The Latin American philosopher Ernesto Mayz Vallenilla published the first study of Kant's concept of nothingness in 1965. This translation of Mayz Vallenilla's ground-breaking work makes it available in English for the first time. Mayz Vallenilla's interpretation is deeply informed by Heidegger's reading of Kant, against the background of the early 20th century neo-Kantian tradition. He offers a detailed interpretation and critique of “nothing” as it appears in the Amphiboly chapter of the Critique of Pure Reason and presents an analysis of Kant's Table of Nothing which understands temporality as the horizon of all possible cognition[AE1] , including cognition of real nothings. Accompanied by translator's notes and a glossary, Addison Ellis' translation includes extensive commentary and an introduction providing historical context and references to the original sources in German. He preserves key terminology and phrasing from the original text and allows an often-neglected connection to be made between the Kantian tradition in Latin America and the tradition in the Anglophone world.

Sartre explains the theory of existential psychoanalysis in this treatise on human reality.

Occupying him for more than the last decade of his life, this volume includes the first English translation of Kant's last major work, the so-called Opus postumum, which he described as his "chef d'oeuvre" and the keystone of his entire philosophical system.

A new 2024 translation of Martin Heidegger's major work "Being and Time" (Sein und Zeit), originally published in 1927 in multiple publications. This edition contains a new afterword by the Translator, a timeline of Heidegger's life and works, a philosophic index of core Heideggerian concepts and a guide for terminology across 19th and 20th century Existentialists. This translation is designed for readability and accessibility to Heidegger's enigmatic and dense philosophy. Complex and specific philosophic terms are translated as literally as possible and academic footnotes have been removed to ensure easy reading. Being and Time presents a complex philosophical discourse on the nature of being (Sein) and time (Zeit), focusing in particular on the temporal-existentialist concept of Dasein, a term that combines the German words for "to be" (sein) and "there" (da). This classic philosophic work examines the traditional metaphysical understanding of being, arguing that this understanding, typically based on the idea of a constant presence, fails to account for the temporal and existential dimensions of being. Heidegger proposes that an understanding of being requires an analysis of Dasein, which is characterized not only by its existence, but also by its being in the world and its temporal existence. The concept of Dasein is central to the his argument, emphasizing that Dasein is always already situated in a world, and its understanding of being is shaped by its temporal existence. This perspective challenges traditional metaphysical notions of being as static and unchanging, proposing instead that being is fundamentally temporal and connected to human existence and understanding. As the title suggests, Heidegger sees the question of Being as indistinguishable from Time, arguing that Newtonian conceptions of time as a series of now-points are inadequate for understanding the being of Dasein. His Ontochronology argues that the existential and ontological analysis of Dasein reveals a more fundamental concept of time, one that is integral to the structure of Being itself. The text further elaborates on the idea of "thrownness" and several other existentialist themes. Thrownness is one of the three conditions that signifies Dasein's immersion in the world, where it finds itself already entangled in a web of relations and meanings. This "thrownness", combined with Dasein's inherent being-toward-death, underscores the existential condition of human beings, framing their existence as a continual engagement with their own finitude and the possibilities of their being. Heidegger posits that understanding the nature of being requires a fundamental rethinking of both being and time, dogmatically stating that the true nature of being can only be grasped through an understanding of the temporality that characterizes the existence of being.

Although it is common to see Kant's philosophy as at its core a reaction to (and partial rejection of) the dogmatism and rationalism of Leibniz, Wolff, and their followers, it is surprising how little detailed and critical study there has been of the relation between Leibniz and Kant. How did Kant understand Leibniz's philosophy? Did he correctly understand Leibniz's philosophy? Since only a portion of Leibniz's philosophical writings were published prior to Kant's critical period, is there a "true Leibniz" that Kant did not know? Are all of Kant's criticisms of Leibniz in particular and Leibnizian rationalism in general justified? Or does Leibniz have an answer to Kant's philosophy? Moreover, how should we understand the reception of Leibniz's philosophy in 18th-century Enlightenment Germany? Leibniz and Kant seeks to examine the relation between Leibniz and Kant by collecting essays written by some of the leading scholars of the history of modern philosophy, all of whom have in common a deep knowledge of both philosophers. This anthology further aims to create a dialogue between scholars of early modern philosophy and Kantians and to fill a lacuna in historical and philosophical scholarship. The essays contained here address fundamental questions of metaphysics, epistemology, and philosophical theology in Leibniz and Kant and address Kant's understanding and interpretation of his philosophical predecessor.

This text presents a concise and accessible introduction Jean-Paul Satre's existentialist book 'Being and Nothingness'.

Phenomenology, together with Marxism, pragmatism, and analytic philosophy, dominated philosophy in the 20th century and Edmund Husserl is usually thought to have been the first to develop the concept. The author argues for a return to phenomenology's origins in epistemology and does so by locating its roots in the work of Immanuel Kant.