Here are 100 books that Life Against Death fans have personally recommended if you like
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There are so many different ways of thinking and writing about history. I first noticed this while studying at university, when I saw just how different economic history looked from other kinds of history. I later learned that all kinds of historical writing are forms of literature, only they are rarely recognized as such. I am now a university professor and this is my area of expertise: the overlap between the philosophy of history and economics. The books on this list are great examples of unusual or ‘weird’ works on history that challenge some of our deepest assumptions about what history is and how best to think or write about it.
Most people think that history and religion are two completely opposed registers, much like science and religion. Lowith upends that idea in this book, which shows how all modern historical thinking and writing is theological. Besides this, another great thing about the book is the way it is organised. Instead of running forward, in chronological order, from the Bible through to Hegel, Marx, and Burckhardt, it begins with these thinkers and works its way backward. It’s a really simple but effective way of getting his point across.
Modern man sees with one eye of faith and one eye of reason. Consequently, his view of history is confused. For centuries, the history of the Western world has been viewed from the Christian or classical standpoint-from a deep faith in the Kingdom of God or a belief in recurrent and eternal life-cycles. The modern mind, however, is neither Christian nor pagan-and its interpretations of history are Christian in derivation and anti-Christian in result. To develop this theory, Karl Loewith-beginning with the more accessible philosophies of history in the nineteenth and eighteenth centuries and working back to the Bible-analyzes the…
There are so many different ways of thinking and writing about history. I first noticed this while studying at university, when I saw just how different economic history looked from other kinds of history. I later learned that all kinds of historical writing are forms of literature, only they are rarely recognized as such. I am now a university professor and this is my area of expertise: the overlap between the philosophy of history and economics. The books on this list are great examples of unusual or ‘weird’ works on history that challenge some of our deepest assumptions about what history is and how best to think or write about it.
This book is the most relentlessly pessimistic book I have ever read. It will help you overcome optimism. The volume is comprised mostly of short aphorisms, each with their own title, and I’d say the titles alone are worth the price of entry. But more to the point, there is a fantastic essay in the middle called "Faces of Decadence," which tells the story of history as a story of decay and decline. It’s a familiar refrain, but I think the version that appears here is among the best. Certainly the most stylish.
E. M. Cioran confronts the place of today's world in the context of human history-focusing on such major issues of the twentieth century as human progress, fanaticism, and science-in this nihilistic and witty collection of aphoristic essays concerning the nature of civilization in mid-twentieth-century Europe. Touching upon Man's need to worship, the feebleness of God, the downfall of the Ancient Greeks and the melancholy baseness of all existence, Cioran's pieces are pessimistic in the extreme, but also display a beautiful certainty that renders them delicate, vivid, and memorable. Illuminating and brutally honest, A Short History of Decay dissects Man's decadence…
There are so many different ways of thinking and writing about history. I first noticed this while studying at university, when I saw just how different economic history looked from other kinds of history. I later learned that all kinds of historical writing are forms of literature, only they are rarely recognized as such. I am now a university professor and this is my area of expertise: the overlap between the philosophy of history and economics. The books on this list are great examples of unusual or ‘weird’ works on history that challenge some of our deepest assumptions about what history is and how best to think or write about it.
Kermode is a literary critic and this book is a study of apocalyptic narrative throughout the ages. But as Lowith shows, all Western historical thought is apocalyptic. Kermode takes this point further by looking not just at the Bible, but also Roman philosophy, modern English poetry, and more. It might sound like a bit of a detour, only it doesn’t feel that way when he brings it all to a head in an early diagnosis of the postmodern condition. Because we now know the power of stories, he argues, they can only continue to do their work by ‘defying our sense of reality.' Talk about the ultimate cliffhanger!
Frank Kermode is one of our most distinguished and beloved critics of English literature. Here, he contributes a new epilogue to his collection of classic lectures on the relationship of fiction to age-old concepts of apocalyptic chaos and crisis. Prompted by the approach of the millennium, he revisits the book which brings his highly concentrated insights to bear on some of the most unyielding philosophical and aesthetic enigmas. Examining the works of writers from Plato to William Burroughs, Kermode shows how they have persistently imposed their "fictions" upon the face of eternity and how these have reflected the apocalyptic spirit.…
There are so many different ways of thinking and writing about history. I first noticed this while studying at university, when I saw just how different economic history looked from other kinds of history. I later learned that all kinds of historical writing are forms of literature, only they are rarely recognized as such. I am now a university professor and this is my area of expertise: the overlap between the philosophy of history and economics. The books on this list are great examples of unusual or ‘weird’ works on history that challenge some of our deepest assumptions about what history is and how best to think or write about it.
Baudrillard is by now famous for declaring the end or disappearance of pretty much everything. That includes ‘history,’ and it is in this book where he speaks most directly about this. But unlike others, he doesn’t say that we’ve reached the end of history. Instead, he suggests that we’ve banished the end by going beyond it. It is a terrifying thought, really, because it means we can only dream of the end, and that beneath this illusion is something endless, artificial, and inhuman.
The year 2000, the end of the millennium: is this anything other than a mirage, the illusion of an end, like so many other imaginary endpoints which have littered the path of history? In this remarkable book Jean Baurdrillard-France's leading theorist of postmodernity-argues that the notion of the end is part of the fantasy of a linear history. Today we are not approaching the end of history but moving into reverse, into a process of systematic obliteration. We are wiping out the entire twentieth century, effacing all signs of the cold War one by one, perhaps even the signs of…
I started out as an economics major in college but soon realized that the discipline was based on totally unrealistic assumptions, so I switched to philosophy and literature. I started reading Marx, Freud, and Nietzsche with some of my roommates and then chose UC San Diego for graduate work because of its focus on what became known as “theory”—which was taught there by luminaries including Jameson, Lyotard, and Marin.
I have been researching the psycho-dynamics of markets and capitalism ever since, and have become convinced that rescuing markets from capital is the only way to save the planet from environmental catastrophe.
It took me a long time to figure out what Deleuze and Guattari were up to in this book, but it was well worth it: this book presents the most compelling interweaving ever of the thought of the 3 great materialists of the 19th century: Freud, Marx, and Nietzsche.
I have always been somewhat skeptical of psychoanalysis, but I really like the way the co-authors use Marx to historicize both Freud’s psychoanalysis of the family and Lacan’s psychoanalysis of language and then use Nietzsche to add a condemnation of ressentiment and ethics of joy to the Marxian critique.
An "introduction to the nonfascist life" (Michel Foucault, from the Preface)
When it first appeared in France, Anti-Oedipus was hailed as a masterpiece by some and "a work of heretical madness" by others. In it, Gilles Deleuze and Félix Guattari set forth the following theory: Western society's innate herd instinct has allowed the government, the media, and even the principles of economics to take advantage of each person's unwillingness to be cut off from the group. What's more, those who suffer from mental disorders may not be insane, but could be individuals in the purest sense, because they are by…
I started out as an economics major in college but soon realized that the discipline was based on totally unrealistic assumptions, so I switched to philosophy and literature. I started reading Marx, Freud, and Nietzsche with some of my roommates and then chose UC San Diego for graduate work because of its focus on what became known as “theory”—which was taught there by luminaries including Jameson, Lyotard, and Marin.
I have been researching the psycho-dynamics of markets and capitalism ever since, and have become convinced that rescuing markets from capital is the only way to save the planet from environmental catastrophe.
This is a powerful rewriting of Freudian theory from one of the giants of the Frankfurt School, whom I was fortunate enough to study with at UC San Diego. Rather than accept “reality” as a given, Marcuse transforms Freud’s “reality-principle” into the “performance principle”–we perform far more work than reality itself requires because the capitalist system is profiting from our labor. We are thus subjected not just to repression but to surplus repression–which corresponds to the surplus value capitalists extract from our labor power and our purchasing power.
I was always intrigued but also perplexed by psychoanalysis, and this amazing book completely transformed my understanding of how the human psyche operates under capitalism.
I started out as an economics major in college but soon realized that the discipline was based on totally unrealistic assumptions, so I switched to philosophy and literature. I started reading Marx, Freud, and Nietzsche with some of my roommates and then chose UC San Diego for graduate work because of its focus on what became known as “theory”—which was taught there by luminaries including Jameson, Lyotard, and Marin.
I have been researching the psycho-dynamics of markets and capitalism ever since, and have become convinced that rescuing markets from capital is the only way to save the planet from environmental catastrophe.
Lasch’s critique of widespread culture-induced narcissism was recommended to me when it first came out by my mother, of all people. It hasn't held up well, but despite its one-sidedness, it still helped me understand the impact of capitalism on the Western psyche.
Although it covers some of the same ground as Richard Sennett’s earlier Fall of Public Man, I really benefited from the way it couched its critique in psychoanalytic terms, drawing on the work of respected analysts Heinz Kohut and Otto Kernberg.
When The Culture of Narcissism was first published in 1979, Christopher Lasch was hailed as a "biblical prophet" (Time). Lasch's identification of narcissism as not only an individual ailment but also a burgeoning social epidemic was ground-breaking. His diagnosis of American culture is even more relevant today, predicting the limitless expansion of the anxious and grasping narcissistic self into every part of American life.
I started out as an economics major in college but soon realized that the discipline was based on totally unrealistic assumptions, so I switched to philosophy and literature. I started reading Marx, Freud, and Nietzsche with some of my roommates and then chose UC San Diego for graduate work because of its focus on what became known as “theory”—which was taught there by luminaries including Jameson, Lyotard, and Marin.
I have been researching the psycho-dynamics of markets and capitalism ever since, and have become convinced that rescuing markets from capital is the only way to save the planet from environmental catastrophe.
Malcolm’s book is as one-sided as Lasch’s, but for me, it was a breath of fresh air because it considers narcissism to be a positive rather than a negative cultural development.
It, too, couches its explanation of widespread narcissism in psychoanalytic terms, which I consider a plus. However, in addition to being one-sided, the way it considers an entire generation to be narcissistic bothered me as an overgeneralization.
Thanks to developing interests in both psychoanalysis and German idealism during my time as a student, I came across Slavoj Žižek’s writings in the mid-1990s. Žižek immediately became a significant source of inspiration for my own efforts at interfacing philosophies with psychoanalysis. By the time I began writing my dissertation – which became my first book, Time Driven: Metapsychology and the Splitting of the Drive – I had the great fortune to meet Žižek. He soon agreed to serve as co-director of my dissertation and we have remained close ever since. I decided to write a book demonstrating that Žižek is not dismissible as a gadfly preoccupied with using popular culture and current events merely for cheap provocations.
Of all Freud’s writings, 1920's Beyond the Pleasure Principle occupies a special place in relation not only to Žižek’s conception of psychoanalysis but also to his philosophical/theoretical framework as a whole. This is the text in which Freud introduces his audacious and controversial hypothesis of the “death drive” (Todestrieb). It is not until 1920 that Freud fully brings to light tendencies within the psyche disrupting and disobeying the pleasure principle, forces of negativity able to suspend (if only momentarily) the psyche’s usual pursuits of gratification, satisfaction, well-being, and the like. Žižek repeatedly insists that his core intellectual agenda ultimately is to demonstrate an underlying equivalence between the Cogito-like subject of German idealism and the death drive as per Freud and Lacan.
This short work by world-renowned psychologist Sigmund Freud marks a major turning point in the author's theoretical approach. Prior to this work Freud's examination of the forces that drive man focused primarily on the Eros of man, the life instinct innate in all humans. In "Beyond the Pleasure Principle" Freud moves beyond these creative and pleasure-seeking impulses to discuss the impact on human psychology of the Thanatos, or death instinct, which Freud describes as "an urge inherent in all organic life to restore an earlier state of things".
In an ideal world, I would have liked to be a cosmologist and a philosopher. But I became a philosopher with a passion for the history and philosophy of science. This has enabled me to kill two birds with one stone: I learn about the sciences that interest me (physics, evolutionary biology, political philosophy, and sociology), and I explore their philosophical consequences. My podcast, In the Beginning, there was…Philosophy is devoted to such topics.
Freud has had a massive influence on Western culture: he created the "psychological human." People interpret slips of the tongue, strange dreams, or neurotic behaviour almost automatically in Freudian terms. Freud never wrote a textbook on psychoanalysis.
In these lectures, which were held at the University of Vienna during World War I, he presented the full range of his theories and observations. It covers Freudian slips, dreams, neuroses, and sexuality. (The unfinished Outline of Psychoanalysis, 1938, includes the Id, Ego, and Superego.)
Freud is a very persuasive and stylish writer who presents his theory as if it were a natural science, comparable to physics. He claims that his contemporaries were hostile to psychoanalysis because of its explosive revelations about human nature. He explains why his theory allegedly completed the Copernican revolution. Freud describes his findings and sets them in a cultural context.
In 1915 at the University of Vienna 60-year-old Sigmund Freud delivered these lectures on psychoanalysis, pointing to the interplay of unconscious and conscious forces within individual psyches.
In reasoned progression he outlined core psychoanalytic concepts, such as repression, free association and libido. Of the various English translations of Freud's major works to appear in his lifetime, only one was authorized by Freud himself: The Standard Edition of the Complete Psychological Works of Sigmund Freud under the general editorship of James Strachey. Freud approved the overall editorial plan, specific renderings of key words and phrases, and the addition of valuable notes,…
