Here are 100 books that Kant fans have personally recommended if you like
Kant.
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I grew up in a family that was focused on people, poetry, and politics. My parents both worked with children with disabilities in Massachusetts and my mother ran a daycare center in our house. As a reader, student, poet, and then editor, I’ve drawn on those experiences and expectations, and have searched through books looking for their echoes. Since 2007, I've edited books at Yale University Press where I'm currently Senior Executive Editor. I have a BA from Cornell University and an MFA in Creative Writing from the Iowa Writers’ Workshop. I've also worked in various publishing roles at ICM, Continuum, and Harvard University Press.
First published in 1958, this is one of Hannah Arendt’s most influential books and in it she attempts to define the human condition in the aftermath of World War II, developing her concept “natality.”
It’s a challenging book that I’ve wrestled with and argued with and never forgotten. It includes some of her most powerful and frequently cited passages about birth. Lately, I’ve been returning to its opening pages, in which she discusses the launch of Sputnik into space.
She saw this launch not as an exciting technological breakthrough, but as a fateful repudiation of our earthly existence, an existence that was defined by birth with possibilities and limitations.
The past year has seen a resurgence of interest in the political thinker Hannah Arendt, "the theorist of beginnings," whose work probes the logics underlying unexpected transformations-from totalitarianism to revolution.
A work of striking originality, The Human Condition is in many respects more relevant now than when it first appeared in 1958. In her study of the state of modern humanity, Hannah Arendt considers humankind from the perspective of the actions of which it is capable. The problems Arendt identified then-diminishing human agency and political freedom, the paradox that as human powers increase through technological and humanistic inquiry, we are…
At age thirteen, sprawled on our shag-carpeted living room floor, I watched Poltergeist’s scariest scenes reflected in the glass doors of an old-school encyclopedia case. The blur made the film less scary—and aftewards, I noticed two smaller books leaned against Volumes 15-16: Italy to Lord. Reading Bach’s Jonathan Livingston Seagull and Baldwin’s The Fire Next Time back-to-back that night rattled me harder than seeing Carol Anne sucked into the netherworld. I woke up with my worldview rearranged, and I hope you’ll find these books every bit as pleasantly unsettling.
What? Another book written in the 1900s? But bear with me, friends. There’s a reason de Beauvoir’s known as the “Mother of Modern Feminism” (and life partner of “Father of Existentialism” Jean-Paul Sartre, whom she’s buried alongside though they never actually had kids together or even shared a home).
Just as a film can shock us to tears when we recognize ourselves or those we love in it, de Beauvoir’s classic showed me some unsavory parts of myself.
The essential masterwork that has provoked and inspired generations of men and women. “From Eve’s apple to Virginia Woolf’s room of her own, Beauvoir’s treatise remains an essential rallying point, urging self-sufficiency and offering the fruit of knowledge.” —Vogue
This unabridged edition reinstates significant portions of the original French text that were cut in the first English translation. Vital and groundbreaking, Beauvoir’s pioneering and impressive text remains as pertinent today as when it was first published, and will continue to provoke and inspire generations of men and women to come.
I am a professor in philosophy, political science, and gender and women’s studies at the University of Illinois at Urbana-Champaign (USA), where I live with my wife. I have a PhD in philosophy from the University of Toronto (Canada), an MA in philosophy from the University of Tromsø (Norway), a MSc in Industrial Relations and Personnel Management from the London School of Economics and Political Science (UK), and a BA(Hons) in Business Management from the University of Newcastle Upon Tyne (UK). One of the most important lessons from my first two degrees was that I love theory (about theories) and, so, those two degrees enabled me to find my way to philosophy, which I have been in love with since.
In her groundbreaking Gender Trouble,Judith Butler develops the idea that we today call gender fluidity. Butler knows queer life intimately, and Gender Trouble speaks to much of the difficulty queer people, myself included, face in the world. Itis thus not only brilliant but also generous and caring.
Butler set the stage for a philosophical problem I address in my book, namely that her type of position cannot fully explain (philosophically) why some people identify as gay, straight, lesbian, or bisexual – just as they cannot explain why it’s existentially important for some trans people to transition.
I am a professor in philosophy, political science, and gender and women’s studies at the University of Illinois at Urbana-Champaign (USA), where I live with my wife. I have a PhD in philosophy from the University of Toronto (Canada), an MA in philosophy from the University of Tromsø (Norway), a MSc in Industrial Relations and Personnel Management from the London School of Economics and Political Science (UK), and a BA(Hons) in Business Management from the University of Newcastle Upon Tyne (UK). One of the most important lessons from my first two degrees was that I love theory (about theories) and, so, those two degrees enabled me to find my way to philosophy, which I have been in love with since.
I only recently discovered the work of Anna J. Cooper, but I find myself reading and thinking about and with her a lot. She’s not an obvious philosophical love for me in that she never writes about LGBTQIA life and does write about men and women from a relatively conservative, Christian, cis, and straight point of view. However, Cooper gives voice to and insight into the struggles of Black women, and her work helps me, as someone who is both racialized as white and an immigrant to the US, perceive and feel important dimensions of the reality in which I now live.
Thus, in her writings about the things she knows about, I find a friend and a colleague as I’m trying to think about intersectional issues that go beyond the life I know first-personally.
The first book by Anna J. Cooper, A Voice From the South, presents strong ideals supporting racial and gender equality as well as economic progress. It's a forward-thinking narrative that highlights many disparities hindering the African American community.
Anna J. Cooper was an accomplished educator who used her influence to encourage and elevate African Americans. With A Voice From the South, she delivers a poignant analysis of the country's affairs as they relate to Black people, specifically Black women. She stresses the importance of education, which she sees as a great equalizer. Cooper considers it a necessary investment in not…
I’m a misplaced law professor, you might say: I never wanted to be a lawyer; I went to law school almost by accident; and for four decades I’ve used law as a window into my deeper interests– religion, history, and philosophy. I couldn’t make myself write books unless the subjects were personally engaging; and in defiance of editors, I insist on writing readable prose. If this adds up to “dilettante,” so be it. My books, published by the university presses of Harvard, Oxford, Notre Dame, Duke, and NYU, as well as Eerdmans, have dealt with constitutional law; Roman, medieval, and modern history; legal philosophy; and religious freedom.
This book, which I read in my first year as an academic, has powerfully influenced my thinking ever since – more than any other scholarly book, probably.
It is the best treatment I know of that not only diagnoses and explains the futility of modern moral thinking – an ailment that is as apparent in public political debates as in academy philosophy – but also explains how we got here.
In addition, the book offers cogent insights into much else that is wrong with modern culture and politics. And although After Virtue is not exactly light reading, it is succinct, occasionally eloquent, and sometimes wickedly funny.
When After Virtue first appeared in 1981, it was recognized as a significant and potentially controversial critique of contemporary moral philosophy. Newsweek called it "a stunning new study of ethics by one of the foremost moral philosophers in the English-speaking world." Since that time, the book has been translated into more than fifteen foreign languages and has sold over one hundred thousand copies. Now, twenty-five years later, the University of Notre Dame Press is pleased to release the third edition of After Virtue, which includes a new prologue "After Virtue after a Quarter of a Century."
It might be a stretch to call me an expert in ethics, but I have taught ethics for more than 30 years and I’ve read deeply in the field of behavioral ethics. I'm proud of the work I’ve done with the Ethics Unwrapped video project, though most of the credit goes to filmmakers Cara Biasucci (co-author of Behavioral Ethics in Practice: Why We Sometimes Make the Wrong Decisions) and Lazaro Hernandez (producer ofEthics Unwrapped). My passion for this topic is driven largely by the fact that I want my two daughters to live in a world where most people are trying to do the right thing most of the time.
I know and admire Paul Woodruff, a noted philosopher at the University of Texas. His worldview has been shaped by his experiences as a young soldier in the Vietnam War and he has spent much of his professional life trying to make sense of those experiences.
The book begins with Woodruff remembering a time, 50 years ago, when he was lying in ambush in Vietnam, pondering the question that he attempts to answer in this book: “What makes the difference in a human being between acting ethically and not? Specifically, in a soldier, between committing atrocities and holding back?” He realized at that moment that all his philosophy training at Princeton had not helped him answer that question.
Much of his discussion in this book, written half a century later, finds useful guidance by focusing on the psychological influences of behavioral ethics rather than the philosophical musings of Socrates.
In Living toward Virtue, Paul Woodruff shows how we can set about living ethically through self-questioning, which enables us to avoid moral injury by getting clear about what we are doing and why we are doing it. Self-questioning also helps us recognize the limits of our knowledge and so to avoid the danger of self-righteousness. Using real-life examples, Woodruff shows how we can nurture our souls, enjoy a virtuous happiness, and avoid moral injury as much as possible.
This is in the spirit of Socrates, who urged everyone to commit to a lifelong activity of self-examination. By contrast, modern philosophers…
I am a psychiatrist and medical ethicist—not a theologian or rabbinical scholar. And yet, for more than thirty years, I have had a kind of love affair with rabbinical ethics and have written several books on the topic. This is particularly ironic, since, in my youth, I rebelled against my own rabbi’s teachings and my father’s adherence to Orthodox Judaism. Much later in life, I took courses in Jewish ethics and studied briefly with a local rabbi. I eventually came to appreciate the deep psychological wisdom in so much of Jewish and rabbinical ethics.
The team of renowned scholar (Professor Borowitz) and popular educator (Francie Schwartz) have produced a friendly, welcoming guide to living an ethical life, based on traditional Jewish virtues. Topics include trustworthiness, lovingkindness, compassion, humility, and contentedness. This book is really a guide to musar—the practical wisdom that has guided Jewish conduct throughout the centuries.
I’ve worked top-down with dozens of governments worldwide and bottom-up with many campaigns, start-ups, and social enterprises. I realised that the connecting thread is how to mobilise shared intelligence to address the big challenges like cutting carbon emissions or reducing inequality, and how to avoid the collective stupidity we all see around us. We waste so much of the insight and creativity that sits in peoples’ heads. I thought we were missing both good theory and enough practical methods to make the most of technologies – from the Internet to generative AI – that could help us. I hope that my book – and the work I do – provides some of the answers.
One of my favourite books from a few decades ago is Jane Jacobs’ Systems of Survival.
She is best known for her work on cities, but this has a wider canvas. It explains how all working societies, and organisations, combine contradictory moral syndromes, what she calls the guardian and trader syndromes. She also shows the pathologies that result from mixing them up too much, like when businesses become like governments or governments become too much like businesses.
It is one of the rare books that changes how you see the world – and helps you understand the errors in much social thought.
With intelligence and clarity of observation, the author of The Death and Life of Great American Cities addresses the moral values that underpin working life.
In Systems of Survival, Jane Jacobs identifies two distinct moral syndromes—one governing commerce, the other, politics—and explores what happens when these two syndromes collide. She looks at business fraud and criminal enterprise, government’s overextended subsidies to agriculture, and transit police who abuse the system the are supposed to enforce, and asks us to consider instances in which snobbery is a virtue and industry a vice. In this work of profound insight and elegance, Jacobs gives…
Having personally witnessed the great expansion of rights in my lifetime, I wanted to know how this belief in rights took root. Equality is not a natural idea; most societies have been shaped by hierarchies since the beginning of time. I was led to the late eighteenth century as a crucial period for the articulation of universal human rights. And that led to me the abolition of torture, the abolition of slavery, and the idea of “declaring” rights which gave them a surprising force. Once universal rights were declared, those still excluded (women, slaves) wanted to know why and much of modern times has been concerned with just that question.
The novel that started the mania for novel reading that is, in some ways, still with us. Pamela is a lowly servant and yet a heroine with gumption. She made readers aware that anyone could be an individual with choices and will. We take it for granted now; it wasn’t then. Try to imagine yourself as an eighteenth-century reader.
'Pamela under the Notion of being a Virtuous Modest Girl will be introduced into all Familes,and when she gets there, what Scenes does she represent? Why a fine young Gentleman endeavouring to debauch a beautiful young Girl of Sixteen.' (Pamela Censured, 1741)
One of the most spectacular successes of the burgeoning literary marketplace of eighteeent-century London, Pamela also marked a defining moment in the emergence of the modern novel. In the words of one contemporary, it divided the world 'into two different Parties, Pamelists and Antipamelists', even eclipsing the sensational factional politics of the day. Preached up for its morality,…
As a young sociologist, I shunned explanations of human behavior informed by psychology and biology, but over the years my research showed me that individual predispositions and capacities influence social structure, as well as the other way around. Books like those I recommend helped me recognize how evolutionary dynamics gave rise to our intensely social nature and so explain many social processes. And as I began this intellectual journey, events in my own life ripped off the psychological seal I had constructed over my childhood experiences of maternal abandonment and paternal suicide and finally enabled me to make sense of them. We can improve our individual and societal health by increasing our understanding of our fundamental social needs.
For almost four centuries, many philosophers, politicians, and social scientists have considered Thomas Hobbes as having provided great insight into human nature with his “thought experiment” imagining the state of nature as a state of war. After more than one century, Darwin’s contrary insight in The Descent of Man (1877:125) is finally being given the attention it deserves: the “social instinct” is a more powerful influence on human behavior than “the base principal of selfishness.” In Moral Origins, one of the best books in this genre, cultural anthropologist Christopher Boehm argues that higher levels of group support increased the survival of hunter gatherer bands and so favored evolution of more altruistic individuals. Group culture that included gossip, expulsion and other forms of collective social control became ubiquitous as means to suppress free riders and egoistic bullies in human societies.
From the age of Darwin to the present day, biologists have been grappling with the origins of our moral sense. Why, if the human instinct to survive and reproduce is"selfish," do people engage in self-sacrifice, and even develop ideas like virtue and shame to justify that altruism? Many theories have been put forth, some emphasizing the role of nepotism, others emphasizing the advantages of reciprocation or group selection effects. But evolutionary anthropologist Christopher Boehm finds existing explanations lacking, and in Moral Origins, he offers an elegant new theory. Tracing the development of altruism and group social control over 6 million…
