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See below for a selection of the latest books from Western philosophy, from c 1900 - category. Presented with a red border are the Western philosophy, from c 1900 - books that have been lovingly read and reviewed by the experts at Lovereading. With expert reading recommendations made by people with a passion for books and some unique features Lovereading will help you find great Western philosophy, from c 1900 - books and those from many more genres to read that will keep you inspired and entertained. And it's all free!
Having asked, What, then, is time? Augustine admitted, I know well enough what it is, provided that nobody asks me; but if I am asked what it is and try to explain, I am baffled. We all have a sense of time, but the description and explanation of it remain remarkably elusive. Through a series of detailed descriptions, Husserl attempted to clarify this sense of time. This book traces the development of his account of our temporal self-awareness, starting with his early 1905-1909 lectures on time consciousness and proceeding through the 1917-18 Bernau Manuscripts, the Analyses of Passive Syntheses of the 1920s and ending with the C, B and E manuscripts on time and instincts of the 1930s. Although it covers all the stages of Husserls account of temporality, the book is nonetheless systematic in its approach. It is organized about a number of basic topics in the theory of time and presents and critically appraises Husserls positions on the issues pertaining to each.
The Early Heidegger and Medieval Philosophy is a major interpretive study of Heidegger's complex relationship to medieval philosophy. S. J. McGrath's contribution is historical and biographical as well as philosophical, examining how the enthusiastic defender of the Aristotelian-Scholastic tradition became the great destroyer of metaphysical theology. This book provides an informative and comprehensive examination of Heidegger's changing approach to medieval sources--from the seminary studies of Bonaventure to the famous phenomenological destructions of medieval ontology. McGrath argues that the mid-point of this development, and the high point of Heidegger's reading of medieval philosophy, is the widely neglected habilitation thesis on Scotus and speculative grammar. He shows that this neo-Kantian retrieval of phenomenological moments in the metaphysics of Scotus and Thomas of Erfurt marks the beginning of a turn from metaphysics to existential phenomenology. McGrath's careful hermeneutical reconstruction of this complex trajectory uncovers the roots of Heidegger's critique of ontotheology in a Luther-inspired defection from his largely Scholastic formation. In the end McGrath argues that Heidegger fails to do justice to the spirit of medieval philosophy. The book sheds new light on a long-debated question of the early Heidegger's theological significance. Far from a neutral phenomenology, Heidegger's masterwork, Being and Time, is shown to be a philosophically questionable overturning of the medieval theological paradigm.
For Badiou serves both as an introduction to the influential French philosopher Alain Badiou's thought and as an in-depth examination of his work. Ruda begins with a thorough and clear outline of the sometimes difficult main tenets of Badiou's philosophy. He then traces the philosophers throughout Western thought who have influenced Badiou's project-especially Plato, Descartes, Hegel, and Marx-and on whose work Badiou has developed his provocative philosophy. Ruda draws from Badiou's oeuvre a series of directives with regard to renewing philosophy for the twenty-first century. For Badiou continues the interrogations of its subject and raises new materialistic and dialectical questions for the next generation of engaged philosophers.
Prophetic Interruptions initially draws numerous, yet previously unknown, connections between Paul Tillich, Theodor Adorno, and Max Horkheimer during their shared years in Frankfurt and New York, focusing particularly on the years 1929-1944. While Critical Theory was being formulated, Tillich, the teacher and colleague of Adorno and Horkheimer, respectively, was working on his own religious social(ist) theory. Moving beyond this historical background, Wagoner shows how these personal connections evolved and were mutually engaging. Instead of pursuing discernible mutual influence among Tillich, Adorno, and Horkheimer, the book instead demonstrates that their ideas were forged in the crucible of friendship and common purpose, toward the common end of emancipation. The collective `prophetic interruptions' among the three thinkers have a common goal of naming and remediating injustices, and interrupting social forms that inhibit individual and collective agency. To that end, parallels are traced along four lines: critical rationality, theories of human nature (particularly vis-a-vis Nazism), metaphysics, and religion. These striking commonalities (coupled with potentially insurmountable differences, such as ontology) reveal historical connections between progressive religious thought and allegedly secular critical theory. The book suggests room for further conversation between progressive religion and critical theory rooted in Tillich's early `religious socialism,' read here as a type of critical social theory, anticipating that of Adorno and Horkheimer. The appendix includes the first translation of an important letter from Adorno to Tillich, written in 1944.
This edited work is spurred by the 30-year anniversary of the groundbreaking work by Paul Ricoeur, Lectures on Ideology and Utopia (1986)-and the 40-year anniversary of the original lectures (1975). Ricoeur took these concepts that continue to be enormously important in social and political analysis and connected them in a uniquely intricate dance. The ensuing interplay of these concepts provides a framework for a more deft and subtle evaluation than is common. Little has been done to engage Ricoeur's skill in interpreting ideology and utopia or their creative tension, perhaps due to his significant contributions in other areas. When one combines Ricoeur's intricate analyses of ideology and utopia, however, with his contributions in other areas of philosophy such as hermeneutics, anthropology, embodiment, and philosophy of religion, one has fertile grounds for reflection in many directions. The essays in this book draw on these resources not only to engage the strengths and weaknesses of Ricoeur's original work, but they also expand his understanding in creative new directions such as the social imaginary, embodiment, gender theory, immigration, and extremist political rhetoric. The text will bring to the fore how this aspect of Ricoeur's work has significance for the wider twenty-first century political landscape. Just as his original work, this book provides much-needed resources for critique of each term, along with their relationship to one another, while recognizing the positive dimension of their function.
To the ears of ceaselessly busy and ambitious modern Westerners, it will come as a shock, and perhaps as an insult, to be told that human affairs are unserious. But this fundamental truth is exactly what James Schall, following Plato, has to teach us in this wise and witty book. Schall cites Charlie Brown, Aristotle, and Samuel Johnson with the same sobriety the sobriety that sees the truth in what is delightful and even amusing. Singing, dancing, playing, contemplating, and other useless human activities are not merely forms of escape from more important things politics, work, social activism, etc. but an indication of the very nature of the highest things themselves. On the Unseriousness of Human Affairs is an instructive volume whose countercultural message is of vital importance.
An important thinker who contributed to eighteenth-century debates in epistemology, metaphysics, and ethics, Catharine Trotter Cockburn pursued the life of a dramatist and essayist, despite the prevailing social, cultural, and moral prescriptions of her day. Cockburn's philosophical writings were polemical pieces in defence of such philosophers as John Locke and Samuel Clarke, in which she grappled with the moral and theological questions that concerned them and produced her own unique answers to those questions. Her works are interesting both for their approach to philosophical issues that continue to be debated today and for the way that they inform our understanding of the early-modern period.