86 books like The Rise and Triumph of the Modern Self

Davis tackles the way that depression or sadness came to be medicalized. He reminds us that these feelings are normal, integral parts of the human experience and analyzes how modern people started to view those emotions as abnormal, psychological conditions in need of pharmaceutical treatment. In his account of conversations with people who use anti-depressants, Davis shows that the medicalization of sadness can actually compound the suffering of people who struggle with depression. Is it really normal to be happy all the time? This book suggests it might not be.

Feldman’s title does not conceal his aims: this book presents a criticism of the ideal of authenticity as the highest order of self-expression. That said, much of the book is a careful explanation of how authenticity came to be so highly valued, and it catalogs the positive societal aspirations of authenticity when it is framed as a personal virtue. The concluding chapter offers a supremely-reasoned elaboration of four separate arguments against authenticity, after which Feldman invites us to start “looking outward,” rather than inward.

This is an older book that traces the development of the American definition of happiness from the founding of the nation until the mid-twentieth century. Jones carefully illustrates that happiness transformed from a collective political concept to an individual moral entitlement. His reading of self-help texts shows that earlier Americans tried to achieve happiness by learning to conform themselves to the obligations imposed on them by others outside the self. In contrast, Jones’ investigation shows that the modern understanding of happiness demands individual liberation from the expectations of others, a feat achieved by listening to the internal desires of the self.

If you want to learn about the history of the concept of authenticity and how it is understood in the western world, this is probably the best book to read (after my book, of course!). Charles Taylor is one of the most prominent living philosophers of selfhood, and this book (topping out at only a little over 100 pages) is an easy-to-read digestion of the ideas that he elaborated in his much-longer book Sources of the Self. Taylor is ambivalent about whether personal authenticity is a good or a bad thing in our era. He recognizes the harms imposed by some of the debased forms that it takes in modern society, but Taylor also tries to articulate an ethics that could rehabilitate authenticity in a way that affirms the dignity of and respect for each individual. I don’t like the fence-sitting, but this remains required reading.

David Reynolds is simply one of the smartest and most original historians operating today. Do we imagine that no one thought much about the poems of Wilfred Owen until the 1960s? Do we think about how important the fiftieth anniversary of the Somme was for the politics of Ireland? This book is packed full of perceptive and original insights about the Great War’s very long legacy.

It’s a little weird that this book should find a place on my list. It’s a book about how society has become resistant to anything that is difficult and painful and the kinds of people that we have become as a result. But mathematics is difficult! To understand mathematics you have to think hard, sometimes for a long time. Moreover understanding something hard is discontinuous, it requires a leap to a new way of thinking. You have to start with a problem and this problem might be an ambiguity or a contradiction. A is true and B is true but A and B seem to contradict one another. When you sort out this problem you will have learned something.

The moral here is to embrace things that are difficult if you want to learn significant new things. “No pain, no gain.” You don’t have to worry about some super AI… show more.

Future generations might be very much impacted by the actions we take today: with climate change, nuclear war, or the changes in global values. But we often don’t take their interests into account. 

In this book, Will argues that positively influencing the fate of future generations is a key moral priority of our time and that there are things we can do today to make them better off. This may be one of the most important books of our time.

I remember first reading Future Shock after buying a battered, orange-coloured paperback edition at a bargain price from one of the second-hand bookshops that once saturated London’s Charing Cross Road.

It hadn’t really occurred to me before how much the increasingly rapid technological changes around us might create a sense of shock—‘future shock’— for some people. It changed my thinking about the influence of technology on our world and the impact it has on people, society, economics, and politics.

Even after all these years, many of Alvin Toffler’s insights and ideas remain just as topical today.

The world is complicated and confusing, but Harari organizes this complexity into 21 issues covering such diverse topics as liberty, community, war, ignorance, and meaning.

The book is a collection of self-standing essays that can be read independently. The prevailing message is that we can understand the world in which we live, though, at the same time, we cannot always make reliable decisions today or confidently predict the future because we fundamentally don't know what's going on.

Finally, the book offers a warning: modern technology, coupled with artificial intelligence, may challenge human freedom if we lose control of the powerful and evolving forces of hi-tech and AI.

During the early 1990s, I had the good fortune to participate in Habermas’ legendary Monday night philosophy colloquium at the University of Frankfurt.

The experience transformed my understanding of the raison d’être of Critical Theory. The Philosophical Discourse of Modernity is not a book about fascism per se. Instead, it tells the story of how, after the war, the titans of interwar German Kulturpessimismus – Nietzsche (albeit, posthumously), Carl Schmitt, and Heidegger – were canonized by the leading advocates of “French Theory” as the new maîtres à penser or “master thinkers.”

Yet, the canonization of German philosophy came at a high cost. After all, historically speaking, the philosophies in question stood in close proximity to fascist ideology.

Hence, the question arises: to what extent did such pro-fascist “ideologemes” infiltrate and inform the basic tenets of French poststructuralism?