Marx was barely 25 when he produced this astonishing rich body of work-including economic and Philosophical Manuscripts and On the Jewish Question.

FROM THE INSTITUTE OF MARXISM-LENINISM The Holy Family, or Critique of Critical Critique. Against Bruno Bauer and C0. is the first joint work of Karl Marx and Frederick Engels. At the end of August 1844 Marx and Engels met in Paris ...

In this provocative and original work, Slavoj Zizek takes a look at the question of human agency in a postmodern world. From the sinking of the Titanic to Hitchcock's Rear Window, from the operas of Wagner to science fiction, from Alien to the Jewish Joke, the author's acute analyses explore the ideological fantasies of wholeness and exclusion which make up human society. Linking key psychoanalytical and philosophical concepts to social phenomena such as totalitarianism and racism, the book explores the political (...) significance of these fantasies of control. In so doing, The Sublime Object of Ideology represents a powerful contribution to a psychoanalytical theory of ideology, as well as offering persuasive interpretations of a number of contemporary cultural formations. -- Back cover. (shrink)

Negative Dialects is a phrase that flouts tradition. As early as Plato, dialectics meant to achieve something positive by means of negation; the thought figure of a 'negation of negation' later became the succinct term. This book seeks to free dialectics from such affirmative traits without reducing its determinacy.

By comparing Adorno's conception of evil with those of Kant and Levinas, it is argued that the commitment to a notion of materialist transcendence, which Adorno introduces as a philosophical response to Auschwitz, is compatible with an equally strong commitment to philosophical modernity and autonomy. Whereas Kant's moral theology, on the one hand, proceeds in a too immanent fashion, and Levinas's heterology, on the other, in seeking to explode ontology, denies the conditions of thought's rational responsiveness, Adorno succeeds in combining (...) the quest for radical otherness with an idealist interpretation of modernity. Key Words: Adorno • Auschwitz • evil • Kant • Levinas • metaphysics • modernity • moral theology • transcendence. (shrink)

Throughout his work, Adorno contrasted liberal ideology to the newer and more pernicious form of ideology found in positivism. The paper explores the philosophical basis for Adorno's contrast between liberal and positivist ideology. In Negative Dialectics, Adorno describes all ideology as identity-thinking. However, on his view, liberal ideology represents a more rational form of identity-thinking. Fearing that positivism might obliterate our capacity to distinguish between what is and what ought to be, Adorno sought a more secure foundation for his critique (...) of existing conditions. He found this basis in liberal discourse. In the concept of freedom, for example, Adorno located ideas or ideals that negate and transcend the given. One of the conditions for the possibility of critical thought lies in such ideas; critical thinking consists in wielding the more emphatic content of concepts against the pathic rationality of existing conditions. Far from prescribing mimesis as the antidote to a damaged social, political and economic reality, then, Adorno advocates a more dialectically inflected use of concepts as the basis for social criticism. Key Words: Adorno • Critique • Identity • Ideology • Liberalism • Positivism. (shrink)

A Monumental Figure of Western Thought Wrestles with the Question of God Immanuel Kant (1724-1804) is one of the most influential philosophers in the history of Western philosophy. His contributions have had a profound impact on almost every philosophical movement that followed him. Kant's teachings on religion were unorthodox in that they were based on rationality rather than revelation. Though logically proving God's existence might be impossible, it is morally reasonable to "act as if there be a God." His strictly (...) rational approach was considered so scandalous that the King of Prussia forbid him to teach or write further on religious subjects, which Kant obeyed until the king's death. A work of major importance in the history of Western religious thought, Religion Within the Limits of Reason Alone represents a great philosopher's attempt to spell out the form and content of a type of religion grounded in moral reason and meeting the needs of an ethical life. (shrink)

"Raymond Geuss is a major voice in contemporary philosophy, and this book will enhance his stature even further. Containing some of his best pieces so far, "Outside Ethics" reveals his impressive range as well as the depth of his thought.

Adorno's efforts to salvage the contemporaneity of Hegel's thought form part of his response to the increasingly tight net of social control in the aftermath of ...

This book offers an analysis of the ways a linked set of ethico-political concepts - responsibility, rights, freedom, equality, and justice - might be re-thought, in view of the linguistic deconstruction of their underlying principle, the individual human subject. In a series of readings of contemporary thinkers and their philosophical antecedents the author argues that an encounter with the difficulties of reading language, precisely what resists the immediate comprehension or mastery of a subject, enables in turn a new thought of (...) rights and responsibility. The book is driven by a sense that literary and theoretical questions, and the ideas or concepts they appeal to or provoke, play a critical role in the way we think about and experience politics. The author seeks to harness this specialized discourse in order to consider what ethical and political thinking might learn from literature and its theorists. (shrink)

With this volume, Werner Pluhar completes his work on Kant's three Critiques, an accomplishment unique among English language translators of Kant. At once accurate, fluent, and accessible, Pluhar's rendition of the Critique of Practical Reason meets the standards set in his widely respected translations of the Critique of Judgement (1987) and the Critique of Pure Reason (1996).

These seventeen lectures given in 1963 focus largely on Kant, 'a thinker in whose work the question of morality is most sharply contrasted with other spheres of existence'. After discussing a number of the Kantian categories of moral philosophy, Adorno considers other, seemingly more immediate general problems, such as the nature of moral norms, the good life, and the relation of relativism and nihilism. In the course of the lectures, Adorno addresses a wide range of topics, including: theory and practice, (...) ethics as bad conscience, the repressive character, the problem of freedom, dialectics in Kant and Hegel, the nature of reason, the moral law as a given, psychoanalysis, the element of the Absurd, freedom and law, the Protestant tradition of morality, Hamlet, self-determination, phenomenology, the concept of the will, the idea of humanity, The Wild Duck, and Nietzsche's critique of morality. (shrink)

Outside Ethics brings together some of the most important and provocative works by one of the most creative philosophers writing today. Seeking to expand the scope of contemporary moral and political philosophy, Raymond Geuss here presents essays bound by a shared skepticism about a particular way of thinking about what is important in human life--a way of thinking that, in his view, is characteristic of contemporary Western societies and isolates three broad categories of things as important: subjective individual preferences, knowledge, (...) and restrictions on actions that affect other people. He sets these categories in a wider context and explores various human phenomena--including poetry, art, religion, and certain kinds of history and social criticism--that do not fit easily into these categories. As its title suggests, this book seeks a place outside conventional ethics. Following a brief introduction, Geuss sets out his main concerns with a focus on ethics and politics. He then expands these themes by discussing freedom, virtue, the good life, and happiness. Next he examines Theodor Adorno's views on the relation between suffering and knowledge, the nature of religion, and the role of history in giving us critical distances from existing identities. From here he moves to aesthetic concerns. The volume closes by looking at what it is for a human life to have "gaps"--to be incomplete, radically unsatisfactory, or a failure. (shrink)

Theodor W. Adorno is best known for his contributions to aesthetics and social theory. Critics have always complained about the lack of a practical, political or ethical dimension to Adorno's philosophy. In this highly original contribution to the literature on Adorno, J. M. Bernstein offers the first attempt in any language to provide an account of the ethical theory latent in Adorno's writings. Bernstein relates Adorno's ethics to major trends in contemporary moral philosophy. He analyses the full range of Adorno's (...) major works, with a special focus on Dialectic of Enlightenment, Minima Moralia and Negative Dialectics. In developing his account Bernstein lays particular stress on Adorno's contention that the event of Auschwitz demands a new categorical imperative. This book will be widely acknowledged as the standard work on Adorno's ethics and as such will interest professionals and students of philosophy, political theory, sociology, history of ideas, art history and music. (shrink)

The thesis is that Adorno has a normative ethics, albeit a minimal and negative ethics of resistance. However Adorno’s ethical theory faces two problems: the problem of the availability of the good and the problem of whether a normative ethics is consistent with philosophical negativism. The author argues that a correct of understanding the role of the ineffable in Adorno’s Negative Dialectics solves both problems: it provides an account of the availability of the good that is consistent with his philosophical (...) negativism. The author counters the prevalent objection that Adorno’s aporetic philosophy, like some negative theology, leads to irrationalism and mysticism. The parallel with negative theology is developed by means of a comparison with Nicholas of Cusa. Drawing on Wittgentstein’s saying/showing distinction and Adrian Moore’s work the author argues that Nicholas and Adorno can be seen to share a philosophically defensible notion of ineffable knowledge. (shrink)

Marx criticized political economy for propounding an inverted, mystical view of economic reality. But he went beyond asserting the falsity and apologetic character of the doctrine to characterize it as reflecting a social practice of inversion or mystification — an inverted social world — in which individuals incorporate their own actions into a process whose dynamic lies beyond their control. Caught up in this process, individuals confront aspects of their own agency in the alien or reified form of a given, (...) determining reality. Marx leaves unclear exactly how the process exerts and maintains its hold on agents, the nature of the reasons they might have for wanting to free themselves of it, and under what conditions they could do so. However, it is possible to abstract somewhat from Marx's specific concerns and to model a self-reproducing practice of reification that works through the informational environment of decision. Though of wider interest, this more general conception can shed light on the nature and critique of Marx's inverted world. It draws on conceptual resources from decision theory, game theory and general equilibrium theory. (shrink)