This book is intended for those who wish to assume the responsibility of becoming the new intellectuals. It contains the main philosophical passages from my novels and presents the outline of a new philosophical system.The full system is implicit in these excerpts (particularly in Galt’s speech), but its fundamentals are indicated only in the widest terms and require a detailed, systematic presentation in a philosophical treatise. I am working on such a treatise at present; it will deal predominantly with the issue which is barely touched upon in Galt’s speech: epistemology, and will present a new theory of the nature, source and validation of concepts. This work will require several years; until then, I offer the present book as a lead or a summary for those who wish to acquire an integrated view of existence. They may regard it as a basic outline; it will give them the guidance they need, but only if they think through and understand the exact meaning and the full implications of these excerpts.-- from Preface

This was Herbert Marcuse's first book on Hegel, written in the early 1930s. It provides a still unequaled Heideggerian reading of Hegel's thought that seeks the defining characteristics of "historicity" - expressing a tradition known as "phenomenological Marxism," subsequently represented by Jean Paul Sartre, among others. The book is important both for understanding Marcuse's philosophical relationship to Heidegger and for illuminating his original and creative reading of Hegel and his Hegelian brand of critical Marxism. Hegel's Ontology and the Theory of Historicity is included in the series Studies in Contemporary German Social Thought, edited by Thomas McCarthy

21. "A Brief Evaluation of Nietzsche's Theory." Three Attempts to Discredit It. Stephen Potter, Est. Hitler. Women. St. Paul. Camus. -- 22. "Universal Laws" Versus "A Mere Working Hypothesis."--Part III: Nietzsche: Psychology of World Views, Psychohistory, and Masks -- 23. "Nietzsche's Third Major Contribution ... 'The Psychology of World Views.' " Resentment. Psychology of Faith. -- 24. "Nietzsche's Fourth Major Contribution ... He Pioneered Psychohistory."--25. "The Origin of the 'Bad Conscience.' " -- 26. "Nietzsche's Fifth and Final Contribution ... His Philosophy of Masks." The Relevant Material. Contrast with Sartre. -- 27. Nietzsche did not Think of Masks as Necessarily Inauthentic and Evil." Roles and Women. -- 28. "How can Nietzsche Reconcile His Non-Judgmental Attitude toward Masks ... with His Celebration of 'The Intellectual Conscience'?" -- 29. "Whatever is Profound Loves Masks." -- 30. "Many German Philosophers ... have Tried to Reconcile Kant and Nietzsche." -- Part IV: Heidegger's Dogmatic Anthropology -- 31. "It was Heidegger's Discovery of Nietzsche that Precipitated the Later Phase of his Philosophy." "I am no Philosopher." "I am a 'Christian theologian.'" -- 32. Heidegger's Reading of Nietzsche Rests on Three Very Clear and Simple Principles." -- 33. "The Central Point of my Critique of Heidegger is to Show How He Impeded the Discovery of the mind." "His Influence" "I shall Concentrate on S & Z." -- 34. First Thesis: Heidegger's 'Existential Ontology' is Dubious Anthropology." -- 35. "Second Thesis: Heidegger's Thinking is Deeply Authoritarian." -- 36. "He Says a Hundred Things I've been Unconsciously Hoping to Hear from Someone who Could Assert them with Authority." "Husserl's and Heidegger's Bias Against Empirical Science and Psychology in Particular was Rooted in their Hunger for Certainty and Apodictic Discourse

"In 1656, a young Amsterdam merchant was excommunicated by his Portuguese-Jewish community in the harshest terms it had ever used. Baruch Spinoza was accused of unspecified "horrifying heresies," but the precise reasons for his expulsion remain a mystery. When he published his Theological-Political Treatise in 1670, which was condemned as "the most atheistic book ever written," he began to reveal to the world what his heresies may have been. Yet ever since the eighteenth century, most readers and scholars have assumed that Spinoza was a pantheist--even a "God-intoxicated man," as the poet Novalis put it. After all, how could a person whose books are suffused with talk of God be an atheist? In Spinoza, Atheist, Steven Nadler, one of the world's leading authorities on the philosopher, aims to settle the question and show that that's exactly what he was. Nadler makes a powerful case that there is no real divinity for Spinoza. God is Nature, and isn't an object of worshipful awe or religious reverence but can only be understood through philosophy and science. There is nothing supernatural--no mystery, ineffability, or sublimity. Spinoza does speak of "blessedness" and "salvation," but these, too, are to be understood in natural and rational terms, as the peace of mind and happiness that come from understanding ourselves and the world. Whether Spinoza believed in God is a fascinating and enduring controversy. Spinoza, Atheist promises to transform our understanding of his views and to make clear just how radical a thinker he was and remains."--

The continuing discovery of important Hegel manuscripts and advances in the criticism of Hegel's works have set the stage for a major reevaluation of one of the greatest philosophers of all time. This volume constitutes the comprehensive reinterpretation of Hegel that has long been needed. The first chapters are devoted to the influences of other German philosophers on Hegel, his early publication as they are relevant to his later writings, and his Phenomenology--in itself and as a key to understanding his terminology and dialectic. Examined next are the further elaboration of his thought in Logic; his famous system, as presented in various editions of the Encyclopedia; and his little-known views on history. A final chapter details in letters and contemporary reports Hegel's intellectual development.

This volume, first published in English in 1987 makes available an important part of Weil’s early writings. Although primarily known as a religious thinker, she devoted enormous energy in her formative years to her work as a political activist and as a philosopher/teacher. This book reveals these other sides of Weil and demonstrates the lines of continuity underlying her whole thought. Written between 1929 and 1941 the book covers a crucial and transitional period in Weil’s life. Taken together they represent invaluable primary source material on the evolution of Weil’s life and on her chosen method of abstracting elements from her personal experience and transmuting that experience into considered thought. Even when highly theoretical, her writing was always concerned with the application of her intelligence to concrete problems of human existence.

Praised by President Richard Nixon as his favorite read for 1987, The Search for Historical Meaning presents the postwar American conservative movement against a background of ideas with which it has only rarely been identified. This important book--updated with a new preface--examines the influence of Hegelian concepts on the historical attitudes and cultural judgments of prominent postwar conservatives who, because of their concern with personal freedom as a political and ontological value, denounced Hegel while ascribing their own Hegelian ideas to less offensive sources. Gottfried argues that the lack of a true historical perspective was a serious defect in the postwar American conservative movement, and it grew worse in the years that followed. Essential reading for conservative thinkers, political philosophers, and American political historians, The Search for Historical Meaning concludes with an incisive examination of the American conservative movement that has implications for today.

Wittgenstein's later writings generate a great deal of controversy and debate, as do the implications of his ideas for such topics as consciousness, knowledge, language and the arts. Oswald Hanfling addresses a widespeard tendency to ascribe to Wittgenstein views that go beyond those he actually held. Separate chapters deal with important topics such as the private language argument, rule-following, the problem of other minds, and the ascription of scepticism to Wittgenstein. Describing Wittgenstein as a 'humanist' thinker, he contrasts his views on language, art humanity and philosophy itself with those of scientifically minded philosophers. He argues that 'the human form of life' calls for a kind of understanding that cfannot be achieved by the methods of emirical science; that consiousness, for example, cannot properly be regarded as a property of the bran; and that the resulting 'problem of consoiusness is an illusion. Wittgenstein and the Human Form of Life is essential reading for anyone interested in Wittgenstein's approach to what it means to be human. It will be invaluable to all Wittgenstein scholars, and all who are interested in the philosophy of mind, language and aesthetics.

Nietzsche made a pathological use of his best ideas, anchoring them in his own fluctuating bodily and mental conditions. Thus Nietzsche's belief that questions to truth and morality are at base questions of power and fitness resonates dynamically and intellectually with his alternating lucidity and delirium.