If you just can't decide what to wear, this enlightening guide will lead you through the diverse and sometimes contradictory aspects of fashion in a series of lively, entertaining and thoughtful essays from prominent philosophers and writers. A unique and enlightening insight into the underlying philosophy behind the power of fashion Contributions address issues in fashion from a variety of viewpoints, including aesthetics, the nature of fashion and fashionability, ethics, gender and identity politics, and design Includes a foreword by Jennifer Baumgardner, feminist author, activist and cultural critic, editor of Ms magazine (1993-7) and regular contributor to major women's magazines including Glamour and Marie-Claire

Fashion | Sense is designed to explode “fashion,” and with it, the stigma in philosophy against fashion's superficiality. Fashion appears to be altogether differently occupied, disingenuous and insubstantial, even sophistic in its pretense to peddle surfaces as if they were something deep. But is fashion's apparent beguilement more philosophical than it seems? And is philosophy's longing for exposed depth concealing fashion in its anti-fashion stance? Using primarily ancient Greek texts, peppered with allusions to their echoes across the history of philosophy and contemporary fashion and pop culture, Gwenda-lin Grewal not only examines the rift between fashion and philosophy, but also challenges the claim that fashion is modern. Indeed, fashion's quarrel with philosophy may be at least as ancient as that infamous quarrel between philosophy and poetry alluded to in Plato's Republic. And the quest for fashion's origins, as if a quest for a neutrally-outfitted self, stripped of the self-awareness that comes with thinking, prompts questions about human agency and our immersion in time. The touch of reality's fabric bristles in our relationship to our looks, not simply through the structure of clothes but in the plot of our wearing them. Meanwhile, the fashion of our words sharpens our meaning like a cutting silhouette. Grewal's own writing is playfully and daringly self-conscious, aware of its style and the entrapment it arouses from the very first line. The reactions provoked by fashion's flair, not only among the philosophical set but also among those who would never deck themselves out in the title, “philosopher,” show it forth as perhaps philosophy's most important and underestimated doppelgänger.

This book takes a new approach to the question, "Is the philosopher to be seen as universal human being or as eccentric?". Through a reading of the Theaetetus, Pappas first considers how we identify philosophers – how do they appear, in particular how do they dress? The book moves to modern philosophical treatments of fashion, and of "anti-fashion". He argues that aspects of the fashion/anti-fashion debate apply to antiquity, indeed that nudity at the gymnasia was an anti-fashion. Thus anti-fashion provides a way of viewing ancient philosophy’s orientation toward a social world in which, for all its true existence elsewhere, philosophy also has to live.

Beethoven's late style is the language of his ninth symphony, the Missa Solemnis, the last piano sonatas and string quartets, the Diabelli Variations, the Bagatelles, as well as five piano sonatas, five string quartets, and several smaller piano works. Historically, these works are seen as forging a bridge between the Classical and Romantic traditions: in terms of their musical structure, they continue to be regarded as revolutionary. Spitzer's book examines these late works in light of the musical and philosophical writings of the German intellectual Theodor Adorno, and in so doing, attempts to reconcile the conflicting approaches of musical semiotics and critical theory. He draws from various approaches to musical, linguistic, and aesthetic meaning, relating Adorno to such writers as Derrida, Benjamin, and Habermas, as well as contemporary music theorists. Through analyses of Beethoven's use of specific musical techniques (including neo-Baroque fugues and counterpoint), Spitzer suggests that the composer's last works offer a philosophical and musical critique of the Enlightenment, and in doing so created the musical language of premodernism.