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How to Say No is a delightful collection of brief ancient writings about Cynicism that captures all the outrageousness, wit, and wisdom of its remarkable cast of characters—from Diogenes in the fourth century BCE to the column-stander Symeon Stylites in late antiquity.

Ralph Waldo Emerson (1803 – 1882) war einer der Begründer des Transzendentalismus. Der Philosoph begründete eine neue Denkrichtung der Philosophie. Er forderte den Menschen auf, im Einklang mit der Natur zu leben, und gilt als Mitbegründer der "New Thought"-Bewegung. Seine Essays "Selbständigkeit", "Persönlichkeit" und "Manieren" sind Klassiker, die sich mit guter Lebensführung befassen.

Emerson describes the existence & nature of the human soul, the relationship between the ego & the soul, the relation between God & the soul, reaching back to all of Western thought starting with Socrates & Plato.

In the spring of 1871, Ralph Waldo Emerson boarded a train in Concord, Massachusetts, bound for a month-and-a-half-long tour of California—an interlude that became one of the highlights of his life. Based on original research employing newly discovered documents, The California Days of Ralph Waldo Emerson maps the public story of this trip onto the private story of Emerson's final years. Engaging and compelling, this travelogue makes it clear that Emerson was still capable of wonder, surprise, and friendship, debunking the presumed darkness of his last decade.

Ende der 1790er Jahre – als die meisten Staaten in Europa noch im eiserenen Griff absolutistischer Herrscher waren – galt die Idee vom freien Individuum als brandgefährlich. Und dennoch stellte eine Gruppe von Denkern in der kleinen Universitätsstadt Jena das Ich in den Mittelpunkt ihres Denkens, Schreibens und Lebens. Zu diesem Kreis gehörten die Dichter Goethe, Schiller und Novalis ebenso wie die Philosophen Fichte, Schelling und Hegel, die genialen Schlegel-Brüder und ihre Muse, Caroline Schlegel.

"Moderner Stoizismus für ein gutes Leben" – so lautet der Anspruch dieses Buches, das einen umfassenden Überblick über antiken und modernen Stoizismus gibt. Guido Bellberg ist der Gastgeber des ersten deutschsprachigen Stoizismus-Podcast, der Monat für Monat Tausende Hörerinnen und Hörer erreicht.

Cet ouvrage part de ceux qui ont réussi à faire cristalliser une approche, une attitude, un esprit, pour offrir au lecteur la reprise des étapes majeures de l'aventure de la pensée occidentale depuis Parménide jusqu'à Sartre et Bruaire en passant par Platon, Descartes, Spinoza, Kant, Marx, Nietzsche ou encore Bergson.

Мир как воля и представление—центральная работа немецкого философа Артура Шопенгауэра. Шопенгауэр утверждал, что назначение этой работы во всестороннем рассмотрении «единственной идеи». Он разработал свою философскую систему, состоящую из четырёх разделов: эпистемология, онтология, эстетика и этика.

Im Frühsommer 1979 folgte der französische Star-Philosoph der Einladung eines jungen Dozenten namens Simeon Wade an dessen Hochschule in Kalifornien. Wade überredete sein Idol zu einem Death-Valley-Ausflug, inklusive LSD-Trip. Foucault selbst beschrieb diesen Tag, an dem er zum ersten Mal Erfahrungen mit der Droge machte, als "eine der wichtigsten Erfahrungen meines Lebens". Aus der Begegnung entstand eine langjährige Freundschaft, die sich in einem Briefwechsel niedergeschlagen hat.

Chi è il Dio dei monoteismi? Non certo il Dio di cui discutono atei e credenti, ma un Dio tragico e assoluto, drammatico nella sua Unità e apertura al mondo. È il concetto più alto: pensarlo significa affondare negli abissi del monoteismo, scorgere l'imperscrutabilità di questa presenza-assenza che da sempre ingombra la vita dell'uomo. Ma è anche il Dio che irrompe nella storia con uno sguardo di Amore verso l'Uomo e si fa sorgente di libertà e giustizia.

Aclamado como una parábola para los tiempos modernos, Erasmo de Rotterdam es la biografía de un gran humanista que, cuando se le pidió una confesión de fe, dijo: “Amo la libertad, y no serviré ni puedo servir a ningún partido”. En ningún momento Zweig menciona a Hitler por su nombre, pero es obvio que esta biografía de un hombre que trató de mantenerse por encima de la batalla.

Most of us experience the world through competing perspectives. A job or a religion seems important and fulfilling when looked at in one way; but from a different angle they seem tedious or ridiculous. A friend is obtuse from one point of view, wise from another. Continuing to hold both views at once can be unsettling, highlighting conflicts between our own judgments and values, and undermining our ability to live purposefully and effectively. Yet, as Jennifer Church argues in this book, inner conflict can be a good thing.

Collected in this special thematic anthology are 25 episodes showcasing notable individuals from Renaissance times to the present day who have transformed the way we think about the world. Included are philosophers such as Descartes, Kierkegaard, Nietzsche, Wittgenstein and Karl Marx, authors Albert Camus, Iris Murdoch, Mary Wollstonecraft and Simone de Beauvoir, psychoanalyst Carl Jung and many other celebrated thinkers. Also featured are programmes on key philosophical themes, traditions and theories, among them existentialism, empiricism and feminism.

In the 1790s an extraordinary group of friends changed the world. Disappointed by the French Revolution's rapid collapse into tyranny, what they wanted was nothing less than a revolution of the mind. The rulers of Europe had ordered their peoples how to think and act for too long. Based in the small German town of Jena, through poetry, drama, philosophy and science, they transformed the way we think about ourselves and the world around us. They were the first Romantics.

From Silicon Valley boardrooms to rural communes to academic philosophy departments, a seemingly inconceivable idea is being seriously discussed: that the end of humanity’s reign on earth is imminent, and that we should welcome it. Anthropocene antihumanism has been inspired by revulsion at humanity’s destruction of the natural environment, and transhumanism, by contrast, glorifies some of the very things that antihumanism decries—scientific and technological progress, the supremacy of reason.

In Black Utopias, Jayna Brown takes up the concept of utopia as a way of exploring alternative states of being, doing, and imagining in Black culture. Musical, literary, and mystic practices become utopian enclaves in which Black people engage in modes of creative worldmaking.

In this illuminating overview, Professor Garrett Thomson surveys the field, considering the work and influence of 29 major thinkers representing logical atomism and logical positivism (including Russell and Wittgenstein), analytic philosophy (including Quine, Davidson, Rawls), phenomenology and existentialism (including Husserl, Heidegger, Sartre), hermeneutics (including Gadamer and Habermas) and post-structuralism (including Foucault, Derrida and Deleuze). Also examined are some recent thinkers including Richard Rorty and Charles Taylor.

Solo pochi mesi fa lo chiamavamo "nostro" e adesso lo abbiamo già regalato alla storia. È fragile da maneggiare, per niente facile da catalogare. Eppure come ha detto sagacemente Karl Popper "il Novecento è stato un secolo così pieno di correnti che, vedrete, la sua influenza si diffonderà dappertutto". Scandita dalle menti più bizzarre, la filosofia del secolo che ci ha dato i natali ci lascia con ardite provocazioni, brillanti interrogativi e una certezza: il futuro è aperto, come una partita di flipper, con tutte te sue luci e i suoi bonus, le buche e i respingenti.

Russell once said, "Do not fear to be eccentric in opinion, for every opinion now accepted was once eccentric." His views on religion in general, and on Christianity in particular (as in this work), were considered "eccentric" by many of his contemporaries. So were his views on sex, which figures frequently as an example of the misery that Christian leaders and thinkers inflict, and for which he was often vilified. The lectures in this collection leave no doubt about his views on these and related subjects.

Solidarietà, empatia, simpatia, compassione: parole di cui oggi nel discorso pubblico e nel linguaggio della politica si è quasi persa traccia. E questo, proprio mentre milioni di uomini e donne chiedono aiuto attraversando mari e tribolazioni, e mentre la povertà e le diseguaglianze crescono anche nel mondo ricco. Perché entrare in contatto con le emozioni altrui è diventato così difficile? E che cosa accade quando un essere umano le vede e le sente, le emozioni dell'altro?