Eine Kritik moralphilosophischer Dogmen und Wahnvorstellungen über die menschliche Bestialität.Haben Sie sich immer schon gefragt, wie der Staat nach Hobbes den Krieg aller gegen alle beenden soll, wo Kriege doch vor allem zwischen Staaten stattfinden?Würden Sie gerne erfahren, wie man mit Kants Moralität einerseits jedes Handeln rechtfertigen, andererseits auch verurteilen kann? Haben Sie sich deswegen schon mit Hegels Kritik an Kants Moralität auseinandergesetzt, dabei aber nur Bahnhof verstanden?Interessieren Sie sich dafür, wie Nietzsche angesichts eines vor lauter Rücksichten unmöglichen Handelns gleich alle Rücksichten fahren lässt und für ein unbefangenes fröhliches Handeln eintritt? Dann kann Ihnen mit diesem Buch geholfen werden!

This English translation of Friedrich Nietzsche in seinen Werken offers a rare, intimate view of the philosopher by Lou Salomé, a free-thinking, Russian-born intellectual to whom Nietzsche proposed marriage at only their second meeting. Published in 1894 as its subject languished in madness, Salomé's book rode the crest of a surge of interest in Nietzsche's iconoclastic philosophy. She discusses his writings and such biographical events as his break with Wagner, attempting to ferret out the man in the midst of his works. Salomé's provocative conclusion -- that Nietzsche's madness was the inevitable result of his philosophical views -- generated considerable controversy. Nietzsche's sister, Elisabeth Förster-Nietzsche, dismissed the book as a work of fantasy. Yet the philosopher's longtime acquaintance Erwin Rohde wrote, "Nothing better or more deeply experienced or perceived has ever been written about Nietzsche." Siegfried Mandel's extensive introduction examines the circumstances that brought Lou Salomé and Nietzsche together and the ideological conflicts that drove them apart.

A volume of the renowned Russian author’s letters and diary entries: “an evocative chronicle of [his] life, beginning with the 1917 revolution” (The Guardian, UK). Mikhail Bulgakov was one of the most important literary voices of Soviet Russia. Yet his books were banned in his own country and his greatest novel, The Master and Margarita, was only published more than twenty years after his death. In Manuscripts Don't Burn—the title, a line from his famous novel—J.A. E. Curtis presents a gripping and intimate chronicle of Bulgakov's life, drawn from his own personal writings. Among other documents, Curtis draws on a partial copy of one of Bulgakov’s diaries which was presumed lost until it was uncovered in the KGB’s archives. That diary and those of the author’s third wife record the nightmarish precariousness of life during the Stalinist purges. Also included are letters to Stalin, in which Bulgakov pleads to be allowed to emigrate; letters to his siblings; intimate notes to his second and third wives; and letters to and from other writers such as Gorky and Zamyatin.

George Herbert Mead is widely considered one of the most influential American philosophers of the twentieth century, and his work remains vibrant and relevant to many areas of scholarly inquiry today. The Timeliness of George Herbert Mead brings together a range of scholars who provide detailed analyses of Mead’s importance to innovative fields of scholarship, including cognitive science, environmental studies, democratic epistemology, and social ethics, non-teleological historiography, and the history of the natural and social sciences. Edited by well-respected Mead scholars Hans Joas and Daniel R. Huebner, the volume as a whole makes a coherent statement that places Mead in dialogue with current research, pushing these domains of scholarship forward while also revitalizing the growing literature on an author who has an ongoing and major influence on sociology, psychology, and philosophy.

This book demonstrates how and why vitalism - the idea that life cannot be explained by the principles of mechanism - matters now. Vitalism resists closure and reductionism in the life sciences whilst simultaneously addressing the object of life itself. The aim of this collection is to consider the questions that vitalism makes it possible to ask: questions about the role and status of life across the sciences, social sciences and humanities and questions about contingency, indeterminacy, relationality and change. All have special importance now, as the concepts of complexity, artificial life and artificial intelligence, information theory and cybernetics become increasingly significant in more and more fields of activity.

Rising concerns among scholars about the intellectual and cultural foundations of democracy have led to a revival of interest in the American philosophical tradition of pragmatism. In this book, Hans Joas shows how pragmatism can link divergent intellectual efforts to understand the social contexts of human knowledge, individual freedom, and democratic culture. Along with pragmatism's impact on American sociology and social research from 1895 to the 1940s, Joas traces its reception by French and German traditions during this century. He explores the influences of pragmatism—often misunderstood—on Emile Durkheim's sociology of knowledge, and on German thought, with particularly enlightening references to its appropriation by Nazism and its rejection by neo-Marxism. He also explores new currents of social theory in the work of Habermas, Castoriadis, Giddens, and Alexander, fashioning a bridge between Continental thought, American philosophy, and contemporary sociology; he shows how the misapprehension and neglect of pragmatism has led to systematic deficiencies in contemporary social theory. From this skillful historical and theoretical analysis, Joas creates a powerful case for the enduring legacy of Peirce, James, Dewey, and Mead for social theorists today.

Hans Joas is one of the foremost social theorists in Germany today. Based on Joas’s celebrated study of George Herbert Mead, this work reevaluates the contribution of American pragmatism and European philosophical anthropology to theories of action in the social sciences. Joas also establishes direct ties between Mead’s work and approaches drawn from German traditions of philosophical anthropology. Joas argues for adding a third model of action to the two predominant models of rational and normative action—one that emphasizes the creative character of human action. This model encompasses the other two, allowing for a more comprehensive theory of action. Joas elaborates some implications of his model for theories of social movements and social change and for the status of action theory in sociology in the face of competition from theories advanced by Luhmann and Habermas. The problem of action is of crucial importance in both sociology and philosophy, and this book—already widely debated in Germany—will add fresh impetus to the lively discussions current in the English-speaking world.