While I am Professor of Classics and Comparative Literature at the University of South Carolina and the author of ten books, I grew up in the suburbs of Kansas City. My parents were from rural Missouri. I never met a professor, a writer, or an artist growing up. I never seriously considered going to college. But I loved to read. When I went to college and discovered you could major in literature and ancient languages, my life changed. I am now at work on a book entitled Truth and Enjoyment in Cicero: Rhetoric and Philosophy Beyond the Pleasure Principle, which reflects on what Cicero can teach us about living in a post-truth age.
This is one of the most important books I have ever read. It changed the way I think about Socrates, Plato, Foucault, and Nietzsche. It gave me a deep appreciation of the philosophical and ethical importance of irony as a way of being in the world. It convinced me to spend all my free time for several months reading Thomas Mann’s Magic Mountain, and it made me see the relationship between ancient philosophy and modern life in a fundamentally new way. It is simply one of the most beautifully written and suggestive books of modern philosophy published in English in the last fifty years.
For much of its history, philosophy was not merely a theoretical discipline but a way of life, an 'art of living'. This practical aspect of philosophy has been much less dominant in modernity than it was in ancient Greece and Rome, when philosophers of all stripes kept returning to Socrates as a model for living. The idea of philosophy as an art of living has survived in the works of such major modern authors as Montaigne, Nietzsche, and Foucault. Each of these writers has used philosophical discussion as a means of establishing what a person is and how a worthwhile…
I’ve known all my life that I am gay. At age 50 I decided to try my hand at writing. After an image of two men kissing in a 1920s vehicle landed in my head, I began writing my Medicine for the Bluestrilogy (Acquaintanceis book one). But knowing nothing about LGBT history, I began a deep dive into gay and lesbian history, into the history of Portland and Oregon, into the era of the 1920s, the KKK, Prohibition, Freud, eugenics, and more. During 20 years of writing the trilogy, I’ve read dozens of books that roiled through my imagination and the information spilled out in the story.
I love the subversive title of this book. If there is no “heterosexuality” then there is no “homosexuality.” A challenging read, because of the subtle and complex reasoning Katz uses to untangle early erotic/procreative/love relationship concepts that were very differently structured from our own homo/hetero dichotomy. He uses history to show the slow development of the concept of heterosexuality, and that it is not “an essential, eternal, normal.” Katz draws on Michel Foucault regarding ancient Greece, on the Puritans, the Victorians, on Krafft-Ebing, Freud, and Alfred Kinsey, showing how language reveals the changing ways of conceptualizing and valuing differing modes of sexual expression. The critiques of Freud are a revelation.
"Heterosexuality," assumed to denote a universal sexual and cultural norm, has been largely exempt from critical scrutiny. In this boldly original work, Jonathan Ned Katz challenges the common notion that the distinction between heterosexuality and homosexuality has been a timeless one. Building on the history of medical terminology, he reveals that as late as 1923 the term "heterosexuality" referred to a "morbid sexual passion" and that its current usage emerged to legitimate men and women having sex for pleasure. Drawing on the works of Sigmund Freud, James Baldwin, Betty Friedan, and Michel Foucault, "The Invention of Heterosexuality" considers the effects…
As both a scholar and a citizen I have spent my adult life seeking to better understand the dynamics of power, especially power wielded in flagrantly unjust fashion in societies otherwise founded on notions of life, liberty, and happiness for all. This has led me to study the history of the economy, not just as a material but as a cultural system that encodes the categories of modern life: self and society, private and public, body and soul, and needs and desires.
Maurizzio Lazaratto is a critic of contemporary capitalism.
His view of the subject finds powerful expression in Making of the Indebted Man, a study that tracks the development of a neo-liberal, or financialized, global economy organized around a new form of exploitation – no longer the extraction of surplus value from industrial labor, but the ever-mounting debt assumed by consumers seeking to maintain their standard of living while wages keep falling.
The accruing debts serve as an effective means for disciplining the population while at once becoming an immensely lucrative source of profit for banks and other corporations that buy and sell them on the world’s financial markets.
A new and radical reexamination of today's neoliberalist “new economy” through the political lens of the debtor/creditor relation.
"The debtor-creditor relation, which is at the heart of this book, sharpens mechanisms of exploitation and domination indiscriminately, since, in it, there is no distinction between workers and the unemployed, consumers and producers, working and non-working populations, between retirees and welfare recipients. They are all 'debtors,' guilty and responsible in the eyes of capital, which has become the Great, the Universal, Creditor." ―from The Making of the Indebted Man
Debt―both public debt and private debt―has become a major concern of economic and…
During my childhood I heard many stories of economic collapse, depression, and subsequent war. This created an early awareness of the power of financial forces to shape the welfare, security, and life chances of millions. Since then, I have worked to better understand how such things happen and what could be done about them. I have focused on the nature of power and studied the contingent and contested political processes that shape financial orders. This contestation opens up the possibility of change and makes me hope that future financial orders will, eventually, be based on a wiser, more encompassing understanding of welfare, security, and perhaps even justice, than has been the case so far.
I first encountered it when the original 1974 edition was assigned in an undergraduate course on social movement politics. I have never looked back.
Lukes’ three-dimensional view of power, and especially his two and three-dimensional views, make visible the power relations that are at work in areas where power does not seem to be active at all.
This has turned out to be an amazingly helpful way to look at power relations in the modern world. Lukes added two chapters to update his original text in the second edition.
I read Lukes’ work as anticipating constructivist insights. Even though others have since developed these ideas at greater length, in my opinion, this book remains a necessary guide to navigating the twenty-first century.
The third edition of this seminal work includes the original text, first published in 1974, the updates and reflections from the second edition and two groundbreaking new chapters. Power: A Radical View assesses the main debates about how to conceptualize and study power, including the influential contributions of Michel Foucault. The new material includes a development of Lukes's theory of power and presents empirical cases to exemplify this.
Including a refreshed introduction, this third edition brings a book that has consolidated its reputation as a classic work and a major reference point within Social and Political Theory to a whole…
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…
At age eighteen, as a part-time employee of a prisoners’ rights group, I visited an archipelago of decrepit prisons, all relics of an earlier age. My job was gathering inmates’ accounts of bucket toilets, unheated cells, bugs, molds, and rats. Soon after, I began reading and writing about prison reform and its history. And in the many decades since, whether practicing or teaching criminal law, I never lost sight of prisons and their problems. Several of these five books fed my young fascination with prison reform. All of them still challenge me to imagine true and enduring reform.
Though Foucault’s book appeared at almost the same moment as Ignatieff’s, Foucault painted a far darker image of early penitentiaries. He cast them not as places of reform but as instruments of disciplinary control, rendering inmates docile and amenable to the monastic repression and routine of schools and factories.
Foucault’s book taught me decades ago that history is crafted, not discovered, and that skilled chroniclers can weave very different plotlines from similar facts.
A brilliant work from the most influential philosopher since Sartre.
In this indispensable work, a brilliant thinker suggests that such vaunted reforms as the abolition of torture and the emergence of the modern penitentiary have merely shifted the focus of punishment from the prisoner's body to his soul.
My interest in this topic began after my father died when I was a young teenager and I was left looking for answers, explanations, and meanings. My dad was an architect and had written a book on Jeremy Bentham’s panoptican and prison architecture published before the French philosopher Michel Foucault’s famous Discipline and Punish. A small collection of Foucault’s books stood prominently on my father’s bookshelves and I really wanted to understand them. At university I studied all of Foucault’s works and many authors inspired by him. These are the best books that explain how we have developed philosophical and psychological theories to understand ourselves in the contemporary world.
Foucault’s classic 1961 book, History of Madness, was republished in 2006 in its entirety, exposing the serious omissions of the earlier English translation. In its full form, it stands the test of time as a groundbreaking book that exposed the origins of the modern rational self as the product of repeated attempts to understand, exclude, contain, eliminate, and treat ‘madness’. Foucault’s main argument was that since the Renaissance, our understanding of madness shifted from a philosophical phenomenon into an objective medical science. In the Renaissance, madness could still provide wisdom and insight. Yet, during the 17th and early 18th Centuries, numerous institutions of confinement, such as asylums and poor houses, were established to contain both madness and economic redundancy.’
Foucault characterises the modern experience of madness as defined purely by medical science. He claims this perspective is limiting and definitely not a move towards the ‘truth’ of madness. His…
When it was first published in France in 1961 as Folie et Deraison: Histoire de la Folie a l'age Classique, few had heard of a thirty-four year old philosopher by the name of Michel Foucault. By the time an abridged English edition was published in 1967 as Madness and Civilization, Michel Foucault had shaken the intellectual world.
This translation is the first English edition of the complete French texts of the first and second edition, including all prefaces and appendices, some of them unavailable in the existing French edition.
History of Madness begins in the Middle Ages with vivid descriptions…
I’m a Boston-based educational researcher and consultant specializing in critical-thinking education and technology-enabled learning. My 2013 Degree of Freedom One-Year-BA project on Massive Open Online Courses (MOOCs), which involved taking 32 online college classes in just twelve months, was featured in the New York Times, The Wall Street Journal, The Boston Globe, The Chronicle of Higher Education and other publications. That work led to my first book for MIT Press, and an Inaugural fellowship at HarvardX, the organization at Harvard responsible for MOOC development. I am also the author of two books on critical thinking and work with educators on how to improve critical-thinking education for students at all grade levels.
Notre Dame philosopher Gary Gutting sadly passed away right before COVID, but not before writing countless articles, many of them on the New York Times philosophy website The Stone, showing practical uses of the philosophical tradition. Many of his thoughts are collected in his 2015 book What Philosophy Can Do which includes chapters on how philosophical practices can help us better argue about politics and religion, better understand the power, nature (and limitations) of science, and how to think about education and art. Gutting’s thoughtful and insightful writing provides practical ways to navigate a contentious age using tools that have been helping people argue about and even solve difficult problems for over two thousand years. For anyone laboring under the delusion that philosophy is an exercise in abstraction, suitable for the classroom and research symposium, but little else, What Philosophy Can Do will cure you of that stereotype.
In What Philosophy Can Do, Gary Gutting leaves the ivory tower to tackle difficult questions in everyday life and shows how philosophy can be used as a method for interrogating our world-and one another. He looks at why today's political debates are so polarised, why scientific research on happiness does not make us happier and whether there are convincing reasons to believe-or not believe-in God.
Gutting takes the most powerful-and divisive-forces in our society: politics, science, religion, art and capitalism-and applies a philosopher's scalpel to reveal thoughtful ways to look at vexing issues. He introduces readers to analytical tools, from…
I wrote a book on Limits. Limits is the core question of modern environmentalism. But I want to break environmentalism out of the grip of Malthusianism and a set of ideas about our world as being inherently limited, that have delegated us environmentalists to party-pooping prophets of doom. I want to reclaim a radical notion of self-limitation which is what makes the environmentalist movement unique – a claim that a free life worth living is a life lived within limits, a simple life so that others may simply live. It is not the planet that is asking us to limit ourselves, but we that desire it.
Michel Foucault had a variety of interests and wrote about many different topics – ecology and limits to growth were definitely not among them. I have found this book super useful though in thinking about what I call self-limitation, the processes through which individuals and collectives voluntarily craft the limits of their action and their power. Foucault’s book analyses how ancient Greeks perceived sexuality, and how they managed their bodies and desires. For the Greeks mastery over one’s wants was seen as key to personal freedom and development. Sexual freedom was part and parcel of the self-regulation of sexual desire. I can´t say I understand everything Foucault writes, but this is definitely one of his clearest books, with a more American style short prose than his previous labyrythical French writing. Reading about a civilization that was so similar, but also so different from ours, and how it regulated without suppressing…
In this sequel to The History of Sexuality, Volume I: An Introduction, the brilliantly original French thinker who died in 1984 gives an analysis of how the ancient Greeks perceived sexuality.
Throughout The Use of Pleasure Foucault analyzes an irresistible array of ancient Greek texts on eroticism as he tries to answer basic questions: How in the West did sexual experience become a moral issue? And why were other appetites of the body, such as hunger, and collective concerns, such as civic duty, not subjected to the numberless rules and regulations and judgments that have defined, if not confined, sexual…
I am a graduate in Philosophy with a Masters degree in Contemporary Culture so this theme is enormously interesting for me. My passion has been shifting from literature to contemporary society and culture in general. I love to find the connexions between the current state of affairs and the past. I honestly think that if we look at the lives and times of the great thinkers we can get hints about the state of contemporary society. Understanding what makes us behave and think the way we do it is my main motivation.
I'll be honest, when I received Benoit Peeters' book on Derrida I was a little worried.
A 600-page tome about one of the most notoriously difficult philosophers. Fortunately, Peeters does not write in a Derridean manner and makes the life journey of the most influential thinker of postmodernism accessible and even entertaining.
Peeters covers Derrida's formative years in Algeria, his academic career, and his development of deconstruction—a philosophical approach that challenged traditional notions of language, meaning, and text interpretation.
This biography of Jacques Derrida (1930-2004) tells the story of a Jewish boy from Algiers, excluded from school at the age of twelve, who went on to become the most widely translated French philosopher in the world - a vulnerable, tormented man who, throughout his life, continued to see himself as unwelcome in the French university system. We are plunged into the different worlds in which Derrida lived and worked: pre-independence Algeria, the microcosm of the Ecole Normale Superieure, the cluster of structuralist thinkers, and the turbulent events of 1968 and after. We meet the remarkable series of leading writers…
