Here are 100 books that The Government of Self and Others fans have personally recommended if you like
The Government of Self and Others.
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As a freshman in my Columbia University humanities class, I remember when we debated whether Achilles did the right thing in fighting Hector when Achilles could have led a peaceful life as a shepherd. I was arguing that only in risking our lives could we fully live them. A senior challenged me, saying, “I’ve struggled here for four years. I want a life of ease.” That debate has guided me through my years as a professor of English literature and philosophy and then as a management consultant. Only in conversations over the good life do admirable ways of treating customers, managing employees, or competing come to life.
This is the most readable philosophy book I know. Nietzsche wrote it in his brilliantly witty, epigrammatic style. Each episode is about a page long.
Concentrate on "Book Four." There, Nietzsche famously tells us that God is dead. Find out what he really means. (We criticize everything and can feel no true reverence.) Consequently, we seek convenience and flexibility over and over again. Stunningly, Nietzsche sets out four contrarian, incompatible good lives. (Philosophers have always sought to define one good life.)
If you read nothing else, read epigrams 290, 295, and 303: "The life of constant revision to perfect a style," "The life of short stories," "The life of brilliant improvisation," and "The risk-taking life." I use Nietzsche’s model of good lives to help business leaders restore their businesses and themselves.
The book Nietzsche called "the most personal of all my books." It was here that he first proclaimed the death of God—to which a large part of the book is devoted—and his doctrine of the eternal recurrence.
Walter Kaufmann's commentary, with its many quotations from previously untranslated letters, brings to life Nietzsche as a human being and illuminates his philosophy. The book contains some of Nietzsche's most sustained discussions of art and morality, knowledge and truth, the intellectual conscience and the origin of logic.
Most of the book was written just before Thus Spoke Zarathustra, the last part five years…
As a freshman in my Columbia University humanities class, I remember when we debated whether Achilles did the right thing in fighting Hector when Achilles could have led a peaceful life as a shepherd. I was arguing that only in risking our lives could we fully live them. A senior challenged me, saying, “I’ve struggled here for four years. I want a life of ease.” That debate has guided me through my years as a professor of English literature and philosophy and then as a management consultant. Only in conversations over the good life do admirable ways of treating customers, managing employees, or competing come to life.
This book is based on Hubert (Bert) Dreyfus’s famous undergraduate philosophy course at U. C. Berkeley, affectionately called “From Gods to God and Back.” Like me, Sean was Bert’s teaching assistant for the course. We all loved this course because it draws out of our Western literary traditions a form of spirituality that we believe is essential for good lives today.
The book begins by looking at the relationship between Athena and Odysseus in Homer’s Odyssey. It’s a friendly mentoring relationship without any suffocating philosophical-theological pretensions such as omnipotence or omniscience. Later, we join St. Augustine as he tries to undermine (though unsuccessfully) the theological pretensions. The book ends with Melville’s polytheism in Moby Dick.
The book inspires us to look for “attainable felicities”: simple divine experiences without pretensions.
A sense of certainty and unhesitating confidence is rare in the contemporary world. An unrelenting flow of choices confronts us at nearly every moment of our lives, and if we are honest about it then most of us will admit that we waver in the face of them.
Dreyfus and Kelly examine some of the greatest books in the Western Canon to explain that the burden of choice is essentially a modern problem to which there is an age old solution. Dreyfus and Kelly explain the huge jump from Homer's polytheistic world to the monotheistic one in which Dante wrote…
As a freshman in my Columbia University humanities class, I remember when we debated whether Achilles did the right thing in fighting Hector when Achilles could have led a peaceful life as a shepherd. I was arguing that only in risking our lives could we fully live them. A senior challenged me, saying, “I’ve struggled here for four years. I want a life of ease.” That debate has guided me through my years as a professor of English literature and philosophy and then as a management consultant. Only in conversations over the good life do admirable ways of treating customers, managing employees, or competing come to life.
Since Aristotle, friendship has seemed a pure, unadulterated good. Our friends bring the best out of us. End of story. We all have known enough betrayal, mixed purposes, and painful incompatibilities to suspect the tradition, as does the philosopher Alexander Nehamas.
I particularly love the parts of the book where he takes, as an example of friendship, that between Thelma and Louise in the film of the same name. By virtue of their friendship, Thelma helps Louise gain self-confidence, and Louise helps Thelma get beyond her neurotic self-composure. Aristotle and Montaigne would be happy. However, the cost is murder, robbery, and ultimately suicide.
With this and other engaging examples, Nehamas shows that friendship is always morally risky. The good life involves struggle and is not safe.
Friends are a constant feature of our lives, yet friendship itself is difficult to define. Even Michel de Montaigne, author of the seminal essay Of Friendship," found it nearly impossible to account for the great friendship of his life. Why is something so commonplace and universal so hard to grasp? What is it about the nature of friendship that proves so elusive?In On Friendship , the acclaimed philosopher Alexander Nehamas launches an original and far-ranging investigation of friendship. Exploring the long history of philosophical thinking on the subject, from Aristotle to Emerson and beyond, and drawing on examples from literature,…
As a freshman in my Columbia University humanities class, I remember when we debated whether Achilles did the right thing in fighting Hector when Achilles could have led a peaceful life as a shepherd. I was arguing that only in risking our lives could we fully live them. A senior challenged me, saying, “I’ve struggled here for four years. I want a life of ease.” That debate has guided me through my years as a professor of English literature and philosophy and then as a management consultant. Only in conversations over the good life do admirable ways of treating customers, managing employees, or competing come to life.
I love this book because Albert Borgmann shows that focal practices are at the core of any good life today.
Consider the end-of-day, carefully prepared family meal: the parents and children together showing gratitude, reviewing the day, arguing over bits, and resolving those arguments. Such moments do not always work.
When they do, they give each participant a sharp identity. There’s no place the participants would rather be, no others they would prefer to be with, and nothing they would rather do. When it works really well, participants sense they will remember it forever. These moments are heaven on earth.
We can make huddles and resource trading meetings play the same role in business. Borgmann writes of the woes of technology first; the focal practice solution comes at the end.
In this eloquent guide to the meanings of the postmodern era, Albert Borgmann charts the options before us as we seek alternatives to the joyless and artificial culture of consumption. Borgmann connects the fundamental ideas driving his understanding of society's ills to every sphere of contemporary social life, and goes beyond the language of postmodern discourse to offer a powerfully articulated vision of what this new era, at its best, has in store. "[This] thoughtful book is the first remotely realistic map out of the post modern labyrinth."--Joseph Coates, The Chicago Tribune "Rather astoundingly large-minded vision of the nature of…
I grew up and completed the formative years of my college education in Cape Town, South Africa, while active also in anti-apartheid struggles. My Ph.D. dissertation in the 1980s focused on the elaboration of key racial ideas in the modern history of philosophy. I have published extensively on race and racism in the U.S. and globally, in books, articles, and public media. My interests have especially focused on the transforming logics and expressions of racism over time, and its updating to discipline and constrain its conventional targets anew and new targets more or less conventionally. My interest has always been to understand racism in order to face it down.
In these extraordinary lectures, Foucault offers a comprehensive social history of neoliberal theory from the 1920s to 1980 in Germany, France, Britain, and the U.S. While this work does not focus on racism, Foucault critically elaborates neoliberalism’s defining ideas: the attack on the state and dissipation of the commons, the privatization of everything, and the individualizing of all responsibility; financializing all social and individual choice, while redefining social subjectivity as “the Man of Enterprise,” of innovation and self-making. Foucault opened me to seeing how the liberal in “neoliberalism” signals the elevation of individual freedom as a counter to state power and social support. The question this raised for me is how these shifts in social thought suggest new developments in racist expression.
Michel Foucault's lectures at the College de France in 1979, The Birth of Biopolitics, pursue and develop further the themes of his lectures from the previous year, Security, Territory, Population. Having shown how Eighteenth century political economy marks the birth of a new governmental rationality -- seeking maximum effectiveness by governing less and in accordance with the naturalness of the phenomena to be governed -- Michel Foucault undertakes the detailed analysis of the forms of this liberal governmentality. This involves describing the political rationality within which the specific problems of life and population were posed: "Studying liberalism as the general…
A Canadian academic, Michael J. Prince is an award-winning author in the field of modern politics, government, and public policy. The Lansdowne Professor of Social Policy at the University of Victoria, he has written widely on issues of disability activism and social change, including on veterans and their families. He is co-author, with Pamela Moss, ofWeary Warriors: Power, Knowledge, and the Invisible Wounds of Soldiers, New York and Oxford: Berghahn Books, 2014.
This consummate French philosopher explores the lineage of psychiatry as an intertwined field of knowledge and form of power. For Foucault, moving beyond asylums, in the nineteenth and twentieth century armies called on psychiatry to assert the reality of military power and the functioning of military purposes. A similar relationship has taken place with the family in relation to nation-states and military establishments. The author provides many useful concepts to appreciate the psychiatrization of soldiers as shocked, exhausted, hysterical, neurotic, and traumatized, among other diagnostic categories. From this work, a significant value I gained is a historical understanding of how modern psychiatry developed in relation to armed forces and warfare.
In this addition to the College de France Lecture Series Michel Foucault explores the birth of psychiatry, examining Western society's division of 'mad' and 'sane' and how medicine and law influenced these attitudes. This seminal new work by a leading thinker of the modern age opens new vistas within historical and philosophical study.
My Democracybook was the summation of my views to that date (2018) on the strengths and weaknesses of democracy as a political system, in both its ancient and its modern forms. I’d been an activist and advocate of democracy since my undergraduate days (at Oxford, in the late 1960s – interesting times!). As I was writing the book the world of democracy suddenly took unexpected, and to me undesirable turns, not least in the United States and my own U.K. An entire issue of an English-language Italian political-philosophy journal was devoted to the book in 2019, and in 2021 a Companionto the reception of Athenian democracy in subsequent epochs was dedicated to me.
Coincidentally this scholarly collection of essays appeared in the same year as my 2nd Book Pick. The original versions of the papers were delivered at ‘Penn’ (the University of Pennsylvania, Professor Rosen’s home) at the second ‘Penn-Leiden Colloquium on Ancient Values’ (Leiden being Prof. Sluiter’s base). Free speech had two distinct terms and expressions in ancient Greece, one more expansive than the other. Parrhesia could be understood as frankness of expression, not necessarily political. Isegoria, on the other hand, was narrowly political and applied only to adult male free citizens: it’s best translated exactly as equal freedom of public political speech. One reviewer of the collection picked up on the existence of a rivalry between an official/state version of historical facts and the—more truthful—version given by an individual writer, explicitly referencing Salman Rushdie.
This book contains a collection of essays on the notion of "Free Speech" in classical antiquity. The essays examine such concepts as "freedom of speech," "self-expression," and "censorship," in ancient Greek and Roman culture from historical, philosophical, and literary perspectives. Among the many questions addressed are: what was the precise lexicographical valence of the ancient terms we routinely translate as "Freedom of Speech," e.g., Parrhesia in Greece, Licentia in Rome? What relationship do such terms have with concepts such as isegoria, demokratia and eleutheria; or libertas, res publica and imperium? What does ancient theorizing about free speech tell us about…
I am a graduate in Philosophy with a Masters degree in Contemporary Culture so this theme is enormously interesting for me. My passion has been shifting from literature to contemporary society and culture in general. I love to find the connexions between the current state of affairs and the past. I honestly think that if we look at the lives and times of the great thinkers we can get hints about the state of contemporary society. Understanding what makes us behave and think the way we do it is my main motivation.
I'll be honest, when I received Benoit Peeters' book on Derrida I was a little worried.
A 600-page tome about one of the most notoriously difficult philosophers. Fortunately, Peeters does not write in a Derridean manner and makes the life journey of the most influential thinker of postmodernism accessible and even entertaining.
Peeters covers Derrida's formative years in Algeria, his academic career, and his development of deconstruction—a philosophical approach that challenged traditional notions of language, meaning, and text interpretation.
This biography of Jacques Derrida (1930-2004) tells the story of a Jewish boy from Algiers, excluded from school at the age of twelve, who went on to become the most widely translated French philosopher in the world - a vulnerable, tormented man who, throughout his life, continued to see himself as unwelcome in the French university system. We are plunged into the different worlds in which Derrida lived and worked: pre-independence Algeria, the microcosm of the Ecole Normale Superieure, the cluster of structuralist thinkers, and the turbulent events of 1968 and after. We meet the remarkable series of leading writers…
While I am Professor of Classics and Comparative Literature at the University of South Carolina and the author of ten books, I grew up in the suburbs of Kansas City. My parents were from rural Missouri. I never met a professor, a writer, or an artist growing up. I never seriously considered going to college. But I loved to read. When I went to college and discovered you could major in literature and ancient languages, my life changed. I am now at work on a book entitled Truth and Enjoyment in Cicero: Rhetoric and Philosophy Beyond the Pleasure Principle, which reflects on what Cicero can teach us about living in a post-truth age.
This is one of the most important books I have ever read. It changed the way I think about Socrates, Plato, Foucault, and Nietzsche. It gave me a deep appreciation of the philosophical and ethical importance of irony as a way of being in the world. It convinced me to spend all my free time for several months reading Thomas Mann’s Magic Mountain, and it made me see the relationship between ancient philosophy and modern life in a fundamentally new way. It is simply one of the most beautifully written and suggestive books of modern philosophy published in English in the last fifty years.
For much of its history, philosophy was not merely a theoretical discipline but a way of life, an 'art of living'. This practical aspect of philosophy has been much less dominant in modernity than it was in ancient Greece and Rome, when philosophers of all stripes kept returning to Socrates as a model for living. The idea of philosophy as an art of living has survived in the works of such major modern authors as Montaigne, Nietzsche, and Foucault. Each of these writers has used philosophical discussion as a means of establishing what a person is and how a worthwhile…
My work has always been interested in the ways in which systems can be disrupted and subverted by taking radical fresh approaches to them, even where the prevailing view is that overturning them can only lead to the dreaded chaos.
Foucault’s groundbreaking work from the 1960s looks at how systems of order and classification came into being during the age of rationalism with Descartes, culminating in the 18th-century Enlightenment’s project of subjecting every field of knowledge to its own self-enclosed order. It remains of the great works of theoretical synthesis, patiently dissecting the structures of knowledge, of order and priority, that western learning continues to take for granted. At half a century’s distance, Foucault is the one French thinker whose legacy remains intact for his lucidity, polemical edge, and refusal of esoteric linguistic games.
When one defines "order" as a sorting of priorities, it becomes beautifully clear as to what Foucault is doing here. With virtuoso showmanship, he weaves an intensely complex history of thought. He dips into literature, art, economics and even biology in The Order of Things, possibly one of the most significant, yet most overlooked, works of the twentieth century. Eclipsed by his later work on power and discourse, nonetheless it was The Order of Things that established Foucault's reputation as an intellectual giant. Pirouetting around the outer edge of language, Foucault unsettles the surface of literary writing. In describing the…
