The world is never going to make complete sense to us, yet we find that conclusion almost impossible to accept. Can we live, and feel at home, in a world composed at best of incompatible fragments of meaning? This is the theme that runs through this collection of essays by Raymond Geuss. Drawing on a characteristically wide range of insights from moral and political philosophy, history, and aesthetics, he addresses topics such as knowledge (of self, the world, and others), language, the visual and the auditory, authority, hope, and the success and failure of life projects. He argues that, to get by in our bewildering world, we must embrace the virtue of ‘double vision’: that is, immersing ourselves in and learning the ways of the culture surrounding us, even as we feel alienated from it. Together the essays explore some of the consequences of abandoning the idea of a unitary view of the world, while at the same time trying to avoid quietism. Seeing Double is a compelling collection of work by one of the world’s most versatile and creative philosophers.
A trenchant critique of established ideas in political philosophy and a provocative call for change Many contemporary political thinkers are gripped by the belief that their task is to develop an ideal theory of rights or justice for guiding and judging political actions. But in Philosophy and Real Politics, Raymond Geuss argues that philosophers should first try to understand why real political actors behave as they actually do. Far from being applied ethics, politics is a skill that allows people to survive and pursue their goals. To understand politics is to understand the powers, motives, and concepts that people have and that shape how they deal with the problems they face in their particular historical situations. Philosophy and Real Politics both outlines a historically oriented, realistic political philosophy and criticizes liberal political philosophies based on abstract conceptions of rights and justice.
Why the human and natural world is not as intelligible to us as we think it is Wishful thinking is a deeply ingrained human trait that has had a long-term distorting effect on ethical thinking. Many influential ethical views depend on the optimistic assumption that, despite appearances to the contrary, the human and natural world in which we live could, eventually, be made to make sense to us. In A World without Why, Raymond Geuss challenges this assumption. The essays in this collection—several of which are published here for the first time—explore the genesis and historical development of this optimistic configuration in ethical thought and the ways in which it has shown itself to be unfounded and misguided. Discussions of Greco-Roman antiquity and of the philosophies of Socrates, Plato, Hegel, Marx, Nietzsche, and Adorno play a central role in many of these essays. Geuss also ranges over such topics as the concepts of intelligibility, authority, democracy, and criticism; the role of lying in politics; architecture; the place of theology in ethics; tragedy and comedy; and the struggle between realism and our search for meaning. Characterized by Geuss's wide-ranging interests in literature, philosophy, and history, and by his political commitment and trenchant style, A World without Why raises fundamental questions about the viability not just of specific ethical concepts and theses, but of our most basic assumptions about what ethics could and must be.
The distinguished political philosopher Raymond Geuss examines critically the central topics in Western political thought. In a series of analytic chapters he discusses the state, authority, violence and coercion, the concept of legitmacy, liberalism, toleration, freedom, democracy, and human rights. He argues that the liberal democratic state committed to the defense of human rights is in fact a confused conjunction of disparate elements. This is a profound and concise essay on the basic structure of contemporary politics, written throughout in voice that is skeptical, engaged, and clear.
One of political philosophy’s most trenchant and inventive critics challenges the field’s normative turn, arguing that the study of politics should focus on real politics, where normative judgments arise from concrete configurations of power. Raymond Geuss shows how this can be done without succumbing to a toxic relativism or abandoning utopianism.
Outside Ethics brings together some of the most important and provocative works by one of the most creative philosophers writing today. Seeking to expand the scope of contemporary moral and political philosophy, Raymond Geuss here presents essays bound by a shared skepticism about a particular way of thinking about what is important in human life--a way of thinking that, in his view, is characteristic of contemporary Western societies and isolates three broad categories of things as important: subjective individual preferences, knowledge, and restrictions on actions that affect other people (restrictions often construed as ahistorical laws). He sets these categories in a wider context and explores various human phenomena--including poetry, art, religion, and certain kinds of history and social criticism--that do not fit easily into these categories. As its title suggests, this book seeks a place outside conventional ethics. Following a brief introduction, Geuss sets out his main concerns with a focus on ethics and politics. He then expands these themes by discussing freedom, virtue, the good life, and happiness. Next he examines Theodor Adorno's views on the relation between suffering and knowledge, the nature of religion, and the role of history in giving us critical distances from existing identities. From here he moves to aesthetic concerns. The volume closes by looking at what it is for a human life to have "gaps"--to be incomplete, radically unsatisfactory, or a failure.
In politics, utopians do not have a monopoly on imagination. Even the most conservative defenses of the status quo, Raymond Geuss argues, require imaginative acts of some kind. In this collection of recent essays, including his most overtly political writing yet, Geuss explores the role of imagination in politics, particularly how imaginative constructs interact with political reality. He uses decisions about the war in Iraq to explore the peculiar ways in which politicians can be deluded and citizens can misunderstand their leaders. He also examines critically what he sees as one of the most serious delusions of western political thinking--the idea that a human society is always best conceived as a closed system obeying fixed rules. And, in essays on Don Quixote, museums, Celan's poetry, Heidegger's brother Fritz, Richard Rorty, and bourgeois philosophy, Geuss reflects on how cultural artifacts can lead us to embrace or reject conventional assumptions about the world. While paying particular attention to the relative political roles played by rule-following, utilitarian calculations of interest, and aspirations to lead a collective life of a certain kind, Geuss discusses a wide range of related issues, including the distance critics need from their political systems, the extent to which history can enlighten politics, and the possibility of utopian thinking in a world in which action retains its urgency.
In a compelling meditation on the ideas that shape our lives, one of the world's most provocative and creative philosophers explains how his eccentric early years influenced his lifelong critique of liberalism. Liberalism is so amorphous and pervasive that for most people in the West it is background noise, the natural state of affairs. But there are nooks and crannies in every society where the prevailing winds don't blow. Raymond Geuss grew up some distance from the cultural mainstream and recounts here the unusual perspective he absorbed: one in which liberal capitalism was synonymous with moral emptiness and political complacency. Not Thinking like a Liberal is a concise tour of diverse intellectual currents--from the Counter-Reformation and communism to pragmatism and critical theory--that shaped Geuss's skeptical stance toward liberalism. The bright young son of a deeply Catholic steelworker, Geuss was admitted in 1959 to an unusual boarding school on the outskirts of Philadelphia. Outside was Eisenhower's America. Inside Geuss was schooled by Hungarian priests who tried to immunize students against the twin dangers of oppressive communism and vapid liberal capitalism. From there Geuss went on to university in New York in the early days of the Vietnam War and to West Germany, where critical theory was experiencing a major revival. This is not a repeatable journey. In tracing it, Geuss reminds us of the futility of abstracting lessons from context and of seeking a universal view from nowhere. At the same time, he examines the rise and fall of major political theories of the past sixty years. An incisive thinker attuned to both the history and the future of ideas, Geuss looks beyond the horrors of authoritarianism and the shallow freedom of liberalism to glimpse a world of genuinely new possibilities.
Much political thinking today, particularly that influenced by liberalism, assumes a clear distinction between the public and the private, and holds that the correct understanding of this should weigh heavily in our attitude to human goods. It is, for instance, widely held that the state may address human action in the ''public'' realm but not in the ''private.'' In Public Goods, Private Goods Raymond Geuss exposes the profound flaws of such thinking and calls for a more nuanced approach. Drawing on a series of colorful examples from the ancient world, he illustrates some of the many ways in which actions can in fact be understood as public or private. The first chapter discusses Diogenes the Cynic, who flouted conventions about what should be public and what should be private by, among other things, masturbating in the Athenian marketplace. Next comes an analysis of Julius Caesar's decision to defy the Senate by crossing the Rubicon with his army; in doing so, Caesar asserted his dignity as a private person while acting in a public capacity. The third chapter considers St. Augustine's retreat from public life to contemplate his own, private spiritual condition. In the fourth, Geuss goes on to examine recent liberal views, questioning, in particular, common assumptions about the importance of public dialogue and the purportedly unlimited possibilities humans have for reaching consensus. He suggests that the liberal concern to maintain and protect, even at a very high cost, an inviolable ''private sphere'' for each individual is confused. Geuss concludes that a view of politics and morality derived from Hobbes and Nietzsche is a more realistic and enlightening way than modern liberalism to think about human goods. Ultimately, he cautions, a simplistic understanding of privacy leads to simplistic ideas about what the state is and is not justified in doing.
“A history of philosophy in twelve thinkers...The whole performance combines polyglot philological rigor with supple intellectual sympathy, and it is all presented...in a spirit of fun...This bracing and approachable book [shows] that there is life in philosophy yet.” —Times Literary Supplement “Exceptionally engaging...Geuss has a remarkable knack for putting even familiar thinkers in a new light.” —Notre Dame Philosophical Reviews “Geuss is something like the consummate teacher, his analyses navigable and crystal, his guidance on point.” —Doug Phillips, Key Reporter Raymond Geuss explores the ideas of twelve philosophers who broke dramatically with prevailing wisdom, from Socrates and Plato in the ancient world to Nietzsche, Wittgenstein, and Adorno. The result is a striking account of some of the most innovative thinkers in Western history and an indirect manifesto for how to pursue philosophy today. Geuss cautions that philosophers’ attempts to break from convention do not necessarily make the world a better place. Montaigne’s ideas may have been benign, but the fate of those of Hobbes, Hegel, and Nietzsche has been more varied. Yet in the act of provoking people to think differently, philosophers remind us that we are not fated to live within the systems of thought we inherit.
Raymond Geuss has been a distinctive contributor to the analysis and evaluation of German philosophy and to recent debates in ethics. In this new collection he treats a variety of topics in ethics, aesthetics, and the philosophy of history with special reference to the work of Hegel, Nietzsche, and Adorno. Two of the essays in the volume deal with central aspects of the philosophy of Nietzsche. The collection also contains an essay on the history of conceptions of 'culture' and one on the ethics of Ernst Tugendhat. The remaining three essays focus on questions in aesthetics. The volume will be of interest to students of modern philosophy, German intellectual and cultural history, and literary theory.
One of the world’s most provocative philosophers attacks the obsession with comprehensive intellectual systems—the perceived need for a world view. We live in a unitary cosmos created and cared for in all its details by a benevolent god. That, for centuries, was the starting point for much philosophical and religious thinking in the West. The task was to accommodate ourselves to that view and restrict ourselves to working out how the pieces fit together within a rigidly determined framework. In this collection of essays, one of our most creative contemporary philosophers explores the problems and pathologies of the habit of overly systematic thinking that we have inherited from this past. Raymond Geuss begins by making a general case for flexible and skeptical thinking with room for doubt and unresolved complexity. He examines the ideas of two of his most influential teachers—one systematic, the other pragmatic—in light of Nietzsche’s ideas about appearance and reality. The chapters that follow concern related moral, psychological, and philosophical subjects. These include the idea that one should make one’s life a work of art, the importance of games, the concept of need, and the nature of manifestoes. Along the way, Geuss ranges widely, from ancient philosophy to modern art, with his characteristic combination of clarity, acuity, and wit. Who Needs a World View? is a provocative and enlightening demonstration of what philosophy can achieve when it abandons its ambitions for completeness, consistency, and unity.
The purpose of this series is to help make contemporary European philosophy intelligible to a wider audience in the English-speaking world, and to suggest its interest and importance in particular to those trained in analytical philosophy.
“A history of philosophy in twelve thinkers...The whole performance combines polyglot philological rigor with supple intellectual sympathy, and it is all presented...in a spirit of fun...This bracing and approachable book [shows] that there is life in philosophy yet.” —Times Literary Supplement “Exceptionally engaging...Geuss has a remarkable knack for putting even familiar thinkers in a new light.” —Notre Dame Philosophical Reviews “Geuss is something like the consummate teacher, his analyses navigable and crystal, his guidance on point.” —Doug Phillips, Key Reporter Raymond Geuss explores the ideas of twelve philosophers who broke dramatically with prevailing wisdom, from Socrates and Plato in the ancient world to Nietzsche, Wittgenstein, and Adorno. The result is a striking account of some of the most innovative thinkers in Western history and an indirect manifesto for how to pursue philosophy today. Geuss cautions that philosophers’ attempts to break from convention do not necessarily make the world a better place. Montaigne’s ideas may have been benign, but the fate of those of Hobbes, Hegel, and Nietzsche has been more varied. Yet in the act of provoking people to think differently, philosophers remind us that we are not fated to live within the systems of thought we inherit.
One of the world’s most provocative philosophers attacks the obsession with comprehensive intellectual systems—the perceived need for a world view. We live in a unitary cosmos created and cared for in all its details by a benevolent god. That, for centuries, was the starting point for much philosophical and religious thinking in the West. The task was to accommodate ourselves to that view and restrict ourselves to working out how the pieces fit together within a rigidly determined framework. In this collection of essays, one of our most creative contemporary philosophers explores the problems and pathologies of the habit of overly systematic thinking that we have inherited from this past. Raymond Geuss begins by making a general case for flexible and skeptical thinking with room for doubt and unresolved complexity. He examines the ideas of two of his most influential teachers—one systematic, the other pragmatic—in light of Nietzsche’s ideas about appearance and reality. The chapters that follow concern related moral, psychological, and philosophical subjects. These include the idea that one should make one’s life a work of art, the importance of games, the concept of need, and the nature of manifestoes. Along the way, Geuss ranges widely, from ancient philosophy to modern art, with his characteristic combination of clarity, acuity, and wit. Who Needs a World View? is a provocative and enlightening demonstration of what philosophy can achieve when it abandons its ambitions for completeness, consistency, and unity.
Much political thinking today, particularly that influenced by liberalism, assumes a clear distinction between the public and the private, and holds that the correct understanding of this should weigh heavily in our attitude to human goods. It is, for instance, widely held that the state may address human action in the ''public'' realm but not in the ''private.'' In Public Goods, Private Goods Raymond Geuss exposes the profound flaws of such thinking and calls for a more nuanced approach. Drawing on a series of colorful examples from the ancient world, he illustrates some of the many ways in which actions can in fact be understood as public or private. The first chapter discusses Diogenes the Cynic, who flouted conventions about what should be public and what should be private by, among other things, masturbating in the Athenian marketplace. Next comes an analysis of Julius Caesar's decision to defy the Senate by crossing the Rubicon with his army; in doing so, Caesar asserted his dignity as a private person while acting in a public capacity. The third chapter considers St. Augustine's retreat from public life to contemplate his own, private spiritual condition. In the fourth, Geuss goes on to examine recent liberal views, questioning, in particular, common assumptions about the importance of public dialogue and the purportedly unlimited possibilities humans have for reaching consensus. He suggests that the liberal concern to maintain and protect, even at a very high cost, an inviolable ''private sphere'' for each individual is confused. Geuss concludes that a view of politics and morality derived from Hobbes and Nietzsche is a more realistic and enlightening way than modern liberalism to think about human goods. Ultimately, he cautions, a simplistic understanding of privacy leads to simplistic ideas about what the state is and is not justified in doing.
A trenchant critique of established ideas in political philosophy and a provocative call for change Many contemporary political thinkers are gripped by the belief that their task is to develop an ideal theory of rights or justice for guiding and judging political actions. But in Philosophy and Real Politics, Raymond Geuss argues that philosophers should first try to understand why real political actors behave as they actually do. Far from being applied ethics, politics is a skill that allows people to survive and pursue their goals. To understand politics is to understand the powers, motives, and concepts that people have and that shape how they deal with the problems they face in their particular historical situations. Philosophy and Real Politics both outlines a historically oriented, realistic political philosophy and criticizes liberal political philosophies based on abstract conceptions of rights and justice.
Why the human and natural world is not as intelligible to us as we think it is Wishful thinking is a deeply ingrained human trait that has had a long-term distorting effect on ethical thinking. Many influential ethical views depend on the optimistic assumption that, despite appearances to the contrary, the human and natural world in which we live could, eventually, be made to make sense to us. In A World without Why, Raymond Geuss challenges this assumption. The essays in this collection—several of which are published here for the first time—explore the genesis and historical development of this optimistic configuration in ethical thought and the ways in which it has shown itself to be unfounded and misguided. Discussions of Greco-Roman antiquity and of the philosophies of Socrates, Plato, Hegel, Marx, Nietzsche, and Adorno play a central role in many of these essays. Geuss also ranges over such topics as the concepts of intelligibility, authority, democracy, and criticism; the role of lying in politics; architecture; the place of theology in ethics; tragedy and comedy; and the struggle between realism and our search for meaning. Characterized by Geuss's wide-ranging interests in literature, philosophy, and history, and by his political commitment and trenchant style, A World without Why raises fundamental questions about the viability not just of specific ethical concepts and theses, but of our most basic assumptions about what ethics could and must be.
Is work as we know it disappearing? And if so why should we care? These questions are explored by Raymond Geuss in this compact but sweeping survey which integrates conceptual analysis, historical reflection, autobiography and social commentary. Geuss explores our concept of work and its origins in industrial production, the incentives and compulsions which societies use to get us to work, and the powerful hold which the work ethic has over so many of us. He also looks at dissatisfaction with work - which is as old as work itself - and at various radical proposals for doing away with it, and at the seemingly irreversible growth of unemployment as a result of mechanisation. His book will interest anyone who wishes to understand the place of work in our world. This new series offers short and personal perspectives by expert thinkers on topics that we all encounter in our everyday lives.
The demise of the French Communist Party (PCF) has been a recurrent feature of overviews of the Left in France for the past two decades, and yet the Communists survive. This study examines the factors that undermined the position of the PCF as the premier party of France, but also highlights the challenges that the party faces in a society disillusioned with politics, and the new strategies that it is developing in order to revive its fortunes.
This book reconstructs the cornerstones of Jesus’s moral teachings about how to lead a good, even exemplary, human life. It does so in a way that is compatible with the most prominent, competing versions of the historical Jesus. The work also contrast Jesus’ understanding of the best way to lead our lives with that of Friedrich Nietzsche. Both Jesus and Nietzsche were self-consciously moral revolutionaries. Jesus refashioned the imperatives of Jewish law to conform to what he was firmly convinced was the divine will. Nietzsche aspired to transvalue the dominant values of his time —which themselves were influenced greatly by Christianity— in service of what he took to be a higher vision. The interplay of these radical versions of the good human life, seasoned with critical commentary emerging from modern findings in the sciences and humanities, opens possibilities and lines of inquiry that can inform our choices in answering that enduring, paramount question, “How should we live our lives?”
There is a world-wide debate at the moment about the appropriate role for the state in modern societies in the light of the world financial crisis. This book provides a comprehensive analysis and critique of Neo-liberal or economic liberal ideas on this issue.
This book represents a unique contribution to Nietzschean scholarship in its analysis of the concept of power as preliminary to addressing Nietzsche’s psychological version of will to power. It advances a fresh interpretation of will to power that connects it explicitly to the meaning of human life, and, in so doing, the author addresses major questions such as: What does will to power designate? What does it presuppose? What effects does it engender? What is its status, epistemologically and metaphysically? How is will to power to be evaluated? How persuasive is will to power as an explanation of fundamental human instincts and as the lynchpin of a way of life? The volume argues that Nietzsche’s psychological notion of will to power cannot plausibly be understood as merely a first-order drive to attain and exert power. Moreover, despite some of the philosopher’s extravagant rhetoric, will to power is not an inherent instinct to oppress other people or things. Instead, will to power, understood generically, is a second-order desire to have, pursue and attain first-order desires; it bears a relationship to confronting and overcoming resistances and obstacles, and is related to the pursuit of excellence and personal transformation, as well as to experiences of feeling power. As, according to Nietzsche’s account, all human beings embody will to power, the book concludes that we should distinguish at least three varieties: robust, moderate, and attenuated will to power. Only by doing this, can we understand and evaluate will to power concretely.
The world is never going to make complete sense to us, yet we find that conclusion almost impossible to accept. Can we live, and feel at home, in a world composed at best of incompatible fragments of meaning? This is the theme that runs through this collection of essays by Raymond Geuss. Drawing on a characteristically wide range of insights from moral and political philosophy, history, and aesthetics, he addresses topics such as knowledge (of self, the world, and others), language, the visual and the auditory, authority, hope, and the success and failure of life projects. He argues that, to get by in our bewildering world, we must embrace the virtue of ‘double vision’: that is, immersing ourselves in and learning the ways of the culture surrounding us, even as we feel alienated from it. Together the essays explore some of the consequences of abandoning the idea of a unitary view of the world, while at the same time trying to avoid quietism. Seeing Double is a compelling collection of work by one of the world’s most versatile and creative philosophers.
One of political philosophy’s most trenchant and inventive critics challenges the field’s normative turn, arguing that the study of politics should focus on real politics, where normative judgments arise from concrete configurations of power. Raymond Geuss shows how this can be done without succumbing to a toxic relativism or abandoning utopianism.
List of Contributors. Introduction. Martin Jay. Reification and Recognition: A New Look at an Old Idea. Axel Honneth. Comments. Judith Butler. Raymond Geuss. Jonathan Lear. Rejoinder. Axel Honneth. Index.
On the Commonwealth and On the Laws are Cicero's most important works of political philosophy. The present volume offers a masterly new translation of both by James E.G. Zetzel, supported by a concise introduction, notes and other aids, of interest to students in politics, philosophy, ancient history, law and classics.
In this major addition to the Cambridge Texts series Robert Dyson has chosen texts by Thomas Aquinas (1225-1274) that manifest the full range of his thinking. The lucid translations are supported by many features designed to assist the student reader, including brief biographies and a concise critical introduction.
The Theory of the Top was originally presented by Felix Klein as an 1895 lecture at Göttingen University that was broadened in scope and clarified as a result of collaboration with Arnold Sommerfeld. The Theory of the Top: Volume IV. Technical Applications of the Theory of the Top is the fourth and final installment in a series of self-contained English translations that provide insights into kinetic theory and kinematics.
The Theory of the Top was originally presented by Felix Klein as an 1895 lecture at Göttingen University that was broadened in scope and clarified as a result of collaboration with Arnold Sommerfeld. The Theory of the Top: Volume III. Perturbations: Astronomical and Geophysical Applications is the third installment in a series of four self-contained English translations that provide insights into kinetic theory and kinematics.
EMThe Theory of the Top. Volume II. Development of the Theory in the Case of the Heavy Symmetric TopEM is the second in a series of four self-contained English translations of the classic and definitive treatment of rigid body motion. Graduate students and researchers interested in theoretical and applied mechanics will find this a thorough and insightful account. Other works in this series include EMVolume I. Introduction to the Kinematics and Kinetics of the TopEM, EMVolume III. Perturbations. Astronomical and Geophysical ApplicationsEM, and EMVolume IV. Technical Applications of the Theory of the Top.EM
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