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.
To this day, Adorno’s pathbreaking Heidegger-critique, The Jargon of Authenticity, remains one of the most insightful and lucid exposés of fascist ideology ever written.
To begin with, Adorno wrote as an insider: as a scholar who had witnessed the implantation and criminality of German fascism firsthand. In Jargon, he used the Heideggerian's notion of “authenticity” as the point of departure for a brilliant semantic and rhetorical unmasking of the way that fascist linguistic habitudes suffuse the discourse of everyday life. After reading Adorno’s critique, it is impossible read Heidegger naïvely: that is, without careful attention to the ideological distortions of his Denkhabitus.
As Adorno deftly shows, Heidegger’s idiolect of “authentic” being-in-the-world masks a deep-seated longing for German geopolitical supremacy.
Theodor Adorno was no stranger to controversy. In The Jargon of Authenticity he gives full expression to his hostility to the language employed by certain existentialist thinkers such as Martin Heidegger. With his customary alertness to the uses and abuses of language, he calls into question the jargon, or 'aura', as his colleague Walter Benjamin described it, which clouded existentialists' thought. He argued that its use undermined the very message for meaning and liberation that it sought to make authentic. Moreover, such language - claiming to address the issue of freedom - signally failed to reveal the lack of freedom…
I’m a freelance science reporter and Contributing Writer at The New Yorker, with degrees in cognitive neuroscience and science writing. Growing up, I wanted to understand the fundamental nature of the universe—who doesn’t?!—and grew interested in physics, before realizing our only contact with outside reality (if it exists) is through consciousness. Today I cover psychology and artificial intelligence, among other topics. Can machines be conscious? I don’t know. Why does consciousness exist at all? I don’t know that either. But if there’s anything at all that’s magic in the universe, it’s consciousness.
Christoph Koch, a physicist-turned-neuroscientist, is a colorful character. I’ve spoken with him and heard him speak many times, and he never fails to entertain. Here he explains the neuroscience and philosophy of consciousness, arguing that someday it will all be explained (which I don’t personally believe), while giving a personal take on why the topic interests him and how he got to where he is. For a long time, the C-word was to be avoided in science, but his mentor Francis Crick (co-discoverer of DNA’s structure) helped bring it into the mainstream.
A fascinating exploration of the human brain that combines “the leading edge of consciousness science with surprisingly personal and philosophical reflection . . . shedding light on how scientists really think”—this is “science writing at its best” (Times Higher Education).
In which a scientist searches for an empirical explanation for phenomenal experience, spurred by his instinctual belief that life is meaningful.
What links conscious experience of pain, joy, color, and smell to bioelectrical activity in the brain? How can anything physical give rise to nonphysical, subjective, conscious states? Christof Koch has devoted much of his career to bridging the seemingly…
I’m a professor of philosophy because when I got to college, philosophy sounded like what Gandalf would study—the closest thing we have to the study of magic. It turns out, I wasn’t far from the mark. Philosophy shows you entire dimensions to the world that you never noticed because they exist at weird angles, and you have to change your way of thinking to see them. Entering them and seeing the world from those perspectives transforms everything. A great work of philosophy is like having the lights turn on in an annex of your mind you didn’t know was there, like an out-of-mind experience—or perhaps, an in-your-mind-for-the-first-time experience.
Existentialism spilled out of the ivory tower into heated conversations in cafes and smoky dorm rooms at 2:00 am all over the world, where it continues to be intensely discussed today (albeit, with more vape than smoke nowadays). It had an enormous influence on art, especially literature, inspiring many masterpieces. From the multitude I could point to (Kafka’s The Trial, Stoppard’s Rosencrantz and Guildenstern Are Dead, Vonnegut’s, I don’t know, Slaughter-House 5, sure), I’ll pick Beckett’s Waiting for Godot, a play where, as an early critic wrote, nothing happens. Twice. One of the first US performances took place in San Quentin State Prison, where the prison newsletter wrote one of the most insightful reviews it ever received. After all, who knows more about waiting than those doing time? And, in the end, what else are we doing?
From an inauspicious beginning at the tiny Left Bank Theatre de Babylone in 1953, followed by bewilderment among American and British audiences, Waiting for Godot has become of the most important and enigmatic plays of the past fifty years and a cornerstone of twentieth-century drama. As Clive Barnes wrote, “Time catches up with genius … Waiting for Godot is one of the masterpieces of the century.”
The story revolves around two seemingly homeless men waiting for someone—or something—named Godot. Vladimir and Estragon wait near a tree, inhabiting a drama spun of their own consciousness. The result is a comical wordplay…
Because of some early life-challenges, I have long been fascinated with human behavior and experience (my own and others). In this light questions about meaning and purpose in life, the big questions, have long been a passion of mine. I want to do everything I can to promote these inquiries, and the books I recommend are integral to that calling.
Tillich’s work is foundational for any “mystery-based” religiosity, or to put it another way, “awe-based” spirituality, and The Courage to Be is one of his most accessible and popular works. The Courage to Be, which influenced generations of humanistic and existential-oriented thinkers and therapists is about the willingness to face the anxieties of existence in the service of maximal participation in the life-space we are granted. It is all about boldness and risk-taking, with full awareness of limitation and fragility, to meet the demands of creative participation in love and work.
Selected as one of the Books of the Century by the New York Public Library
"The Courage to Be changed my life. It also profoundly impacted the lives of many others from my generation. Now Harvey Cox's fresh introduction helps to open up this powerful reading experience to the current generation."-Robert N. Bellah, University of California, Berkeley
Originally published more than fifty years ago, The Courage to Be has become a classic of twentieth-century religious and philosophical thought. The great Christian existentialist thinker Paul Tillich describes the dilemma of modern man and points a way to the conquest of the…
I’m a philosopher who’s taught mostly undergraduates for over thirty years at small liberal arts colleges in the US, and I’ve held research fellowships at the University of Edinburgh and Williams College. I’ve co-authored three “toolkit” books – The Philosopher’s Toolkit, The Ethics Toolkit, and The Critical Thinking Toolkit. My more scholarly work, however, has focused on skepticism, for example in Hume’s Scepticism. I also like to write about pop culture, especially for collections like my Big Lebowski and Philosophy. Fundamentally, though, I’m just a lover of dialectic and an explorer in the world of ideas. Nothing, for me, is more enjoyable.
This was the first book from the very first philosophy class I took in college (at Bucknell University in 1981), and it had me from its very first sentence: “There is only one truly important philosophical question, and that is suicide.” You know, the big stuff: Is life worth living? What gives it meaning? How ought we to engage the world and others, especially in the face of the apparently meaningless universe in which we’ve been thrown. Existentialist Camus served in the French resistance against the Nazis in World War II and would win the Nobel Prize for literature in 1957. In these pages, the remarkable man and the remarkable life he lived shows.
NOBEL PRIZE WINNER • An internationally acclaimed author delivers one of the most influential works of the twentieth century, showing a way out of despair and reaffirming the value of existence.
Influenced by works such as Don Juan and the novels of Kafka, these essays begin with a meditation on suicide—the question of living or not living in a universe devoid of order or meaning. With lyric eloquence, Albert Camus brilliantly presents a crucial exposition of existentialist thought.
The most important formative experiences of my life were contained in the years I spent living and traveling with Brenin, a wolfdog. I can safely say that just about every worthwhile idea I have had – I am a professor of philosophy and ideas are supposed to be my thing – stemmed from those years. I have written many books since Brenin died, all of them, in one way or another, concerned with the question of what it is to be human. I am convinced that we can only understand this if we begin with the idea that we are animals and work from there.
Sartre was not a good philosopher in the classical sense. He wasn’t great at constructing arguments. But what he was unquestionably great at was intuitions. He had them, and they were usually spot on, and as a result he was right about most things. In this large book, we find a sustained development of a single brilliant, intuition: anything you are aware of is not you. You are the awareness rather than anything you are aware of. You are nothingness. One implication of this helped me get through the second half of my first marathon. Experiential unpleasantness is a motive to stop, but not part of me, and it is up to me how I interpret it. My motives can never compel me. I am in this sense free.
I’m a professor of philosophy because when I got to college, philosophy sounded like what Gandalf would study—the closest thing we have to the study of magic. It turns out, I wasn’t far from the mark. Philosophy shows you entire dimensions to the world that you never noticed because they exist at weird angles, and you have to change your way of thinking to see them. Entering them and seeing the world from those perspectives transforms everything. A great work of philosophy is like having the lights turn on in an annex of your mind you didn’t know was there, like an out-of-mind experience—or perhaps, an in-your-mind-for-the-first-time experience.
This short talk has become one of the defining texts of existentialism. We have no essence, no purpose, no reason to be, and this both frees us and dooms us: we are doomed to be free. The heavy responsibility for creating meaning is placed firmly on our shoulders. Most people find the burden too heavy to bear and seek relief through what Sartre calls “bad faith,” which he spends much time detailing. You willrecognize yourself somewhere in there. Sartre tells us there’s nothing we can do about this, but we can do nothing—we can embrace this nothingness and create a meaning for ourselves.
It was to correct common misconceptions about his thought that Jean-Paul Sartre, the most dominent European intellectual of the post-World War II decades, accepted an invitation to speak on October 29, 1945, at the Club Maintenant in Paris. The unstated objective of his lecture ("Existentialism Is a Humanism") was to expound his philosophy as a form of "existentialism," a term much bandied about at the time. Sartre asserted that existentialism was essentially a doctrine for philosophers, though, ironically, he was about to make it accessible to a general audience. The published text of his lecture quickly became one of the…
My background is in academic film analysis, although this has opened doors to many subjects: literature, music, philosophy, political economy… My students are always encouraged to think beyond their "home" discipline when they come to university. I believe that if you study a subject deep enough, it will lead to all the others. So far, my research has led me from classical music through Hollywood biopics and Romanic philosophy to some of the most fundamental questions about the construction and social organisation of creative labour in the modern world. I find that the most enjoyable books explain the world to us whilst reflecting upon what that act of explanation means.
As a writer, Adorno learned much from music–both what it says and what it fails to say. Each page is packed with enough ideas to inspire a dozen discussions.
For me, philosophy makes the most sense in this "continental" (as opposed to "analytic") style. The fragmentary, anti-systemic approach developed from the Early German Romantics, extending through Friedrich Nietzsche down to the poststructuralists.
Although falling short of the grandeur of his magnum opus, Negative Dialectics, Adorno’s most accessible book maintains a keen critical edge alongside an appealing balance between clarity and richness––reason and imagination.
Written between 1944 and 1947, Minima Moralia is a collection of rich, lucid aphorisms and essays about life in modern capitalist society. Adorno casts his penetrating eye across society in mid-century America and finds a life deformed by capitalism. This is Adorno's theoretical and literary masterpiece and a classic of twentieth-century thought.
At the Existentialist Café introduced me to Sarah Bakewell. The text represents an overview of the philosophical work conducted by Jean-Paul Sartre and his polyamorous partner, Simone de Beauvoir, along with many other philosophers.
The writings of Albert Camus, Martin Heidegger, Edmund Husserl, Karl Jaspers, Maurice Merleau-Ponty, and many others are critically evaluated by Bakewell in this capacious romp through the world of modern philosophy. If you seek an overview of philosophical writing with implications for your own life, this is the book for you.
Named one of the Ten Best Books of 2016 by the New York Times, a spirited account of a major intellectual movement of the twentieth century and the revolutionary thinkers who came to shape it, by the best-selling author of How to Live and Humanly Possible Sarah Bakewell.
Paris, 1933: three contemporaries meet over apricot cocktails at the Bec-de-Gaz bar on the rue Montparnasse. They are the young Jean-Paul Sartre, Simone de Beauvoir, and longtime friend Raymond Aron, a fellow philosopher who raves to them about a new conceptual framework from Berlin called Phenomenology. "You see," he says, "if you…
For as long as I can remember, it has been of the utmost importance to find meaning in life, both for myself and for everyone else sharing this planet. I have spent much of my time over the course of the past few years pushing for a continued level of discourse in the field of philosophy. I have studied at and attended various educational institutions including Eastern Florida State College, The Florida Institute of Technology, Harvard University, and The University of Cambridge – the studies at such range between philosophy, psychology, behavior analysis, and engineering. I hope that my work will be of some assistance in pushing humanity towards positive progress.
This book is more or less a collection of excerpts from some of Simone de Beauvoir’s best works. In this text, her foundations in the field of existentialism are laid forth for the reader to read and interpret very easily. These excerpts provide the reader with an analysis on the field in a more fictional way, as opposed to much of the other works relating to such, yet maintain the same, if not a higher, level of emphasis on the positive influences it can bring about in any given individual’s life.
'It is possible for man to snatch the world from the darkness of absurdity'
How should we think and act in the world? These writings on the human condition by one of the twentieth century's great philosophers explore the absurdity of our notions of good and evil, and show instead how we make our own destiny simply by being.
One of twenty new books in the bestselling Penguin Great Ideas series. This new selection showcases a diverse list of thinkers who have helped shape our world today, from anarchists to stoics, feminists to prophets, satirists to Zen Buddhists.
