. In the broad traditions of the global northwest, color is regarded as deceptive and unreliable. For centuries now, and throughout disparate media and technical systems, color has had to maintain this secondary, subordinate status as “other,” linked to falsity, manipulation, and deceit or, to quote David Batchelor, “some ‘foreign’ body". In my work, I argue that we have all inherited this tradition in the global northwest, fetishizing color as both excessive and yet indispensable in its capacity to retroactively confirm the sanctity of what it is not.
In 1810, after decades of color rationalizations in early modern science, romantic poet Johann Wolfgang von Goethe (1749–1832) attempted to return color to its pre-Socratic, Homeric lifeworld.
His Zür Farbenlehre (Theory of Colors) glorified color for all of its inconsistencies and mysteries, making subjective perception—in marked contrast to Newton’s 1704 color theory—the most central and sacred to human experience, in service of achieving the “highest aesthetic ends.” For Goethe, color arose “in the spectrum” between black and white, a phenomenological observation dating back to Aristotelean antiquity.
Over two centuries later, this is still a fantastic guidebook for anyone interested in the phenomenology of color, light, and scintillations of subjective perception.
By closely following Goethe's explanations of the color phenomena, the reader may become so divorced from the wavelength theory—Goethe never even mentions it—that he may begin to think about color theory relatively unhampered by prejudice, ancient or modern.
By the time Goethe's Theory of Colours appeared in 1810, the wavelength theory of light and color had been firmly established. To Goethe, the theory was the result of mistaking an incidental result for an elemental principle. Far from pretending to a knowledge of physics, he insisted that such knowledge was an actual hindrance to understanding. He based his conclusions exclusively upon…
There are so many different ways of thinking and writing about history. I first noticed this while studying at university, when I saw just how different economic history looked from other kinds of history. I later learned that all kinds of historical writing are forms of literature, only they are rarely recognized as such. I am now a university professor and this is my area of expertise: the overlap between the philosophy of history and economics. The books on this list are great examples of unusual or ‘weird’ works on history that challenge some of our deepest assumptions about what history is and how best to think or write about it.
Most people think that history and religion are two completely opposed registers, much like science and religion. Lowith upends that idea in this book, which shows how all modern historical thinking and writing is theological. Besides this, another great thing about the book is the way it is organised. Instead of running forward, in chronological order, from the Bible through to Hegel, Marx, and Burckhardt, it begins with these thinkers and works its way backward. It’s a really simple but effective way of getting his point across.
Modern man sees with one eye of faith and one eye of reason. Consequently, his view of history is confused. For centuries, the history of the Western world has been viewed from the Christian or classical standpoint-from a deep faith in the Kingdom of God or a belief in recurrent and eternal life-cycles. The modern mind, however, is neither Christian nor pagan-and its interpretations of history are Christian in derivation and anti-Christian in result. To develop this theory, Karl Loewith-beginning with the more accessible philosophies of history in the nineteenth and eighteenth centuries and working back to the Bible-analyzes the…
Growing up in the ‘80s, I discovered cyberpunk just when the subgenre acquired its name and was instantly hooked. While its style and action were certainly engaging, it was cyberpunk’s message about the surveillance state, corporate power, fascism, and corruption, which contrasted so violently from mainstream science fiction, that kept me turning pages. 40 years later, after writing novels for 25 years, completing 12 books, I’m still fascinated by what cyberpunk can do. In an age where Humanity is mortally threatened by climate change and inequality, we need cyberpunk now more than ever, with its action and adventure and a little something for us to think about, too.
Software is a zany romp through a 1983 vision of 2020, with sapient AIs living on the moon and maybe invading South Florida.
Like its author, Software is a rich amalgamation of disparate elements: on the one side, the book is campy fun, while on the other, it’s a legitimate exploration of Artificial Intelligence and identity. Back when I was first getting into cyberpunk, this was another difficult find, despite having won the Philip K. Dick award; I actually didn’t read it until the late ‘90s!
The author’s life is nearly as interesting as his books, too: his full name is Rudolf von Bitter Rucker, a descendant of German philosopher Georg Friedrich Hegel, though he grew up in Louisville, KY, and he would eventually develop his own literary movement, Transrealism.
The creator of the first robots with real brains, Cobb Anderson finds himself another aged "pheezer" with a bad heart, and when he is offered immortality by his creations, he risks his body and his world. Reissue.
Thanks to developing interests in both psychoanalysis and German idealism during my time as a student, I came across Slavoj Žižek’s writings in the mid-1990s. Žižek immediately became a significant source of inspiration for my own efforts at interfacing philosophies with psychoanalysis. By the time I began writing my dissertation – which became my first book, Time Driven: Metapsychology and the Splitting of the Drive – I had the great fortune to meet Žižek. He soon agreed to serve as co-director of my dissertation and we have remained close ever since. I decided to write a book demonstrating that Žižek is not dismissible as a gadfly preoccupied with using popular culture and current events merely for cheap provocations.
By Žižek’s own admission, Hegel is as important to him as Lacan. And, Hegel’s mature Logic, spelled out in greatest detail in his hulking Science of Logic, sits at the very center of the entire Hegelian system in all its sprawling, encyclopedic scope. In the Science of Logic, Hegel elaborates and explores at great length the basic categories most fundamental to the very intelligibility of anything whatsoever. In addition to delineating the various conceptual contents contributing to reality being knowable, Hegel also provides, in the Science of Logic, a virtuoso display of the ways of thinking peculiar to his (in)famous speculative dialectics. One cannot fully appreciate Hegel without appreciating his Logic. Likewise, one cannot fully appreciate Žižek without appreciating Hegel.
I have always felt like an outsider and so have been preoccupied by questions of identity and belonging. In my youth, I became fascinated by the great Irish writers W. B. Yeats and James Joyce and their struggles with such questions after my family moved from Ulster to Scotland. As a young academic in Brisbane, I encountered fierce debates about Australian national identity as it shifted from a British heritage to a multicultural society. In the flux of the modern world, our identities are always under challenge and often require painful renovation.
Gellner is, for me, one of the most original social thinkers of our time and shocks you out of your assumptions.
In this book, among much else, he offers the most incisive version of his theory of nationalism. Turning Kedourie on his head just as Marx did to Hegel, he argues that nationalist ideas are so much froth and are a product of larger structural forces. They arise in the transition from agro-literate to industrial societies.
Nationalism’s real significance is not a return to a folk past, but its creation of high cultures in the language of the people propagated in national educational systems that provide the basis of scientific modernity. So far from being a cause of war, nationalism makes a liberal international order possible.
Brilliantly written, this is an iconoclastic counter to both Smith and Kedourie.
Being a Leftist, I started reading Capital as a student, back in the 1970s.I was impressed by Marx's analysis, emphasizing that capitalist relations of power appear as money generating more money, as a “thing” that functions as capital; furthermore, that credit functions as the most drastic form of money, so that the financial sphere is not a “parasitic” appendage of the “real economy”, but a mechanism for enforcing the “rules” of the system. As Professor of Political Economy since the late 1980s, I enjoy revealing to my students the structural contradictions of the system we live in. E.g., that the standard of living of the social majority (of the wage-earners) is (labour-)‘‘cost” of capital.
The author develops what he calls a new dialectic by drawing on the way Marx appropriated in Capitalcertain schemas of Hegel’s reasoning.
His basic thesis is that the dialectic in question does not refer to a succession of social systems, but to the systematic development of categories, i.e of conceptualizing the relations that characterize the capitalist mode of production.
Thus, value, money, and capital are categories that decipher the interconnectedness of social relations in capitalism.
This book both argues for, and demonstrates, a new turn to dialectic. Marx's Capital was clearly influenced by Hegel's dialectical figures: here, case by case, the significance of these is clarified. More, it is argued that, instead of the dialectic of the rise and fall of social systems, what is needed is a method of articulating the dialectical relations characterising a given social whole. Marx learnt from Hegel the necessity for a systematic development, and integration, of categories; for example, the category of 'value' can be fully comprehended only in the context of the totality of capitalist relations. These studies…
I am a philosophy post-doc at Unesp and a poet who has always felt that politics is not the exclusive business of politicians; that violence is not the exclusive business of warfare or of “vulgar” people, say, drunkards in bars. Violence, I have felt while doing philosophy in the USA, Brazil, Germany, and France, is likewise expressed by well-educated and apparently “peaceful” philosophers who are engaged in implicit politics and practice “subtle” violence. To handle the relation between politics and metaphysics is to do justice to this feeling. The Politics of Metaphysics, I hope, does that. I believe that though more tacitly, the same is done by this list’s books.
I love this book because it problematizes a popular assumption among contemporary Anglo-American authors who like to call themselves “analytic philosophers” and who only care to acknowledge the existence of a few past philosophers, e.g., Russell and Ryle. The assumption is that philosophers, such as the latter two, tackled in an apolitical “noble” fashion metaphysical matters.
Akehurst, by his turn, indicates how the likes of Russell and Ryle aligned themselves with a right-wing British policy whose “vulgar” propaganda is echoed throughout works published by British philosophers in the first half of the 20th century.
Also, I appreciate Akehurst’s way of showing that while contributing to the creation of the so-called “analytic-continental gap,” this attitude helped to naturalize the attribution of the shortness of logos to German philosophers like Hegel, Marx, and Nietzsche.
British Analytic Philosophy in the Twentieth Century examines three generations of analytic philosophers, who between them founded the modern discipline of analytic philosophy in Britain. The book explores how philosophers such as Bertrand Russell, A.J. Ayer, Gilbert Ryle and Isaiah Berlin believed in a link between German aggression in the twentieth century and the nineteenth-century philosophy of Hegel and Nietzsche. Thomas L. Akehurst thus identifies in this political critique of continental philosophy the origins of the hugely significant faultline between analytic and continental thought, an aspect of twentieth-century philosophy that is still poorly understood. The book also uncovers a tripartite…
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