100 books like The History of Ideas

I was impressed by Tim Snyder’s ability to distill decades of academic knowledge of dictatorship and autocracy into very important but simple lessons that we need to pay attention to now and always.

An historian, Tim Snyder, is astute at identifying the legal ‘slides’ used by autocrats to gradually move democratic countries into non-democratic configurations. This is the kind of book I wish were in the required section of high school reading lists.

I find Sam’s book imperative: love it or hate it, praise it or criticize it; Sam gets us to think seriously about culture and identity as he opens an important debate for our complex democracies to engage with. I taught with Sam at Harvard and never ceased to be amazed by his profound understanding of the world. We may disagree with him, but he certainly gets us talking.

I loved Bruce Ackerman’s recent book because he is also a professor of constitutional law reflecting on the state of democracy today but in an existential way, looking laterally at possible solutions to our political problems. Our starting points are similar, but proposed solutions different and complementary—I learned a tremendous amount from this book.

I found Anne Applebaum’s book a pleasure to read; it drew me in quickly with its unique, anecdotal style, as her amazing detail shocks and frightens us: it’s an essential, firsthand account of how easy it is for democracy to be threatened, and why we must pay attention to this creeping reality.

Named “Denker des Vaderlands” in 2021 by the Stichting Maand van de Filosofie in the Netherlands, Paul van Tongeren’s introductory text is among the few that not only advances theses of Nietzsche, but also explicitly outlines a hermeneutics for approaching a range of texts in their idiosyncratic rhetorical style. For me, the second chapter was a sort of watershed moment where I came to realize how many layers there are to Nietzsche’s writing—and how slow and ruminative a reader should be in interpreting his ideas. When one follows van Tongeren’s techniques, a whole kaleidoscope of new meanings emerge in central ideas like ‘Will to Power’ or his critiques of religion and morality, respectively. The Nietzsche that van Tongeren portrays is not the truth-seeking philosopher so much as the physician of culture, someone not after demonstration and proof so much as the diagnosis and therapy for a Europe fractured by the… show more.

I was gifted this book recently and it is the gift that keeps on giving.

I am an avid walker and the way the author interspersed poignant life stories with his own on walking was lovingly poetic. This quote “the walker is king, and the earth is his domain” is the one that defines the entire message of the book. I’ve been on many pilgrimages in life and witnessed many a transformation but none like the ones these philosophers uncover.

It was a joy to read the profound messages in staying present while walking as exercise. Grab a friend and enjoy walking together as you put one foot in front of the other and have meaningful conversation. 

When I was a struggling young graduate student, I was fortunate enough to have Volker Gerhardt host me as a Fulbright Scholar at the Humboldt Universität in Berlin. A former vice-president of the Berlin-Brandenburgischen Akademie der Wissenschaften, Gerhardt is one of those remarkably industrious luminaries, who, with even a word of encouragement, can launch an entire area of inquiry. Working within what one might call a Kantian-Humanistic orientation, he has written widely on the most varied aspects of intellectual culture. This introductory book on Nietzsche, which is now in its fourth edition, is masterly in balancing the needs of new readers with the sort of nuances from which seasoned scholars continue to draw. Gerhardt’s Nietzsche is somewhat the cultural pragmatist, concerned above all with living an authentic life in the context of a continually-forming Europe. 

Nietzsche studies are a cottage industry unto themselves. There are thousands of monographs, anthologies, and papers, which are conveniently searchable at the Weimarer Nietzsche-Bibliographie. My “five best books” are not necessarily the interpretations I personally consider by some measure the ‘best’, in the sense of being the most ‘correct’. They are instead the ones I find most helpful for a reader to interpret Nietzsche in a responsible, well-informed way for themselves. 

R. J. Hollingdale is a great starting point for a novice. He was that rare combination of translator, biographer, and philosopher—and as such, his work is approachable for any intellectually curious reader. It was first published in 1965, at a time when one really did have to argue for Nietzsche’s place as a canonical philosopher rather than just a brilliant writer, bombastic iconoclast, or politically-dangerous driver of the pre-war German Zeitgeist. Even if somewhat dated, his book… show more.

What I love about this book is the fact that it indicates that an apparently apolitical metaphilosophical assumption agrees with an upfront right-wing policy.

The assumption is that when tackling disputes in metaphysics, philosophers should aim to achieve consensus. The policy is that of pressing one to respect the allegedly rationally undeniable standards of a “herd,” as Nietzsche puts it. While problematizing this view, Nietzsche argues that libertarian tendencies of expressing one’s uniqueness are more valuable than more egalitarian tendencies of following herds; to provoke dissensus would then be more valuable than to reach consensus.

This stance has influenced me, even though while problematizing Nietzsche’s works through Carnap’s (and vice-versa), I claim that libertarian and egalitarian tendencies are equally valuable so that one should aim for a balance between them.

Nietzsche’s greatest admirers often distort his views. Mishima is no exception. Considering his nationalism, militarism, and ritualistic suicide, it’s little surprise he endorses the popular misconception of Nietzsche as a champion of egoism and power. 

In this fascinating, disturbing story, adolescent boys create a club devoted to an amoral, pseudo-Nietzschean ideal. When they encounter a mysterious sailor, they worship him as a living embodiment of their values until he defies the image they’ve created. 

Mishima misinterprets Nietzsche but in a critically illuminating way. The boys’ ultimate reaction to their disappointing demi-god proves their hypocrisy, revealing that they idolize precisely the qualities they lack. So Mishima inadvertently debunks the stereotypical image of the “overman,” a cartoonishly impossible superhero, a fantasy who attracts only his polar opposites: the insecure, resentful, conformist, and childish.