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Audiobooks Narrated by D.E. Wittkower
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"The Twilight of the Idols, Nietzsche says in Ecce Homo: 'If anyone should desire to obtain a rapid sketch of how everything before my time was standing on its head, he should begin reading me in this book. That which is called 'Idols' on the title-page is simply the old truth that has been believed in hitherto. In plain English, The Twilight of the Idols means that the old truth is on its last legs.'
Certain it is that, for a rapid survey of the whole of Nietzsche's doctrine, no book, save perhaps the section entitled 'Of Old and New Tables' in Thus Spake Zarathustra, could be of more real value than The Twilight of the Idols. Here Nietzsche is quite at his best. He is ripe for the marvellous feat of the transvaluation of all values. Nowhere is his language – that marvellous weapon which in his hand became at once so supple and so murderous – more forcible and more condensed. Nowhere are his thoughts more profound. But all this does not by any means imply that this book is the easiest of Nietzsche's works. On the contrary, I very much fear that unless the reader is well prepared, not only in Nietzscheism, but also in the habit of grappling with uncommon and elusive problems, a good deal of the contents of this work will tend rather to confuse than to enlighten him in regard to what Nietzsche actually wishes to make clear in these pages."
"This tripartite essay – published variously as “On the Popular Judgment” (J. Richardson trans.), “On the Old Saw” (E.B. Ashton trans.), or “On the Common Saying” (both M.J. Gregor and H.B. Nisbet) – Kant takes up the issue of the relation of theory to practice in three distinct ways. In the first, he replies to Christian Garve’s criticism of his moral theory, in the second, he distances himself from Thomas Hobbes, and in the third, Moses Mendelssohn.
The three taken together are representative of the breadth of Kant’s moral and political thought; the first section being concerned with the individual, the second with the state, and the third with the species. Although this is, on the whole, a difficult piece to approach, the second and third sections are often read as a way into Kant’s political thought, and serve this purpose well, especially when read alongside his Perpetual Peace. (Summary by D.E. Wittkower.)"
"This essay, written in 1795, puts forth a plan for a lasting peace between nations and peoples. Kant puts forth necessary means to any peace, and argues that nations can be brought into federation with one another without loss of sovereignty. In one translation, telling of the historical impact of this essay, this federation is called a “league of nations.”
The supplements and appendices are of considerable interest on their own. The supplements contain an argument regarding the use which nature makes of war, and the way in which nature, in the end, impels us towards peace. The appendices return to the question of whether his theory is mere theory, or whether it bears translation into practice. In this, he distinguishes between the moral politician and the political moralist, pointing out ways in which practical considerations conceal and excuse behavior that leads us towards discord and war.
This essay continues to be relevant, and of great importance today, much to our shame. We hope still to find the perpetual peace which Kant argued as a obligatory goal, and we still have need of fear that we will, as Kant warned, “find Perpetual Peace only in the wide grave which is to cover all the abomination of the deeds of violence and their authors.” (Summary by D.E. Wittkower)"
"This essay, written in 1795, puts forth a plan for a lasting peace between nations and peoples. Kant puts forth necessary means to any peace, and argues that nations can be brought into federation with one another without loss of sovereignty. In one translation, telling of the historical impact of this essay, this federation is called a “league of nations.” The supplements and appendices are of considerable interest on their own. The supplements contain an argument regarding the use which nature makes of war, and the way in which nature, in the end, impels us towards peace. The appendices return to the question of whether his theory is mere theory, or whether it bears translation into practice. In this, he distinguishes between the moral politician and the political moralist, pointing out ways in which practical considerations conceal and excuse behavior that leads us towards discord and war. This essay continues to be relevant, and of great importance today, much to our shame. We hope still to find the perpetual peace which Kant argued as a obligatory goal, and we still have need of fear that we will, as Kant warned, “find perpetual peace only in the wide tomb which conceals all the horrible deeds of violence along with their perpetrators. - Summary by D.E. Wittkower"
"Introduction - This is a collection of ten comic pieces from the 16th century and earlier, as compiled and edited by Frederick Furnivall for private circulation in 1871. Only the first is by Copland. (Introduction by Grant Hurlock)"
"Epictetus (Greek: ?????????; c.55-c.135) was a Greek Stoic philosopher. The name given by his parents, if one was given, is not known - the word epiktetos in Greek simply means "acquired."
Epictetus spent his youth as a slave in Rome to Epaphroditos, a very wealthy freedman of Nero. Even as a slave, Epictetus used his time productively, studying Stoic Philosophy under Musonius Rufus. He was eventually freed and lived a relatively hard life in ill health in Rome.
So far as is known, Epictetus himself wrote nothing. All that we have of his work was transcribed by his pupil Arrian. The main work is The Discourses, four books of which have been preserved (out of an original eight). Arrian also compiled a popular digest, entitled the Enchiridion, or Handbook. In a preface to the Discourses, addressed to Lucius Gellius, Arrian states that "whatever I heard him say I used to write down, word for word, as best I could, endeavouring to preserve it as a memorial, for my own future use, of his way of thinking and the frankness of his speech". (Summary by Wikipedia)"
"After several years working on a treatise putting forth his mechanistic philosophy and physics, Descartes shelved the project when his contemporary, Galileo, was charged with heresy. That work, The World, was only published after Descartes' death. It seems that Descartes must have had this, in part at least, in mind when writing his more famous philosophical works. This is especially clear in the Meditations, not only in the obsequiousness of the Letter of Dedication, but also in the specific mode of argument, which does not seek merely to found science upon grounds acceptable to religious authority, but to specifically found a mathematical science; one which clearly privileges mathematical demonstrations even over common sense judgments based upon everyday and constant experience. His Copernicanism, put forth posthumously in The World, would require just such a defense."
"This essay of Kant's on copyright argues that the unlicensed copying of books cannot possibly be permissible, due to the fact that it assumes a consent on the part of the author which it is logically impossible for the author to give. The argument is dependent upon an assumption that the writings be commodified, for the reason why the author is unable to possibly give consent to multiple publishers is due to the author's will - to communicate with the public - necessitating the profitability of the publisher, for, it is assumed, there is no way to communicate with the public at large without a great expense which can only be borne by a publishing firm. This is, of course, no longer a necessary assumption.
Other arguments here are also of interest: this is a foundational document in claims regarding the moral rights of authors, and Kant's account of the connection between the communicative intent of the author and the rights resultant is of continuing importance (even though it is not often taken into account in contemporary debates, and has only a tenuous relation to contemporary copyright law); the distinction between works and acts in the "Universal Observation" (the third section of the essay) strikes us as odd today, but is worthy of consideration; his admission of the permissibility of derivative works is striking; and, strangely, the first footnote uses as a reductio ad absurdum an idea of liability which underlies what United States law today calls by the name of "contributory infringement." (Summary by D.E. Wittkower)"
"Arthur Schopenhauer, an early 19th century philosopher, made significant contributions to metaphysics, ethics, and aesthetics. His work also informed theories of evolution and psychology, largely through his theory of the will to power - a concept which Nietzsche famously adopted and developed. Despite this, he is today, as he was during his life, overshadowed by his contemporary, Hegel. Schopenhauer's social/psychological views, put forth in this work and in others, are directly derived from his metaphysics, which was strongly influenced by Eastern thought. His pessimism forms an interesting and perhaps questionable contrast with his obvious joy in self-expression, both in the elegance of his prose and in his practice of playing the flute nightly."
"The Moral Equivalent of War, the last public utterance of William James, is significant as expressing the opinions of a practical psychologist on a question of growing popular interest. For the past fifteen years the movement for promoting international peace has been enlisting the support of organizations and individuals the world over. That this is a question on which much may be said for the opposition, James, though a pacificist, admits with his usual fair-mindedness, pointing out that militarism is the sole nourisher of certain human virtues that the world cannot let die, and that until the peace party devises some substitute, some moral equivalent, for the disciplinary value of war, their utopian goal is neither desirable nor possible. His own solution is advanced not as a practical measure, but merely as an illustration to show that the world is full of opportunities for the peaceful development and continuation of the martial qualities of human life.
This essay was written for general dissemination as a publication of the American Association for International Conciliation, February, 1910. As it not only presents a peace program but defines as well the most familiar arguments of the war party, no militarist article has been included, although it may be mentioned that a suggestive apology for war is to be found among De Quincey's Essays and also in Ruskin's Crown of Wild Olive. Additional documents on conciliation, approaching the question from innumerable points of view, are published by the Association mentioned above.
(Summary by Harrison Ross Steeves and Frank Humphrey Ristine, editors.)"
"Of The Twilight of the Idols, Nietzsche says in Ecce Homo: "If anyone should desire to obtain a rapid sketch of how everything before my time was standing on its head, he should begin reading me in this book. That which is called 'Idols' on the title-page is simply the old truth that has been believed in hitherto. In plain English, The Twilight of the Idols means that the old truth is on its last legs.""
"Letter Concerning Toleration by John Locke was originally published in 1689. Its initial publication was in Latin, though it was immediately translated into other languages. In this "letter" addressed to an anonymous "Honored Sir" (actually Locke's close friend Philip von Limborch, who published it without Locke's knowledge) Locke argues for a new understanding of the relationship between religion and government. One of the founders of Empiricism, Locke develops a philosophy that is contrary to the one expressed by Thomas Hobbes in Leviathan, primarily because it supports toleration for various Christian denominations. Locke's work appeared amidst a fear that Catholicism might be taking over England, and responds to the problem of religion and government by proposing toleration as the answer. Unlike Hobbes, who saw uniformity of religion as the key to a well-functioning civil society, Locke argues that more religious groups actually prevent civil unrest. Locke argues that civil unrest results from confrontations caused by any magistrate's attempt to prevent different religions from being practiced, rather than tolerating their proliferation. Locke's primary goal is to "distinguish exactly the business of civil government from that of religion." He makes use of extensive argument from analogy to accomplish his goal, and relies on several key points. The thing that he wants to persuade the reader of is that government is instituted to promote external interests, relating to life, liberty, and the general welfare, while the church exists to promote internal interests, i.e., salvation. The two serve separate functions, and so, must be considered to be separate institutions. (Summary from Wikipedia)"
