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The Truth about the Truth.
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The sixty books I’ve written wander in and out of existential thought, as that breakthrough thinking, where man was told to take personal responsibility for his life and stop looking up or elsewhere for purpose and meaning, has informed everything I do and write about. Over the years, I’ve been a family therapist, a creativity coach, an existential wellness coach, and an advocate for critical psychology and critical psychiatry, points of view that dispute the current pseudo-medical “mental disorder” paradigm.
When I was growing up, Paris was the world center for thinkers on existentialism and postmodernism, my two favorite subjects. I knew the names of Albert Camus, Jean-Paul Sartre, and Simone de Beauvoir better than the names of my classmates.
John Sturrock has written the best essays ever on the thinkers of that pivotal period in intellectual thought, among them, in addition to Camus and Sartre, Michel Foucault, Jacques Derrida, Roland Barthes, and Jacques Lacan. If you want a smart, eloquent, and accessible introduction to the postmodern thought revolution about the truth—how “true” lost its meaning and how it might mean something again—this is your book!
French writing and French thought have always been held in a certain glamorous esteem. For young, radical philosophers of the 1960s searching out intellectual enlightenment in Left Bank cafes and bookshops, for serious-minded semiologists wishing to deconstruct everything around them, and for fans of the formal novel, France has remained a source of stimulation and fresh ideas. John Sturrock has written for many years about French literature and thought, and here presents a wonderfully accessible guide to the major figures of the last fifty years. Reviewing the various movements that have dominated the French intellectual scene-existentialism, the nouveua roman, structuralism,…
The sixty books I’ve written wander in and out of existential thought, as that breakthrough thinking, where man was told to take personal responsibility for his life and stop looking up or elsewhere for purpose and meaning, has informed everything I do and write about. Over the years, I’ve been a family therapist, a creativity coach, an existential wellness coach, and an advocate for critical psychology and critical psychiatry, points of view that dispute the current pseudo-medical “mental disorder” paradigm.
My love for books of quotations began when my publisher, Jeremy Tarcher, asked me to create a “quote campaign” for my book. Ever since then, I have loved quotation books—and this is my favorite, by far. James Haught has culled (pre-Internet!) thousands of quotes from skeptics, doubters, and freethinkers who wanted to know for themselves—who wanted to arrive at the truth about the truth through their own experiences and the evidence of their eyes.
The list of quoted authors would run for pages, but among them are the great ancients like Epictetus, Aristophanes, Cicero, and Euripides, through the Renaissance, the European Enlightenment, and the first American Rationalists, all the way to our modern times of the British language philosophers (like Bertrand Russell) and the French existentialists (like Sartre). If you are the least bit skeptical, this will become your favorite bedside reading ever!
Society rarely acknowledges the many and varied gifts that disbelievers give to the world. This insightful, witty collection sets the record straight by profiling dozens of famous people who were skeptical of conventional religious beliefs. Included, among others, are Isaac Asimov, W.E.B. DuBois, Thomas Edison, Albert Einstein, Ralph Waldo Emerson, Benjamin Franklin, Omar Khayyam, Abraham Lincoln, James Madison, John Stuart Mill, Ayn Rand, Gene Roddenberry, Margaret Sanger, George Bernard Shaw, Elizabeth Cady Stanton, and Voltaire, with many quotes that reveal their rejection of the supernatural.
The sixty books I’ve written wander in and out of existential thought, as that breakthrough thinking, where man was told to take personal responsibility for his life and stop looking up or elsewhere for purpose and meaning, has informed everything I do and write about. Over the years, I’ve been a family therapist, a creativity coach, an existential wellness coach, and an advocate for critical psychology and critical psychiatry, points of view that dispute the current pseudo-medical “mental disorder” paradigm.
One of the top freethinkers of the early 1900s, Chapman Cohen, is all but lost in the mists of history and obscurity. But he is one of my favorite sharp-eyed debunkers of humbug, without which debunking the truth stands no chance.
Cohen wrote on a wide variety of subjects, from how tyrants target scientists to the contemporary witch trials of his times to the connection between religious zealotry and a preoccupation with other people’s sexual practices to the differences between English and French atheism.
If you’ve read smart essays by the likes of Bertrand Russell and George Orwell, you will enjoy the essays of Chapman Cohen, a thinker you likely have never heard of—but might love to get to know.
The sixty books I’ve written wander in and out of existential thought, as that breakthrough thinking, where man was told to take personal responsibility for his life and stop looking up or elsewhere for purpose and meaning, has informed everything I do and write about. Over the years, I’ve been a family therapist, a creativity coach, an existential wellness coach, and an advocate for critical psychology and critical psychiatry, points of view that dispute the current pseudo-medical “mental disorder” paradigm.
Sufiism predates Islam and contains some of the most interesting thinking from the ancient world to stand alongside the ancient Greeks and Romans. All three traditions, the Greek, the Roman, and the Sufi, did a tremendous job of deconstructing humbug and turning a clear eye on the truth.
Teaching tales from the Sufi tradition have been passed down to us, but we no longer know where they came from—for instance, did you know that the famous tale of the blind men and the elephant is a Sufi teaching tale? Idries Shah has gathered together a wonderful collection of these teaching tales with names like The Man Who Was Aware of Death, The Man with the Inexplicable Life, and Wisdom for Sale. If you married the teaching tale, the fairy tale, and existential thought, this is what you would get. I love these tales!
Dervish tales are more than fable, legend, or folklore. For centuries dervish masters have instructed their disciples by means of these teaching stories, which are said to increase perception and knowledge and provide a better understanding of man and the world. In wit, construction, and piquancy, they compare with the finest tales of any culture. Idries Shah spent many years traveling through three continents to collect and compare oral versions of these remarkable stories. This anthology, presented in the dervish manner, contains stories drawn from the repertories of dervish masters over a period of more than a thousand years.
As an emeritus professor of philosophy now working as a licensed therapist, I feel uniquely qualified to span the two worlds of philosophy and psychotherapy. In addition to dozens of academic articles which no one has ever read, I’ve published books on modern China, ancient Greek Stoicism, Bob Dylan, and the TV show The Sopranos, which at least a few people seem to have picked up.
Narrative Therapy (of which this book is the founding text) traces its roots back to the French philosopher Michel Foucault and postmodern philosophy. Not that anyone can agree on a definition of postmodernism. Invoking Foucault’s critique of power, narrative therapy sees the DSM-5 (the standard list of mental illness that is akin to the Bible in psychiatry) as grounded not in objective truth but as a mostly fabricated list of pseudo-diseases a profession has conjured up in order to assure it is well-paid. Narrative therapy works not on attempting to change any objective condition the client may inhabit but to motivate the patient to change his subjective view of his condition.
White and Epston base their therapy on the assumption that people experience problems when the stories of their lives, as they or others have invented them, do not sufficiently represent their lived experience. Therapy then becomes a process of storying or restorying the lives and experiences of these people. In this way narrative comes to play a central role in therapy. Both authors share delightful examples of a storied therapy that privileges a person's lived experience, inviting a reflexive posture and encouraging a sense of authorship and reauthorship of one's experiences and relationships in the telling and retelling of one's…
I spent the first half of my life in England and the second half in the United States, or more specifically in Venice, California, a unique and unusual community. While working for London University I made several research trips to the US. Eventually, I immigrated to the States, where I taught at several universities in Southern California. Once I stopped teaching full-time, I surprised myself by writing two suspense novels (a genre I had spent most of my life analyzing), Money Matters and Dangerous Conjectures. The second novel was written during the pandemic and takes place during the early rise of the virus.
By 2020 the boundary between fantasy and reality had become virtually erased. Confined to home, we all found ourselves the targets of conspiracy theories. Even the president scoffed at the dangers of the coronavirus. Rushdie’s spoof of Cervantes’ Don Quixote features an updated avatar of Quixote whose reality has been formed by tv soap operas. He is “deranged by reality television,” and in love with a talk show celebrity. Driving across America to reach her he encounters “the pollution of the real by the unreal.” In fact, he himself turns out to be the fictional creation of another major character, an author who is soon exposed to be no less fictional. But this is Rushdie in whose ludic novels the material unreal is the imaginative real.
Booker Prize-winning, internationally bestselling author Salman Rushdie has created a dazzling Don Quixote for the modern age.
Inspired by the Cervantes classic, Sam DuChamp, mediocre writer of spy thrillers, creates Quichotte, a courtly, addled salesman obsessed with television, who falls in impossible love with the TV star Salman R. Together with his (imaginary) son Sancho, Quichotte sets off on a picaresque quest across America to prove worthy of her hand, gallantly braving the tragicomic perils of an age where 'Anything-Can-Happen'. Meanwhile his creator, in a midlife crisis, has equally urgent challenges of…
Understanding the world is important for everyone. For me, it takes the form of analyzing colorful images and artifacts in the built environment. In the broad traditions of the global northwest, color is regarded as deceptive and unreliable. For centuries now, and throughout disparate media and technical systems, color has had to maintain this secondary, subordinate status as “other,” linked to falsity, manipulation, and deceit or, to quote David Batchelor, “some ‘foreign’ body". In my work, I argue that we have all inherited this tradition in the global northwest, fetishizing color as both excessive and yet indispensable in its capacity to retroactively confirm the sanctity of what it is not.
Fredric Jameson’s Postmodernism, or The Cultural Logic of Late Capitalism was one of the first accounts of “postmodern aesthetics” and why it continues to matter today.
Circa 1990, Jameson showed how a new age of high-tech and transnational corporations fundamentally transformed how we create and experience art, design, and aesthetics.
Now in paperback, Fredric Jameson's most wide-ranging work seeks to crystalize a definition of "postmodernism". Jameson's inquiry looks at the postmodern across a wide landscape, from "high" art to "low" from market ideology to architecture, from painting to "punk" film, from video art to literature.
I love cities and I teach about them. I was born in the capital of Sofia, Bulgaria, and landed in the US (mostly by chance) in 1993. Spent most of my professional life in US academia (Michigan, Virginia Tech, Harvard, Maryland, and now Georgia). I never stopped wondering how cities change and why American cities look and function so differently than European cities. So, I wrote a few books about cities, includingIron Curtains; Gates, Suburbs and Privatization of Space, which is about changes in East European Cities after the fall of the Berlin Wall.
A sweeping study and critique of modern culture! If you are looking for a comprehensive and passionate analysis of time and space in the “late capitalist era,” this is the one to read. Nobody has written more authoritatively on modern and post-modern “time-space compression” (you have to read the book to see what this means). Harvey’s intellectual breadth and depth are astonishing. No wonder he is one of the most cited scholars of our time.
In this new book, David Harvey seeks to determine what is meant by the term in its different contexts and to identify how accurate and useful it is as a description of contemporary experience.
When writing about sexuality it is important to me to write about true intimacy. Especially for those who have broken their wedding vows and for those who have been betrayed, who still long for real intimacy with spiritual and sexual maturity. My book, False Intimacy: Understanding the Struggle of Sexual Addiction (1992), was the first Christian book published on the subject of sexual addiction.I have for over thirty years counseled 1000s of sexually broken people from all across the U.S. who came to see me for a week of intensive counseling. I have taught on the subject of sexuality in all fifty states as well as over twenty foreign countries. No subject is more important to our spiritual maturity and sexual maturity.
This is one of the best critiques of our postmodern culture that you can find from a writer who can make an analysis from both a theological and historical perspective. He also gives an analysis of the evangelical church and how it has been captured by that culture. David Wells points out that there is a conflict within the church today between the plague of postmodernism and the Christian gospel. We must get this sorted out, and this book not only helped me do that, but helped me guide others in accomplishing that goal. So relevant and valuable was the information in this book, I simply could not put it down until I had read it cover to cover.
As a graduate student during the late 1970s, my mentor, Martin Jay, generously introduced me to two members of the Frankfurt School: Herbert Marcuse and Leo Lowenthal. These memorable personal encounters inspired me to write a dissertation on Walter Benjamin, who was closely allied with the Frankfurt School. The completed dissertation, Walter Benjamin: An Aesthetic of Redemption, became the first book on Benjamin in English and is still in print. The Frankfurt School thinkers published a series of pioneering socio-psychological treatises on political authoritarianism: The Authoritarian Personality, Prophets of Deceit, and One-Dimensional Man. These studies continue to provide an indispensable conceptual framework for understanding the contemporary reemergence of fascist political forms.
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 newmaîtres à penseror “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?
This critique of French philosophy and the history of German philosophy is a tour de force that has the immediacy and accessibility of the lecture form and the excitement of an encounter across national cultural boundaries as Habermas takes up the challenge posed by the radical critique of reason in contemporary French postmodernism.
The Philosophical Discourse of Modernity is a tour de force that has the immediacy and accessibility of the lecture form and the excitement of an encounter across, national cultural boundaries. Habermas takes up the challenge posed by the radical critique of reason in contemporary French poststructuralism. Tracing…
