The towering twentieth century thinker delve into literature, philosophy, and his own life experience in this “extraordinary collection” (Publishers Weekly). A companion volume to Illuminations, the first collection of Walter Benjamin’s writings, Reflections presents a further sampling of his wide-ranging work. Here Benjamin evolves a theory of language as the medium of all creation, discusses theater and surrealism, reminisces about Berlin in the 1920s, recalls conversations with Bertolt Brecht, and provides travelogues of various cities, including Moscow under Stalin. Benjamin moves seamlessly from literary criticism to autobiography to philosophical-theological speculations, cementing his reputation as one of the greatest and most versatile writers of the twentieth century. “This book is just that: reflections of a highly polished mind that uncannily approximate the century’s fragments of shattered traditions.” —Time

Throughout his long, hectic and astonishingly varied life, Johann Wolfgang von Goethe (1749–1832) would jot down his passing thoughts on theatre programmes, visiting cards, draft manuscripts and even bills ... Goethe was probably the last true ‘Renaissance Man’. Although employed as a Privy Councillor at the Duke of Weimar’s court, where he helped oversee major mining, road-building and irrigation projects, he also painted, directed plays, carried out research in anatomy, botany and optics – and still found time to produce masterpieces in every literary genre. His fourteen hundred Maxims and Reflections reveal some of his deepest thought on art, ethics, literature and natural science, but also his immediate reactions to books, chance encounters or his administrative work. Although variable in quality, the vast majority have a freshness and immediacy which vividly conjure up Goethe the man. They make an ideal introduction to one of the greatest of European writers.

Kafka’s aphorisms are fascinating glimpses into the lure and the enigma of the form itself. • From the acclaimed author of The Metamorphosis and The Trial—and one of the most acclaimed writers of the twentieth century. The aphorism eludes definition: it can appear to be a random jotting or a more polished observation. Whether arbitrary fragment or crystalline shard, an aphorism captures the inception of a thought. Franz Kafka composed aphorisms during two periods in his life. A series of 109 was written between September 1917 and April 1918, in Zürau, West Bohemia, while Kafka was on a visit to his sister Ottla, hoping for a brief respite following the diagnosis of the tuberculosis virus that would eventually claim his life. They were originally published in 1931, seven years after his death by his friend and literary executor Max Brod, under the title Betrachtungen über Sünde, Hoffnung, Leid, und den wahren Wag (Reflections on Sin, Hope, Suffering, and the True Way). The second sequence of aphorisms, numbering 41, originally appeared as entries in Kafka’s diary from January 6 to February 29, 1920. They, too, were published posthumously, under the title “Er”: Aufzeichnungen aus dem Jahr 1920 (“He”: Reflections from the Year 1920).

This book is a selection of aphorisms and reflections excerpted from the voluminous works of the German philosopher and psychologist, Ludwig Klages. He was a fierce critic of what he saw as the lack of quality in the modern world, which he held to be a product of modern ideas and organised Christianity in our era. For Klages, the world is divided between life-affirming beliefs that venerate nature and those anti-natural forces that promote materialism and rationalism. To overcome these anti-life forces, Klages wished to return European consciousness back to its pagan roots and renew the link between man and sacred nature. He opposed technocratic rationalism, illusions of progress, and democracy, which he believed to be antithetical to true culture. His aphorisms defend paganism and a healthy Eros for a renewed future. “A pagan metaphysical system would not be philosophy as one understands that word today, i.e., the hair-splitting rehashing of such life-alien concepts as would be appropriate to the lecture hall; nor would it be characterized by that sort of factitious profundity that seeks to conceal its utter inability to solve the riddles of thought behind a veil of second-rate poetic fables. Neither should a genuine pagan metaphysics resemble that which passes for science in the modern world… Before we can discover truths that go to the very roots, we must possess a greater fund of inwardness than can be discerned in those thinkers who, for at least the last five hundred years, have expended their energies exclusively within the realm of reason.”—p. 143