Viewing Foucault in the light of work by Continental and American philosophers, most notably Nietzsche, Habermas, Deleuze, Richard Rorty, Bernard Williams, and Ian Hacking, Genealogy as Critique shows that philosophical genealogy involves not only the critique of modernity but also its transformation. Colin Koopman engages genealogy as a philosophical tradition and a method for understanding the complex histories of our present social and cultural conditions. He explains how our understanding of Foucault can benefit from productive dialogue with philosophical allies to push Foucaultian genealogy a step further and elaborate a means of addressing our most intractable contemporary problems.

Includes essays that were commissioned for the volume, this collection showcases definitive works that have shaped Nietzsche studies alongside new works of interest to students and experts alike. Suitable for the classroom and advanced research, it provides an introduction, annotated bibliography, and index.

On the Genealogy of Morality is Nietzsche's most influential, provocative, and challenging work of ethics. In this volume of newly commissioned essays, fourteen leading philosophers offer fresh insights into many of the work's central questions: How did our dominant values originate and what functions do they really serve? What future does the concept of 'evil' have - and can it be revalued? What sorts of virtues and ideals does Nietzsche advocate, and are they necessarily incompatible with aspirations to democracy and a free society? What are the nature, role, and scope of genealogy in his critique of morality - and why doesn't his own evaluative standard receive a genealogical critique? Taken together, this superb collection illuminates what a post-Christian and indeed post-moral life might look like, and asks to what extent Nietzsche's Genealogy manages to move beyond morality.

In recent years, emotions have become a major, vibrant topic of research not merely in the biological and psychological sciences but throughout a wide swath of the humanities and social sciences as well. Yet, surprisingly, there is still no consensus on their basic nature or workings. Ruth Leys’s brilliant, much anticipated history, therefore, is a story of controversy and disagreement. The Ascent of Affect focuses on the post–World War II period, when interest in emotions as an object of study began to revive. Leys analyzes the ongoing debate over how to understand emotions, paying particular attention to the continual conflict between camps that argue for the intentionality or meaning of emotions but have trouble explaining their presence in non-human animals and those that argue for the universality of emotions but struggle when the question turns to meaning. Addressing the work of key figures from across the spectrum, considering the potentially misleading appeal of neuroscience for those working in the humanities, and bringing her story fully up to date by taking in the latest debates, Leys presents here the most thorough analysis available of how we have tried to think about how we feel.

Pragmatism is America's best-known native philosophy. It espouses a practical set of beliefs and principles that focus on the improvement of our lives. Yet the split between classical and contemporary pragmatists has divided the tradition against itself. Classical pragmatists, such as John Dewey and William James, believed we should heed the lessons of experience. Neopragmatists, including Richard Rorty, Hilary Putnam, and Jürgen Habermas, argue instead from the perspective of a linguistic turn, which makes little use of the idea of experience. Can these two camps be reconciled in a way that revitalizes a critical tradition? Colin Koopman proposes a recovery of pragmatism by way of "transitionalist" themes of temporality and historicity which flourish in the work of the early pragmatists and continue in contemporary neopragmatist thought. "Life is in the transitions," James once wrote, and, in following this assertion, Koopman reveals the continuities uniting both phases of pragmatism. Koopman's framework also draws from other contemporary theorists, including Michel Foucault, Pierre Bourdieu, Bernard Williams, and Stanley Cavell. By reflecting these voices through the prism of transitionalism, a new understanding of knowledge, ethics, politics, and critique takes root. Koopman concludes with a call for integrating Dewey and Foucault into a model of inquiry he calls genealogical pragmatism, a mutually informative critique that further joins the analytic and continental schools.

The reception of Michel Foucault's work has often been divided between two unsatisfactory alternatives. On the one hand there are those who admire the detail of his concrete analyses, but wonder how the political and ethical commitments they seem to rely on can be justified. On the other, there are those who deny the need for normative foundations, but also find it difficult to explain what makes Foucault's archaeologies and genealogies critical. Rudi Visker's book is not only a lucid and elegant survey of Foulcault's corpus, from his early work on madness to the History of Sexuality, but also a major intervention in this debate. Reading Foucault against the Heideggerian backdrop to his work, Visker shows that Foucault's target is not order as such, but rather the production of ordering systems which cannot acknowledge their own conditions of possibility. Exploring along the way such intriguing issues as the ambivalence of Foucault's concepts of truth and power, and his philosophically provocative use of quotation marks, Visker portrays Foucault as neither relativist nor positivist, neither activist nor detached observer. Instead, Foucault emerges as the inventor of a new analysis of our modern mechanisms of control and exclusion: precisely of 'genealogy as critique'.

Janaway presents a full commentary on Nietzsche's most studied work, 'On the Genealogy of Morality', and combines close reading of key passages with an exploration of Nietzsche's wider aims. The book will be essential reading for historians of moral philosophy.