Here are 100 books that Human, All Too Human fans have personally recommended if you like
Human, All Too Human.
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I have a passion for critical theory since I was intrigued by the heretical idea, which originates in Marx’s Capital, that what limits our freedom and democracy is not the apparent personified power held by the state and politicians. On the contrary, real power lies in the fact that, in capitalism, labour that must succumb to the standards of time is money, that runs through each one of us. So, to an extent, we all are forced to become slaves to the rationale of capital. In this book, I analyse this idea to the philosophers mentioned. This perspective is far away from their mainstream reading and casts a completely different light on their philosophy.
According to the Debord, concepts are fluid and open since they express alienation, class struggle, and the unavoidable contradictions inherent in capitalism.
Therefore, his theory has a strong anarchic character and does not ignore the economy or the social conflicts confronted in everyday life, as some readers of his theory may believe. The spectacle, as used by the Situationists and Debord, does not take place on a different plane from that of commodity fetishism or alienation in everyday living, as sadly some scholars hold.
His theory casts light on the idea of the inverted topsy-turvy world and the negativity that defetishises the apparent, closed, and reified forms, such as the bourgeois form of democracy and the state, that constitute a closed and fetishized social totality.
The Das Kapital of the 20th century. An essential text, and the main theoretical work of the situationists. Few works of political and cultural theory have been as enduringly provocative. From its publication amid the social upheavals of the 1960's up to the present, the volatile theses of this book have decisively transformed debates on the shape of modernity, capitalism, and everyday life in the late 20th century. This is the original translation by Fredy Perlman, kept in print continuously for the last 30 years, keeping the flame alive when no-one else cared.
A moving story of love, betrayal, and the enduring power of hope in the face of darkness.
German pianist Hedda Schlagel's world collapsed when her fiancé, Fritz, vanished after being sent to an enemy alien camp in the United States during the Great War. Fifteen years later, in 1932, Hedda…
I have a passion for critical theory since I was intrigued by the heretical idea, which originates in Marx’s Capital, that what limits our freedom and democracy is not the apparent personified power held by the state and politicians. On the contrary, real power lies in the fact that, in capitalism, labour that must succumb to the standards of time is money, that runs through each one of us. So, to an extent, we all are forced to become slaves to the rationale of capital. In this book, I analyse this idea to the philosophers mentioned. This perspective is far away from their mainstream reading and casts a completely different light on their philosophy.
For my study, Benjamin succeeds in showing how the dominant social forms in each capitalist society can be debunked and that the official narrative that perpetuates the logic that supports the current system can be seriously questioned.
Benjamin’s goal was not to build another totality, another theoretical system that would bring certainty and stability to those who want to change the world radically towards socialism.
Rather, his philosophy encourages us to continue fighting to open the cracks in capitalism, to create multiple ruptures in the capitalist system, even though we do not have all the answers and are aware that our struggle will have an uncertain result.
This is how we redeem and vindicate past generations who spilled their blood for another world. This is how we redeem Benjamin himself, who dedicated his life's work to this purpose.
"To great writers," Walter Benjamin once wrote, "finished works weigh lighter than those fragments on which they labor their entire lives." Conceived in Paris in 1927 and still in progress when Benjamin fled the Occupation in 1940, The Arcades Project (in German, Das Passagen-Werk) is a monumental ruin, meticulously constructed over the course of thirteen years--"the theater," as Benjamin called it, "of all my struggles and all my ideas."
Focusing on the arcades of nineteenth-century Paris-glass-roofed rows of shops that were early centers of consumerism--Benjamin presents a montage of quotations from, and reflections on, hundreds of published sources, arranging them…
I have a passion for critical theory since I was intrigued by the heretical idea, which originates in Marx’s Capital, that what limits our freedom and democracy is not the apparent personified power held by the state and politicians. On the contrary, real power lies in the fact that, in capitalism, labour that must succumb to the standards of time is money, that runs through each one of us. So, to an extent, we all are forced to become slaves to the rationale of capital. In this book, I analyse this idea to the philosophers mentioned. This perspective is far away from their mainstream reading and casts a completely different light on their philosophy.
This collection of articles shows that the theory of the Situationists has a strong anarchic character and does not ignore the economy or the social conflicts confronted in everyday life, as some readers of their theory may believe.
The spectacle, as used by the Situationists, does not take place on a different plane to that of commodity fetishism or alienation in everyday living, as sadly some scholars hold.
In my understanding, the Situationists had a clear understanding of commodity fetishism and alienation in everyday life. They also had a concept of corporeal materialism and the negativity that defetishizes the apparent, closed, and reified social forms that constitute a fetishized social totality, like the state or the bourgeois form of democracy.
The Situationist International Anthology is the most comprehensive and accurately translated collection of situationist writings in English.
In 1957 a few European avant-garde groups came together to form the Situationist International. Picking up where the dadaists and surrealists had left off, the situationists challenged people’s passive conditioning with carefully calculated scandals and the playful tactic of détournement (“rerouting, hijacking”). Seeking a more extreme social revolution than was dreamed of by most leftists, they developed an incisive critique of the global spectacle-commodity system and of its “Communist” pseudo-opposition, and their new methods of agitation helped trigger the May 1968 revolt in…
When an EMP brings down the power grid, Dr. Anna Hastings must learn what it means to be a doctor in a world deprived of almost all technology. She joins devoted father Mark Ryan and his young daughter on a perilous journey across a thousand miles of backcountry trails.
Ι have a passion for critical theory since I was intrigued by the idea, which originates in Marx’s Capital, that what limits our freedom and democracy is not the apparent personified power hold by the state and politicians. On the contrary, real power lies in capital, that's in abstract labour, which is the labour that must succumb to the standards of time is money, that runs through each one of us. Therefore, in my postdoctoral research in the last 13 years, I have attempted to follow this idea in the history of political philosophy. During my research, I realized that the mainstream reading of Marxism and critical theory is far from what it should be.
Nietzsche demystifies the idea that the state provides stability and certainty in our lives and, as a result, the concept that is necessary. He has a dialectic between phenomenon and essence, for which the state is the social form that corresponds to the alienation we experience in our everyday life in capitalism. Thus, as a corresponding social form to the mass culture, it reiterates our unfreedom. Nietzsche holds a concept of fetishization that brings him much closer to critical Marxism than previously thought.
This remarkable collection of almost 1,400 aphorisms was originally published in three instalments. The first (now Volume I) appeared in 1878, just before Nietzsche abandoned academic life, with a first supplement entitled The Assorted Opinions and Maxims following in 1879, and a second entitled The Wanderer and his Shadow a year later. In 1886 Nietzsche republished them together in a two-volume edition, with new prefaces to each volume. Both volumes are presented here in R. J. Hollingdale's distinguished translation (originally published in the series Cambridge Texts in German Philosophy) with a new introduction by Richard Schacht. In this wide-ranging work…
As both a scholar and a citizen I have spent my adult life seeking to better understand the dynamics of power, especially power wielded in flagrantly unjust fashion in societies otherwise founded on notions of life, liberty, and happiness for all. This has led me to study the history of the economy, not just as a material but as a cultural system that encodes the categories of modern life: self and society, private and public, body and soul, and needs and desires.
Maurizzio Lazaratto is a critic of contemporary capitalism.
His view of the subject finds powerful expression in Making of the Indebted Man, a study that tracks the development of a neo-liberal, or financialized, global economy organized around a new form of exploitation – no longer the extraction of surplus value from industrial labor, but the ever-mounting debt assumed by consumers seeking to maintain their standard of living while wages keep falling.
The accruing debts serve as an effective means for disciplining the population while at once becoming an immensely lucrative source of profit for banks and other corporations that buy and sell them on the world’s financial markets.
A new and radical reexamination of today's neoliberalist “new economy” through the political lens of the debtor/creditor relation.
"The debtor-creditor relation, which is at the heart of this book, sharpens mechanisms of exploitation and domination indiscriminately, since, in it, there is no distinction between workers and the unemployed, consumers and producers, working and non-working populations, between retirees and welfare recipients. They are all 'debtors,' guilty and responsible in the eyes of capital, which has become the Great, the Universal, Creditor." ―from The Making of the Indebted Man
Debt―both public debt and private debt―has become a major concern of economic and…
My passion for ‘Escapes and Returns to an Uncertain Future’ started in the summer when I left my parents to go for a holiday to Spain, along with three boyfriends of my age, 18 years old. And this passion continued until I returned 3 months later, it even continued back at home. Because now I knew how good it is to escape, I knew that escapes would pop up again, and in unforeseen directions. And so will happy returns! The two moods are only the two sides of the same pulsation called life. In reading good books, in experiencing adventures, I rediscover the details of specific escapes and particular returns.
This book is a treasure chest for me, which I take from my bookshelf again and again. When I first bought it—many years ago—I read it in one breathtaking sweep. It is THE book that incorporates modernity, the ‘break’ being the signum of modernity (in Adorno’s own words).
Adorno left ‘high philosophical theory’, escaped from the intricate loops of Hegelianism, to land in a landscape of seemingly trivial paragraphs hiding deep thought. As a mysterious pillar saint of the youth revolt of 68 (which he despised), his insights in this book remain in my brain like little hooks.
They make me return to my bookshelf again and again. The modern world is broken like the paragraphs in this book. Based on that, we will return.
Written between 1944 and 1947, Minima Moralia is a collection of rich, lucid aphorisms and essays about life in modern capitalist society. Adorno casts his penetrating eye across society in mid-century America and finds a life deformed by capitalism. This is Adorno's theoretical and literary masterpiece and a classic of twentieth-century thought.
Connections In Time Bain's Story
by
S.G. Boudreaux,
Finding Family, Discovery, Destiny. This is what nineteen-year-old Bain Brinley is searching for.
In his homeland, far in the mountains, he stepped into what he could only describe as a time-portal and landed in a strange land known as Egypt. Then he falls through another portal during a storm, only…
I enjoy illusion-busting to sharpen critical thinking, which I’ve done at Google, The American Institute of Architects, and numerous college campuses. I’ve appeared on NPR, BBC, MSNBC, and in the film Planet of the Humans. I’m teaching a college course titled, How to Destroy the Planet: Critical Thinking on Proven Methods.
White argues it isn’t enough for environmentalists to simply point a finger at oil drillers and multinational corporations. He instead interrogates how greater humanity has maintained an elusive system of stints and bypasses for what he calls a Barbaric Heart. As citizens of Nature, White maintains we fail ourselves in numerous ways. We call upon the rhetoric and logic of technical, scientific, and bureaucratic systems even though we suspect they might have caused the problem in the first place.
He points to the value of redefining work into vocations, of reconsidering what we principally consider to be holy and beautiful, and of directing our large brains toward expanding the project of Being rather than the GDP. Like Nietzsche, White believes the purpose of thought is not to locate Truth but rather to make it ever less convenient to lie to ourselves and live in perpetual dishonesty. White doesn’t spoon-feed us…
Smart, funny, and fresh, The Barbaric Heart argues that the present environmental crisis will not be resolved by the same forms of crony capitalism and managerial technocracy that created the crisis in the first place. With his trademark wit, White argues that the solution might very well come from an unexpected quarter: the arts, religion, and the realm of the moral imagination.
I’m a political theorist recently retired from the University of Toronto. Around fall 2014, I became aware that a hyper-energetic, well-educated intelligentsia was trying to move heaven and earth to make fascism intellectually respectable again. I resolved to educate myself about these scary characters. I was truly alarmed, and wrote my book to convey my alarm to fellow citizens who hadn’t yet woken up to the threat. Sure enough, within a couple of years, Richard Spencer rose to media stardom; and one of the first things that Trump did after being elected in November of 2016 was to decide that a crypto-fascist Steve Bannon was worthy of a senior position in the White House.
Waite’s book is an often brilliant account of how Nietzsche (and Heidegger too) have duped the philosophical and cultural Left. The book is too long, and also often unwieldy and self-indulgent. Yet it contains many gems. Part of what I was trying to do in my book was to make some of Waite’s best insights accessible by writing a much shorter, more punchy book.
Appearing between two historical touchstones-the alleged end of communism and the 100th anniversary of Nietzsche's death-this book offers a provocative hypothesis about the philosopher's afterlife and the fate of leftist thought and culture. At issue is the relation of the dead Nietzsche (corpse) and his written work (corpus) to subsequent living Nietzscheanism across the political spectrum, but primarily among a leftist corps that has been programmed and manipulated by concealed dimensions of the philosopher's thought. If anyone is responsible for what Geoff Waite maintains is the illusory death of communism, it is Nietzsche, the man and concept. Waite advances his…
I don’t especially like Nietzsche, and rarely agree with him. As a professor of philosophy, I find that he is less original than is popularly assumed and less clear than he should be—not out of some mysterious profundity—so much as a recalcitrance or maybe inability to make plain what he thinks. Even so, I find it quite impossible to break away from Nietzsche. For my part, and I suspect for many readers who came upon him during their formative years, Nietzsche’s thought is so close to me that I’m always wrestling with it. Maybe that’s not a ‘result of’ but a ‘condition for’ reading it?
Named “Denker des Vaderlands” in 2021 by the Stichting Maand van de Filosofie in the Netherlands, Paul van Tongeren’s introductory text is among the few that not only advances theses of Nietzsche, but also explicitly outlines a hermeneutics for approaching a range of texts in their idiosyncratic rhetorical style. For me, the second chapter was a sort of watershed moment where I came to realize how many layers there are to Nietzsche’s writing—and how slow and ruminative a reader should be in interpreting his ideas. When one follows van Tongeren’s techniques, a whole kaleidoscope of new meanings emerge in central ideas like ‘Will to Power’ or his critiques of religion and morality, respectively. The Nietzsche that van Tongeren portrays is not the truth-seeking philosopher so much as the physician of culture, someone not after demonstration and proof so much as the diagnosis and therapy for a Europe fractured by the…
Friedrich Nietzsche (1844-1900) presents himself several times as a physician of culture. He considers it his task to make a diagnosis of the culture of his age, to point to the latent or patent diseases, but also to the possibilities to overcome them. His diagnosis, prognosis, and prescriptions implied an overcoming of traditional interpretation of what is going on in the main domains of culture: knowledge, morality, religion, and art. This book presents Nietzsche's thoughts on knowledge and reality, on morality and politics, and on religion. Preceding these main dialogues is an introduction on the art of reading Nietzsche's texts…
The Go-Giver tells the story of an ambitious young man named Joe who yearns for success. Joe is a true go-getter, though sometimes he feels as if the harder and faster he works, the further away his goals seem to be.
I don’t especially like Nietzsche, and rarely agree with him. As a professor of philosophy, I find that he is less original than is popularly assumed and less clear than he should be—not out of some mysterious profundity—so much as a recalcitrance or maybe inability to make plain what he thinks. Even so, I find it quite impossible to break away from Nietzsche. For my part, and I suspect for many readers who came upon him during their formative years, Nietzsche’s thought is so close to me that I’m always wrestling with it. Maybe that’s not a ‘result of’ but a ‘condition for’ reading it?
If the previous text was a trusty aid for readers, then Krummel’s monumental assemblage of ‘Nietzscheana’ is a treasure chest, the single most comprehensive resource for understanding what Nietzsche meant to Germany. Much more than a bibliography, it is a ‘Wirkungsgeschichte’ or ‘history of influence’ of seemingly everything and everybody touched by the person or thought of Nietzsche from 1867-1945. Krummel, who was an American Germanist, offers the reader excerpts of more than five thousand articles, letters, published speeches, and even diary entries on the subject of Nietzsche. In fact, the massive cultural-historical library that Krummel amassed while compiling these volumes became the foundational collection of the Nietzsche-Dokumentationszentrum in Naumburg.
Die Reihe Monographien und Texte zur Nietzsche-Forschung (MTNF) setzt seit mehreren Jahrzehnten die Agenda in der sich stetig verändernden Nietzsche-Forschung. Die Bände sind interdisziplinär und international ausgerichtet und spiegeln das gesamte Spektrum der Nietzsche-Forschung wider, von der Philosophie über die Literaturwissenschaft bis zur politischen Theorie. Die Reihe veröffentlicht Monographien und Sammelbände, die einem strengen Peer-Review-Verfahren unterliegen.
Die Buchreihe wird von einem internationalen Redaktionsteam geleitet.
