100 Books Like What Is Philosophy For?

This book completely reframed how I see the world. Perez dives into the pervasive gender data gaps that impact everything from workplace policies to public health. Her meticulous research and compelling examples made me realize how much of our world is designed without women in mind. It’s equal parts infuriating and enlightening, and it left me determined to question systems that perpetuate inequality.

This book is a must-read for anyone who wants to understand the hidden ways gender bias shapes our lives.

It wasn’t until reading this book that I realized how important it was to focus on the fast, instinctive part of our mind. Getting that initial judgment and reaction right makes everything else easier. Too often, I found myself wanting to understand things logically and rationally, assuming that my instincts and emotions were simply wrong.

This book helped me understand how useful both systems were and how to leverage them to achieve my goals faster and more effectively.

The investment world is dominated by players who essentially have the same beliefs and say the same things. I love writers who offer a unique perspective informed by an independent framework.

One of the greatest challenges in investing is distinguishing luck from skill. Taleb does a masterful job of raising the readers’ awareness of this common oversight. I believe reading this book will make you a more thoughtful investor. 

This is a slim, passionate, personal book by one of the most significant American educators and activists of the last century. It’s part of her “teaching” trilogy (the other two books cover Community and Freedom) and is founded on the belief that “one could choose to educate for the practice of freedom.” Critical thinking is often treated as an emotionless, logical discipline, but this book shows how it’s rooted in a deep human longing for understanding—and is also vital to informed, equitable democratic participation. Teaching Critical Thinking is a profound testament to the significance of emotionally, politically, and intellectually engaged pedagogy – and why these three things are ultimately inseparable. 

In this book, one of the great philosophers of the first half of the 20th century sketches his take on two central philosophical tasks -- explaining what kinds of things exist in reality, and how they are related, and delineating what we can know and how we know it.  In so doing, Russell illustrates the new method of logical and linguistic analysis he used in The Philosophy of Logical Atomism (1918), to lay the foundations of an epistemological and metaphysical system rivaling the great systems of the past. A key transitional figure linking the history of the subject to contemporary concerns, he raised logic and language to central subjects of philosophical study in their own right, without losing sight of their relevance for more traditional philosophical quests.

David Blitz offers both a comprehensive selection of broadly diverse themes investigated by various theorists and the specific elements of the diverse theories these authors espouse.

This is a perfect “first book” in an emergence-theory reading list because it provides an encyclopedic account of both the variety of issues that have arisen in this area, as well a variety of responses...by such theorists as Lloyd Morgan, Samuel Alexander, Henri Bergson, C. D. Broad, R. W. Sellars, J. C. Smuts, Donald T. Campbell, Roger Sperry, Mario Bunge, and others (numbering close to a hundred individuals in all).

This variety allowed me to develop a broad view of this entire problem area and identify those issues that were most relevant to my interests.

Dussel does what Latin American philosophers allegedly should not do. That is what I love about this book.

Whereas Latin American philosophers allegedly should take for granted assumptions from supposedly “enlightened” philosophers who have worked in the Global North, Dussel rejects such assumptions, say, the one that philosophers should never talk about imperialism as if this political issue were philosophically irrelevant.

Whereas Latin American philosophers allegedly should only tackle disputes in metaphysics raised by philosophers from the Global North, Dussel articulates disputes these likes usually ignore, e.g., the dispute on how or under which conditions a liberation could exist.

Whereas Latin American philosophers allegedly should import Northern right-wing policies of depoliticization, Dussel politicizes philosophy in a left-wing vein while opposing the war-driven attitudes of the likes of Henry Kissinger. 

Naming and Necessity had a profound impact on my understanding of the importance of using proper names in programming (for functions, variables, etc.). I was fascinated by Kripke’s exploration of the usage of names in our day-to-day language. His arguments challenged my thinking and introduced me to new ways of considering reference and meaning.

The clarity and rigor of his analysis pushed me to refine my reasoning skills. Despite being a challenging read, I found it incredibly rewarding.

An Italian aristocrat who led a magical order in the 1920s, Evola is a fascinating and controversial figure who has become influential in the New Right. Even though I am a Leftist, I find many of his ideas important and helpful—along with his fellow “traditionalists.” Rene Guenon and Fritjof Schuon. Evola believes we are in a period of accelerating decline known as the Kali Yuga, the age of iron and materialism, where the true spiritual knowledge has been almost entirely lost. He argues there is no way to stop the destruction of this civilization and it is best to focus on self-transformation through alchemical and magical practices. His books on Buddhism, eroticism, tantra, and alchemy are also fascinating! 

Moore’s book seems exemplary to me because it offers a broad historical picture of alternatives in modern philosophy, based on the simple idea that metaphysics is ‘the most general attempt to make sense of things’. 

This connects philosophy to everyday experience, which relies precisely on how we make sense of things.

I like the fact that the book allows one to ask questions about the sense knowledge makes of the world, given that much of the sense we make actually comes through active participation in the world, for example in listening to or playing music, or, indeed, in doing philosophy in relation to a real world problem.