Here are 98 books that The Beginning of Philosophy fans have personally recommended if you like
The Beginning of Philosophy.
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I'm currently an Honorary Fellow in Social Theory at the University of York, U.K. For more than five decades I've been working to promote more reflexive perspectives in philosophy, sociology, social theory, and sociological research. I've written and edited many books in the field of social theory with particular emphasis on questions of culture and on work in the field of visual culture. Recently these have includedInterpreting Visual Culture (with Ian Heywood), The Handbook of Visual Culture, and an edited multi-volume textbook of international scholars to be published by Bloomsbury,The Bloomsbury Encyclopedia of Visual Culture. My own position can be found in my Dictionary of Visual Discourse: A Dialectical Lexicon of Terms.
If Gadamer is an important guide to the hermeneuticsof beginnings and the spirit of theorizing, Thomas Martinās work is one of the most concise, readable, and comprehensive introductions to the social history of ancient Greece and the spiritual origins of Western culture. While there are many fine histories of the period, this book provides access to the whole sweep of Greek history from the beginnings of Hellenic civilization in Indo-European and Mycenaean cultures, to the Archaic age, the beginnings of democracy with the age of the city-state, the collapse of the Athenian Empire at the end of the Peloponnesian War, and the rise of Hellenistic Greece and the Hellenistic kingdoms that led to the hegemony of Rome and Latin culture. The work is an exemplary form of what I would call 'configurationalā history as his narrative interweaves military, political, religious, and social history with detailed discussion of the realmā¦
This compact yet comprehensive history brings ancient Greek civilization alive, from its Stone Age roots to the fourth century B.C.
"A highly readable account of ancient Greece."-Kirkus Reviews
Focusing on the development of the Greek city-state and the society, culture, and architecture of Athens in its Golden Age, Thomas R. Martin integrates political, military, social, and cultural history in a book that will appeal to students and general readers alike. Now in its second edition, this classic work now features new maps and illustrations, a new introduction, and updates throughout. "A limpidly written, highly accessible, and comprehensive history of Greeceā¦
The Victorian mansion, Evenmere, is the mechanism that runs the universe.
The lamps must be lit, or the stars die. The clocks must be wound, or Time ceases. The Balance between Order and Chaos must be preserved, or Existence crumbles.
Appointed the Steward of Evenmere, Carter Anderson must learn theā¦
I'm currently an Honorary Fellow in Social Theory at the University of York, U.K. For more than five decades I've been working to promote more reflexive perspectives in philosophy, sociology, social theory, and sociological research. I've written and edited many books in the field of social theory with particular emphasis on questions of culture and on work in the field of visual culture. Recently these have includedInterpreting Visual Culture (with Ian Heywood), The Handbook of Visual Culture, and an edited multi-volume textbook of international scholars to be published by Bloomsbury,The Bloomsbury Encyclopedia of Visual Culture. My own position can be found in my Dictionary of Visual Discourse: A Dialectical Lexicon of Terms.
The Kirk and Raven translation of the Presocratic Philosophers was one of the first anthologies in English to cover the beginnings of speculation and philosophical discourse in early Greek culture. It essentially made the thought of the Presocratics available to me and, on a broader scale, to an English-speaking audience (drawing upon the German text of Hermann Diels, Die Fragmente der Vorsokratiker and later editions edited by Walther Kranz (known to scholars as `Diels-Kranzā). While Kirk & Raven has been revised and edited by others it remains for me the first `pathā into ancient Greek thought (and thereby, to ways of thinking about the beginnings of theorizing and philosophy).
In terms of substance the work explores the transition from mythic traditions (Hesiod, Pherecydes, etc.) and Homeric poetry to the Ionian thinkers (Thales, Anaximander, Anaximenes, Xenophanes, Heraclitus), the radical monistic ontology of the Italian Schools (Pythagoras, Alcmaeon, Parmenides, Zeno, Melissus, andā¦
Beginning with a long and extensively rewritten introduction surveying the predecessors of the Presocratics, this book traces the intellectual revolution initiated by Thales in the sixth century BC to its culmination in the metaphysics of Parmenides and the complex physical theories of Anaxagoras and the Atomists in the fifth century it is based on a selection of some six hundred texts, in Greek and a close English translation which in this edition is given more prominence. These provide the basis for a detailed critical study of the principal individual thinkers of the time. Besides serving as an essential text forā¦
I'm currently an Honorary Fellow in Social Theory at the University of York, U.K. For more than five decades I've been working to promote more reflexive perspectives in philosophy, sociology, social theory, and sociological research. I've written and edited many books in the field of social theory with particular emphasis on questions of culture and on work in the field of visual culture. Recently these have includedInterpreting Visual Culture (with Ian Heywood), The Handbook of Visual Culture, and an edited multi-volume textbook of international scholars to be published by Bloomsbury,The Bloomsbury Encyclopedia of Visual Culture. My own position can be found in my Dictionary of Visual Discourse: A Dialectical Lexicon of Terms.
Collinsā remarkable book is resolutely sociologicaland global. This path-breaking work formulates questions about the origins of thought and philosophical reflection in a comparative perspective. Avoiding traditional forms of Eurocentrism, Collins locates the Presocratic and Post-Socratic thinkers in social networks of groups and schools and the creative innovations of these schools are situated in a broader historical study of intellectual communities that include Ancient China, Ancient India, and Japan, and in a more recent context the interweaving constellations of Judaic, Christian, and Islamic thought. The work concludes with detailed analyses of the intellectual networks of early modern and modern philosophy (including the Vienna Circle, Analytic Philosophy, Wittgenstein, Phenomenology, Existentialism, and beyond). This work remains one of the great attempts of a social theorist to map the major currents of world thought and intellectual culture. The task first broached by Collinsāto reconstruct the global social, political, military, and intellectual contextsā¦
Randall Collins traces the movement of philosophical thought in ancient Greece, China, Japan, India, the medieval Islamic and Jewish world, medieval Christendom, and modern Europe. What emerges from this history is a social theory of intellectual change, one that avoids both the reduction of ideas to the influences of society at large and the purely contingent local construction of meanings. Instead, Collins focuses on the social locations where sophisticated ideas are formed: the patterns of intellectual networks and their inner divisions and conflicts.
Magical realism meets the magic of Christmas in this mix of Jewish, New Testament, and Santa storiesāall reenacted in an urban psychiatric hospital!
On locked ward 5C4, Josh, a patient with many similarities to Jesus, is hospitalized concurrently with Nick, a patient with many similarities to Santa. The two argueā¦
I'm currently an Honorary Fellow in Social Theory at the University of York, U.K. For more than five decades I've been working to promote more reflexive perspectives in philosophy, sociology, social theory, and sociological research. I've written and edited many books in the field of social theory with particular emphasis on questions of culture and on work in the field of visual culture. Recently these have includedInterpreting Visual Culture (with Ian Heywood), The Handbook of Visual Culture, and an edited multi-volume textbook of international scholars to be published by Bloomsbury,The Bloomsbury Encyclopedia of Visual Culture. My own position can be found in my Dictionary of Visual Discourse: A Dialectical Lexicon of Terms.
This early study of the young Nietzsche is probably the most personal choice as it returns me to an earlier self who first encountered Nietzsche as an undergraduate in the 1960s. In one sense this was my first introduction to what later became known as `Continental Philosophyā. But more than this, it demonstrated that there were fundamental issues and problems that were simply evaded and occluded by the standard histories of philosophy and European culture. The passion to return to the ancient world as a way of understanding the modern world has remain with me to the present. Nietzscheās reflections on tragedy and `the tragic ageā struck me as a vital source of radical questions and pointed toward problems that remain with me to the present day: the Indo-European language roots of the first thinkers, the seminal role of Homer and Homeric poetry within the problematics of thought, the rejectionā¦
For Nietzsche, the Age of Greek Tragedy was indeed a tragic age. He saw in it the rise and climax of values so dear to him that their subsequent drop into catastrophe (in the person of Socrates - Plato) was clearly foreshadowed as though these were events taking place in the theater. And so in this work, unpublished in his own day but written at the same time that his The Birth of Tragedy had so outraged the German professorate as to imperil his own academic career, his most deeply felt task was one of education. He wanted to presentā¦
Scotland has a proud tradition of philosophical enquiry and I studied closely the work of most of these authors and benefited from almost all of them for my own Ph.D. work. Pirsig uses the old Scots word āgumptionā for know-how and initiative and, in his honour, I use his related term āgumptionologyā as my handle on social media. I also write my own mystery books series set in Scotland (the Bruno Benedetti mysteries) and they are often inspired by musing on philosophical and metaphysical matters but even my books on ethics contain some philosophical fiction. Our shared stories are fundamental to our humanityāand to our philosophy!
I picked this book up in a charity shop, idly browsing while waiting for my elderly mother to choose a nice murderāso I think āunexpectedā is a good word to describe both the content and the quality. Once you get over the jarring juxtapositions, and accept the general absurdity of a middle-aged philosopher turned bank robber, occasionally on the lam, the characters (despite some distinctly unappealing attributes) become more sympathetic, and their outrageous fortunes and philosophical reflections do inspire interest in the fragmentary first recorded attempts at sustained thought about life, the universe and everything, in Europe: the pre-Socratics.
Tibor Fischer's first novel Under the Frog was one of the most widely praised books in England in 1993. That book followed the fortunes of two young men in the pursuit of sex and the avoidance of work as part of a traveling basketball team in the Hungary of the 1950s, and everyone from Salman Rushdie to A.S. Byatt responded with unbridled enthusiasm.
Now comes his eagerly awaited follow-up, another hilarious chronicle of an unusual dynamic duo-this time chasing after something quite different-and the London papers are even more enthusiastic. The Thought Gang is an unabashedly comic novel of ideasā¦
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 āother,ā linked to falsity, manipulation, and deceit or, to quote David Batchelor, āsome āforeignā 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 (1749ā1832) attempted to return color to its pre-Socratic, Homeric lifeworld.
His ZĆ¼r Farbenlehre (Theory of Colors) glorified color for all of its inconsistencies and mysteries, making subjective perceptionāin marked contrast to Newtonās 1704 color theoryāthe most central and sacred to human experience, in service of achieving the āhighest aesthetic ends.ā For Goethe, color arose āin the spectrumā 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 theoryāGoethe never even mentions itāthat 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 uponā¦
A Duke with rigid opinions, a Lady whose beliefs conflict with his, a long disputed parcel of land, a conniving neighbour, a desperate collaboration, a failure of trust, a love found despite it all.
Alexander Cavendish, Duke of Ravensworth, returned from war to find that his father and brother hadā¦
Iāve always searched for personalities ā mythological, literary, or real ā affirming the highest ethical claims for justice. Sophoclesās Antigone is, without doubt, the preeminent example of this ethical demand, based on ancient unwritten laws and related demands for human dignity. As a woman, Antigone also presents the forgotten and suppressed orders of femininity, which were present in all archaic religions and mythologies, but later repressed and fully replaced with exclusively male Gods. Iām therefore interested in books that guide us in this search for the power of ethics and femininity and hope this list will give you an idea of the rich ethical potentials that we possess.
Luce Irigarayās book includes her powerful interpretation of Antigone but also brings a mature account of her on the role of the feminine within Western thought. In the Beginning, She Was, Irigaray guides us back to the Presocratics in order to reinstate the Goddess which was absent in the Western philosophical and religious discourses until the 20th century.Ā Ā Ā Ā Ā Ā Ā
In this new book, crucial for understanding her journey, Luce Irigaray goes further than in Speculum and questions the work of the Pre-Socratics at the root of our culture. Reminding us of the story of Ulysses and Antigone, she demonstrates how, from the beginning, Western tradition represents an exile for humanity. Indeed, to emerge from the maternal origin, man elaborated a discourse of mastery and constructed a world of his own that grew away from life and prevented perceiving the real as it is. To recover our natural belonging and learn how to cultivate it humanly is imperative and needsā¦
I have time, save time, spend time, waste time, write, and teach time. I am fascinated with the question of time both as a cosmological phenomenon and as an aspect that is inseparable from our existence. I channeled this fascination into a PhD dissertation, books, and articles examining the relationship between time and human existence. But like Saint Augustine, I am still baffled by the question of time and like him: "If no one asks me, I know what it is. If I wish to explain it ā¦, I do not know."
The notion of time appears in many of Levinas's articles and books, but Otherwise than Being offers the most profound view. I was troubled by Bergson's and Heidegger's focus on the time of the individual, and their reduction of collective time to a vulgar, inauthentic, unreal experience. I found an answer to this discomfort in Levinas's view of time as inter-subjective. For him, time is not exterior to the subject (like the traditional view of time) nor tied with the individual, but rather is an experience in-between myself and the Other. Time is created when I am interrupted by the Other. This approach is challenging in the context of Levinas's ethical views as well as raises various questions regarding the relation between Levinas's view and our intuitive understanding of time.
I. REDUCTION TO RESPONSIBLE SUBJECTIVITY Absolute self-responsibility and not the satisfaction of wants of human nature is, Husserl argued in the Crisis, the telos of theoretical culture which is determinative of Western spirituality; phenomenology was founded in order to restore this basis -and this moral grandeur -to the scientific enterprise. The recovery of the meaning of Being -and even the possibility of raising again the question of its meaning -requires, according to Heidegger, authenticity, which is defined by answerability; it is not first an intellectual but an existential resolution, that of setting out to answer for for one's one's veryā¦
I grew up in a world steeped in pre-Vatican II Catholicism including four years spent in a Catholic religious order. My theological training led me to philosophy, to question my theology, and to my life as a philosophy professor. There's a blaze of light in every word, Leonard Cohen says, so I've been seeking the blaze of light in the word God. My idea is that God is neither a real being nor an unreal illusion but the focus imaginarius of a desire beyond desire, and the ākingdom of Godā is what the world would look like if the blaze of light in the name of God held sway, not the powers of darkness.
This book contains a magisterial rendering of the mystical poet Angelus Silesiusās verse, āThe Rose Is Without Whyā as part of a critical analysis of the emergence of the modern idea of āreason.ā
This book has never left me since I first encountered it in my doctoral dissertation on Heidegger back in the 1960s. It landed like a bombshell on a young Catholic like me, opening a poetic and mystical sense of life free from the creeds and authoritarianism of religion as well as from the doctrinaire dismissiveness of Enlightenment rationalism.
Written at the end of his career, it encapsulates everything Heidegger was getting at. We must never forget the horrible stain of Heideggerās National Socialism, which I have analyzed (Demythologizing Heidegger), but there is more to Heidegger than that, and you can find it here.
The Principle of Reason, the text of an important and influential lecture course that Martin Heidegger gave in 1955-56, takes as its focal point Leibniz's principle: nothing is without reason. Heidegger shows here that the principle of reason is in fact a principle of being. Much of his discussion is aimed at bringing his readers to the "leap of thinking," which enables them to grasp the principle of reason as a principle of being. This text presents Heidegger's most extensive reflection on the notion of history and its essence, the Geschick of being, which is considered on of the mostā¦
It is April 1st, 2038. Day 60 of China's blockade of the rebel island of Taiwan.
The US government has agreed to provide Taiwan with a weapons system so advanced that it can disrupt the balance of power in the region. But what pilot would be crazy enough to runā¦
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 āother,ā linked to falsity, manipulation, and deceit or, to quote David Batchelor, āsome āforeignā 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 ātechnology is not really about technology.ā For Heidegger, the question concerning technology is a question about ābeing in the worldā: 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.
