Fans pick 100 books like Difference and Repetition

If aliens land and ask me what it’s like to be a human, I’ll give them Heidegger’s first book, Being and Time. Of course, that might prompt them to destroy all humans out of frustration at the difficulty of his writing, but if they persevere, they will find the best description of what it’s like to live out your time on this planet (One Hundred Years of Solitude comes in second).

Immanuel Kant is one of the most important figures in the history of philosophy – specifically regarding metaphysics – because he discovered the internal logic and organization for all of philosophical metaphysics. The book with which Kant accomplished that monumental feat is extremely difficult to read and understand. Therefore, Kant wrote an easier-to-read version, and that is the book that I am recommending: Philosophy of Material Nature. This book is highly affordable and readable.

The book that the Philosophy of Material Nature paraphrases is, of course, the Critique of Pure Reason. What all of these works show us is that philosophical metaphysics naturally divides into theological metaphysics, cosmological metaphysics, and psychological metaphysics. Kant’s achievement is standardly characterized as the articulation of philosophical metaphysics as a science. The general term for such a science is “transcendental philosophy.” Thus, the rest of the books in this recommendation list relate to… show more.

Aristotle’s Metaphysics marks the beginning of attempts to articulate the philosophy of metaphysics as a science. Retrospectively applying Kant’s division of metaphysics as transcendental philosophy to Aristotle’s writings: Aristotle’s Metaphysics is an in-depth examination of cosmological and theological metaphysics.

I personally enjoy Aristotle’s Metaphysics because it is mysterious. It is difficult to read, and the fact that it was written with an entirely different alphabet is exciting. Aristotle’s Metaphysics is his attempt to systematically blend his particular preference for empiricism with metaphysical insights learned from Plato’s philosophy.

The history of Aristotle’s Metaphysics – in terms of, for example, its title and organization – is fascinating in itself; however, what always stood out for me was recognizing Aristotle’s own excitement. Book 5 of his Metaphysics is often thought of as a kind of metaphysical dictionary, and shortly after this summary of vocabulary terms, it is as if Aristotle grabs hold of… show more.

After extensive research, this is the only book in existence that answers the question: What is existentialism? Existentialism may be understood as the correct point of departure for addressing the philosophy of being as it relates to the individual. In other words, existentialism provides the philosophical framework with which to answer the question: What does it mean to be?

Existentialism is the culmination of the philosophical tradition moving from Kant through the German Romantics to Heidegger and Sartre, among the other existentialists. In regard to Kant’s division, it differs from Deleuze’s choice to articulate transcendental philosophy with cosmology as the point of departure, in that it takes psychology as the point of departure. Yet, at the same time, just as understanding “the moment of vision” brings about a kind of gestalt shift in the reader’s perspective, so too though existentialism may be characterized as transcendental psychology, it has a higher… show more.

Luce Irigaray’s 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.       

This book traces the astonishing history and thinking behind the secret society called Acéphale created by Georges Bataille, known as the ‘dissident surrealist.' Secret societies were a feature of occultism throughout history (the word occult itself means 'hidden’). Acéphale was represented as a headless figure holding a burning heart, a dagger, and with a skull in the groin.

The members of the society would meet in silence to perform rituals beneath a lightning-struck oak tree in a forest outside Paris, evoking the ancient Druid rites described in Frazer’s The Golden Bough, blended with Nietzsche’s philosophy of the Death of God. The book is an outstanding work of scholarship and I would highly recommend this as part of any serious library on surrealism and occultism.

The Trouble with Being Born is, in my opinion, Romanian philosopher Emil Cioran’s swan song.

Cioran presents a bleak worldview in which history is simply a long string of failures. Paradoxically, however, it’s almost life-affirming. Personally, I can hardly stand the creep of New Age philosophies and attitudes into mental health discussion, part of which inspired my book.

Constant lectures on how I ought to view life, how I ought to cope, and how I ought to “heal,” a word that’s been beaten to death, pretty much had the opposite effect on me. Instead of feeling understood, I felt alone. Contrarily, Cioran offers no such platitudes.

Through his bleak reflections, he offers reassurances that no matter how difficult life can become, we ought to stay our course—or, at least, that it’s too late to do anything about it.

I love this book because it problematizes a popular assumption among contemporary Anglo-American authors who like to call themselves “analytic philosophers” and who only care to acknowledge the existence of a few past philosophers, e.g., Russell and Ryle. The assumption is that philosophers, such as the latter two, tackled in an apolitical “noble” fashion metaphysical matters.

Akehurst, by his turn, indicates how the likes of Russell and Ryle aligned themselves with a right-wing British policy whose “vulgar” propaganda is echoed throughout works published by British philosophers in the first half of the 20th century.

Also, I appreciate Akehurst’s way of showing that while contributing to the creation of the so-called “analytic-continental gap,” this attitude helped to naturalize the attribution of the shortness of logos to German philosophers like Hegel, Marx, and Nietzsche. 

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.

Mary Midgley was in her nineties when she wrote this book, yet it’s alive with ideas and energy – and the insistence that philosophy should be “for” something in the most urgent, practical sense; that it should help us explore such questions as to how to live and to do good. Midgley was both highly scientifically literate and fiercely opposed to the claim that science will ever answer every question. We humans, she believed, are brilliant animals who need to understand our biological heritage as richly as possible if we’re to grapple fruitfully with our planetary future. I can think of few more urgent themes for the present century.