Fans pick 88 books like The Beginning of Philosophy

If Gadamer is an important guide to the hermeneutics of beginnings and the spirit of theorizing, Thomas Martin’s work is one of the most concise, readable, and comprehensive introductions to the social history of ancient Greece and the spiritual origins of Western culture. While there are many fine histories of the period, this book provides access to the whole sweep of Greek history from the beginnings of Hellenic civilization in Indo-European and Mycenaean cultures, to the Archaic age, the beginnings of democracy with the age of the city-state, the collapse of the Athenian Empire at the end of the Peloponnesian War, and the rise of Hellenistic Greece and the Hellenistic kingdoms that led to the hegemony of Rome and Latin culture. The work is an exemplary form of what I would call 'configurational’ history as his narrative interweaves military, political, religious, and social history with detailed discussion of the realm… show more.

The Kirk and Raven translation of the Presocratic Philosophers was one of the first anthologies in English to cover the beginnings of speculation and philosophical discourse in early Greek culture. It essentially made the thought of the Presocratics available to me and, on a broader scale, to an English-speaking audience (drawing upon the German text of Hermann Diels, Die Fragmente der Vorsokratiker and later editions edited by Walther Kranz (known to scholars as `Diels-Kranz’). While Kirk & Raven has been revised and edited by others it remains for me the first `path’ into ancient Greek thought (and thereby, to ways of thinking about the beginnings of theorizing and philosophy).

In terms of substance the work explores the transition from mythic traditions (Hesiod, Pherecydes, etc.) and Homeric poetry to the Ionian thinkers (Thales, Anaximander, Anaximenes, Xenophanes, Heraclitus), the radical monistic ontology of the Italian Schools (Pythagoras, Alcmaeon, Parmenides, Zeno, Melissus, and… show more.

Collins’ remarkable book is resolutely sociological and global. This path-breaking work formulates questions about the origins of thought and philosophical reflection in a comparative perspective. Avoiding traditional forms of Eurocentrism, Collins locates the Presocratic and Post-Socratic thinkers in social networks of groups and schools and the creative innovations of these schools are situated in a broader historical study of intellectual communities that include Ancient China, Ancient India, and Japan, and in a more recent context the interweaving constellations of Judaic, Christian, and Islamic thought. The work concludes with detailed analyses of the intellectual networks of early modern and modern philosophy (including the Vienna Circle, Analytic Philosophy, Wittgenstein, Phenomenology, Existentialism, and beyond). This work remains one of the great attempts of a social theorist to map the major currents of world thought and intellectual culture. The task first broached by Collins—to reconstruct the global social, political, military, and intellectual contexts… show more.

This early study of the young Nietzsche is probably the most personal choice as it returns me to an earlier self who first encountered Nietzsche as an undergraduate in the 1960s. In one sense this was my first introduction to what later became known as `Continental Philosophy’. But more than this, it demonstrated that there were fundamental issues and problems that were simply evaded and occluded by the standard histories of philosophy and European culture. The passion to return to the ancient world as a way of understanding the modern world has remain with me to the present. Nietzsche’s reflections on tragedy and `the tragic age’ struck me as a vital source of radical questions and pointed toward problems that remain with me to the present day: the Indo-European language roots of the first thinkers, the seminal role of Homer and Homeric poetry within the problematics of thought, the rejection… show more.

I picked this book up in a charity shop, idly browsing while waiting for my elderly mother to choose a nice murder—so I think ‘unexpected’ is a good word to describe both the content and the quality. Once you get over the jarring juxtapositions, and accept the general absurdity of a middle-aged philosopher turned bank robber, occasionally on the lam, the characters (despite some distinctly unappealing attributes) become more sympathetic, and their outrageous fortunes and philosophical reflections do inspire interest in the fragmentary first recorded attempts at sustained thought about life, the universe and everything, in Europe: the pre-Socratics.

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.       

In 1810, after decades of color rationalizations in early modern science, romantic poet Johann Wolfgang von Goethe (1749–1832) attempted to return color to its pre-Socratic, Homeric lifeworld.

His Zür Farbenlehre (Theory of Colors) glorified color for all of its inconsistencies and mysteries, making subjective perception—in marked contrast to Newton’s 1704 color theory—the most central and sacred to human experience, in service of achieving the “highest aesthetic ends.” For Goethe, color arose “in the spectrum” between black and white, a phenomenological observation dating back to Aristotelean antiquity.

Over two centuries later, this is still a fantastic guidebook for anyone interested in the phenomenology of color, light, and scintillations of subjective perception.

The notion of time appears in many of Levinas's articles and books, but Otherwise than Being offers the most profound view. I was troubled by Bergson's and Heidegger's focus on the time of the individual, and their reduction of collective time to a vulgar, inauthentic, unreal experience. I found an answer to this discomfort in Levinas's view of time as inter-subjective. For him, time is not exterior to the subject (like the traditional view of time) nor tied with the individual, but rather is an experience in-between myself and the Other. Time is created when I am interrupted by the Other. This approach is challenging in the context of Levinas's ethical views as well as raises various questions regarding the relation between Levinas's view and our intuitive understanding of time.

Yes, this is an essay, not a book. But it is such a good essay that the entire book has been re-printed with its title!

The essay is an excellent exegesis on understanding why “technology is not really about technology.” For Heidegger, the question concerning technology is a question about “being in the world”: our orientation, proclivities, values, and habits.

The ever-contentious debate about Heidegger’s filiations with Nazism was re-enlivened with the appearance of the so-called “Black Notebooks” in 2014.

However, unless one closely heeds the existential verbiage of Heidegger’s commitment to Nazism, one risks tilting at windmills; hence, succumbing to a plethora of misconceptions and misunderstandings.

This invaluable collection of original texts – which, in addition to Heidegger political speeches of 1933-34, contains the indispensable Der Spiegel interview, “Only a God Can Save Us!” – has taken on an entirely new meaning and importance in light of the “Black Notebooks’” publication.