Fans pick 100 books like Tools for Conviviality

All my life I’ve loved looking closely at the natural world to see as much as possible: Why is that leaf broken? Was a chipmunk digging here? Is that a different kind of mushroom? But no matter how closely I looked, I was unaware of the overwhelming complexities and sophistication of the fungal world.

Sheldrake shows the interconnections, not metaphysical ones but actual physical and chemical connections, between fungi, plants, and even living, moving animals. If that chapter about ants doesn’t change how you see the world, I don’t know what will. Fungi own the world, and we are just lucky to live in it.

This book helped me stop thinking about singular problems and solutions and taught me to think in terms of relationships. 

I read it at a time when I believed the electric car to be a solution to oil dependence and the greenhouse effect. Electric cars do not directly produce CO2 and are more energy efficient. What I missed was the fact that cars are much more than oil-burning CO2-emitters. They limit our street life and kill more than a million people in traffic each year.

By solving one problem without looking at the big picture, we enlarge other problems and create new ones. Will cobalt wars follow after the oil wars? Reading this book felt like walking around with a flashlight in my head and then a construction lamp switching on.

Many thousands of adults have learned to draw better by following Betty Edwards’ course. I am one of them.

In the book, she also explains why so many people (including me) believe they cannot draw. Why, she asks, do children spend so many hours at school learning to write? What if schools devoted that much time to drawing? Why don’t they?

Letting go of thinking in words and starting to use our senses to perceive the world helps us see the world more like it is and less as we believe it is. Betty Edwards provides great methods for getting ‘out of the words’ into the senses. I see more detail around me after having spent some time drawing something around me attentively.

Until this book, I didn’t realize we live in a culture that applauds starting, growing, and flowering while turning a blind eye to ending, decaying, and dying.

Harald Welzer starts out by calculating how humans turn more living matter on Earth into dead matter each year. We don’t seem able to see that this is a sure way to stop living. Having survived a stroke, he asks the question: "What life do I want to have lived?" This is the framework of the book.

Along the way, he shares wonderful examples of (artistic) endeavors that attend to the ending–of a factory’s life, of insects killed by pesticides, of cathedrals that can only be built by accepting that some of them will crumble before they are finished.

Everything is relative…and this book makes me feel like a normal person. Ivan Illich is one of the 20th century’s great thinkers (google him), and he has inspired many of the current critical studies fields that are gaining headway in the academy.

He was a man of principles. In this book, he lays out his principled reasons for why our current medical industrial complex in the West is making us unhealthy and unhappy. And what an alternative would look like. You did google him, right? So, you know what that alternative made him look like in the end…

In the 1960s, radical educational thinkers in the Global North started to question why schools needed to exist at all.

Writers like John Holt, Ivan Illich, and Paul Goodman argued that we should separate ‘education’ from ‘schooling’. Although their views were different, they agreed on a basic set of ideas: children don’t learn much in school; schools are oppressive places, especially for working-class students; and often, they just exist to socialise children for the labour market.

As Holt wrote, "Children are subject peoples. School for them is a kind of jail." Lister’s Deschooling Society collects excerpts from these thinkers alongside Lister’s own views. It’s a brilliant introduction to ideas that are still disconcerting today.

This is a remarkable book (the first of two volumes), taking in a huge sweep of history, making bold claims about social change over the centuries, yet focusing as much on manners, civility, and such everyday matters as how we eat at table as much as it does on the changing nature of medieval society and the rise of the modern nation-state. A deeply serious book, but one with chapter titles that include ‘On blowing one’s nose’, ‘On spitting,’ and ‘On behaviour in the bedroom’. Elias has had a huge impact on modern understanding of social change, not least in documenting and analysing the centuries-long trend toward diminishing violence and increasing shame and ‘civility’ in daily life. 

This choice might surprise you: it’s a famous book in medieval studies circles but not the sort of thing a historian of philosophy would usually pick up. But its exploration of the role of the body in writings by female medieval authors is foundational for understanding what is sometimes called “affective mysticism.” That topic expands our sense of what medieval philosophy could be. Other scholars whose work is worth checking out on this topic include Amy Hollywood and Christina Van Dyke.

This is an engaging and wide-ranging survey of the topic written by one of the leading scholars of philosophy in medieval Latin Christendom. Marenbon actually wrote some earlier general introductions which were also very good. But I recommend this one because he casts a broader net, by looking at medieval philosophy not only in Christian Europe but in the Islamic world too.

Etienne Gilson was the leading intellectual historian of the medieval Church in France, and this is the clearest, most lucid exposition of St. Thomas Aquinas’s thinking that I have read. Perhaps because the Roman Catholic Church has often used Aquinas’s thinking to justify conservative positions, we often forget that he was a world-class genius who radicalized religious and ethical thought in the Middle Ages, and whose work helped inspire later movements of reform like the Vatican II Council. Gilson’s sympathetic treatment of Aquinas restored this understanding of his thinking and helped produce the modern neo-Thomist movement. It is worth reading – and it is readable!