Search results for ""kant""

In Animals and the Limits of Postmodernism, Gary Steiner illuminates postmodernism's inability to produce viable ethical and political principles. Ethics requires notions of self, agency, and value that are not available to postmodernists. Thus, much of what is published under the rubric of postmodernist theory lacks a proper basis for a systematic engagement with ethics. Steiner demonstrates this through a provocative critique of postmodernist approaches to the moral status of animals, set against the background of a broader indictment of postmodernism's failure to establish clear principles for action. He revisits the ideas of Derrida, Foucault, Nietzsche, and Heidegger, together with recent work by their American interpreters, and shows that the basic terms of postmodern thought are incompatible with definitive claims about the moral status of animals-as well as humans. Steiner also identifies the failures of liberal humanist thought in regards to this same moral dilemma, and he encourages a rethinking of humanist ideas in a way that avoids the anthropocentric limitations of traditional humanist thought. Drawing on the achievements of the Stoics and Kant, he builds on his earlier ideas of cosmic holism and non-anthropocentric cosmopolitanism to arrive at a more concrete foundation for animal rights.

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In Animals and the Limits of Postmodernism, Gary Steiner illuminates postmodernism's inability to produce viable ethical and political principles. Ethics requires notions of self, agency, and value that are not available to postmodernists. Thus, much of what is published under the rubric of postmodernist theory lacks a proper basis for a systematic engagement with ethics. Steiner demonstrates this through a provocative critique of postmodernist approaches to the moral status of animals, set against the background of a broader indictment of postmodernism's failure to establish clear principles for action. He revisits the ideas of Derrida, Foucault, Nietzsche, and Heidegger, together with recent work by their American interpreters, and shows that the basic terms of postmodern thought are incompatible with definitive claims about the moral status of animals-as well as humans. Steiner also identifies the failures of liberal humanist thought in regards to this same moral dilemma, and he encourages a rethinking of humanist ideas in a way that avoids the anthropocentric limitations of traditional humanist thought. Drawing on the achievements of the Stoics and Kant, he builds on his earlier ideas of cosmic holism and non-anthropocentric cosmopolitanism to arrive at a more concrete foundation for animal rights.

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Richard Eldridge explores the ability of dense and formally interesting literature to respond to the complexities of modern life. Beyond simple entertainment, difficult modern works cultivate reflective depth and help their readers order and interpret their lives as subjects in relation to complex economies and technological systems. By imagining themselves in the role of the protagonist or the authorial persona, readers become immersed in structures of sustained attention, under which concrete possibilities of meaningful life, along with difficulties that block their realization, are tracked and clarified. Literary form, Eldridge argues, generates structures of care, reflection, and investment within readers, shaping--if not stabilizing--their interactions with everyday objects and events. Through the experience of literary forms of attention, readers may come to think and live more actively, more fully engaging with modern life, rather than passively suffering it. Eldridge considers the thought of Descartes, Kant, Adorno, Benjamin, Stanley Cavell, and Charles Taylor in his discussion of Goethe, Wordsworth, Rilke, Stoppard, and Sebald, advancing a philosophy of literature that addresses our desire to read and the meaning and satisfaction that literary attention brings to our fragmented modern lives.

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Liberal thinkers of the eighteenth and nineteenth centuries were alert to the political costs and human cruelties involved in European colonialism, but they also thought that European expansion held out progressive possibilities. In Progress, Pluralism, and Politics David Williams examines the colonial and anti-colonial arguments of Adam Smith, Immanuel Kant, Jeremy Bentham, and L.T. Hobhouse.Williams locates their ambivalent attitude towards European conquest and colonial rule in a set of tensions between the impact of colonialism on European states, the possibilities of progress in distant and diverse places, and the relationship between universalism and cultural pluralism. In so doing he reveals some of the central ambiguities that characterize the ways that liberal thought has dealt with the reality of an illiberal world. Of particular importance are appeals to various forms of universal history, attempts to mediate between the claims of identity and the reality of difference, and the different ways of thinking about the achievement of liberal goods in other places.Pointing to key elements in still ongoing debates within liberal states about how they should relate to illiberal places, Progress, Pluralism, and Politics enriches the discussion on political thought and the relationship between liberalism and colonialism.

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As a philosopher, Richard McKeon spent his career developing Pragmatism in a new key, specifically by tracing the ways in which philosophic problems arise in fields other than philosophy—across the natural and social sciences and aesthetics—and showed the ways in which any problem, pushed back to its beginning or taken to its end, is a philosophic problem. The roots of this book, On Knowing—The Social Sciences, are traced to McKeon’s classes where he blended philosophy with physics, ethics, politics, history, and aesthetics. This volume—the second in a series—leaves behind natural science themes to embrace freedom, power, and history, which, McKeon argues, lay out the whole field of human action. The authors McKeon considers—Hobbes, Machiavelli, Spinoza, Kant, and J. S. Mill—show brilliantly how philosophic methods work in action, via analyses that do not merely reduce or deconstruct meaning, but enhance those texts by reconnecting them to the active history of philosophy and to problems of ethics, politics, and history. The waves of modernism and post-modernism are receding. Philosophic pluralism is now available, fully formulated, in McKeon’s work, spreading from the humanities to the social sciences.

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In this imaginative and comprehensive study, Edward Casey, one of the most incisive interpreters of the Continental philosophical tradition, offers a philosophical history of the evolving conceptualizations of place and space in Western thought. Not merely a presentation of the ideas of other philosophers, "The Fate of Place" is acutely sensitive to silences, absences, and missed opportunities in the complex history of philosophical approaches to space and place. A central theme is the increasing neglect of place in favor of space from the seventh century A.D. onward, amounting to the virtual exclusion of place by the end of the eighteenth century. Casey begins with mythological and religious creation stories and the theories of Plato and Aristotle and then explores the heritage of Neoplatonic, medieval, and Renaissance speculations about space. He presents an impressive history of the birth of modern spatial conceptions in the writings of Newton, Descartes, Leibniz, and Kant and delineates the evolution of twentieth-century phenomenological approaches in the work of Husserl, Merleau-Ponty, Bachelard, and Heidegger. In the book's final section, Casey explores the postmodern theories of Foucault, Derrida, Tschumi, Deleuze and Guattari, and Irigaray.

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An account of criticism as an urgent response to what moves us. Criticism begins when we put down a book to tell someone about it. It is what we do when we face a work or event that bowls us over and makes us scramble for a response. As Michel Chaouli argues, criticism involves three moments: Something speaks to me. I must tell you about it. But I don’t know how. The heart of criticism, no matter its form, lies in these surges of thoughts and feelings. Criticism arises from the fundamental need to share what overwhelms us. We tend to associate criticism with scholarship and journalism. But Chaouli is not describing professional criticism, but what he calls “poetic criticism”—a staging ground for surprise, dread, delight, comprehension, and incomprehension. Written in the mode of a philosophical essay, Something Speaks to Me draws on a wide range of writers, artists, and thinkers, from Kant and Schlegel to Merleau-Ponty, Bachelard, Barthes, and Cavell. Reflecting on these dimensions of poetic experience, Something Speaks to Me is less concerned with joining academic debates than communicating the urgency of criticism.

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Una introducción perfecta a la historia de la filosofía.Este libro completamente ilustrado explica las ideas clave de los científicos más grandes de la historia y explora todas las ramas del pensamiento filosófico de una manera visual única. Explora cómo el ser humano se ha cuestionado el mundo que le rodea a lo largo de las civilizaciones y encuentra las respuestas de los filósofos a las "grandes preguntas" de la vida.Cómo funciona la filosofía, una guía clara y accesible de la filosofía, combina infografías detalladas y un texto claro para explicar los conceptos fundamentales de la filosofía. Cubriendo todo, desde la ética hasta la epistemología y la fenomenología, este libro presenta las ideas y teorías filosóficas así como a filósofos clave, desde Platón y Sócrates hasta Nietzsche, Wittgenstein y Kant, de una manera novedosa y fácil de entender.Conoce las respuestas a las "grandes preguntas" de la vidaDesarrolla tu pensamiento crítico reflexionando con preguntas como ¿cómo debemos vivir?, ¿qué es el bien?, ¿qué es el mal?, ¿cómo deberíamos organizar la sociedad? Estas son cuestiones fundamentales que no son solo los cimientos de la filosofía, sino que también son temas de conversación en nuestra vida diaria.En este libro de filosofía encontrarás numerosas teorías e ideas que han proporcionado los filósofos como Friedrich Nietzsche e Immanuel Kant, para contestar a esas preguntas, así como las justificaciones de los puntos de vista. Algunas te serán familiares o estarán en armonía con tus propias ideas, lo cual quizá te dará materia para reflexionar todavía más.Este libro es el complemento ideal a El libro de la filosofía de las serie de Big Ideas (Spanish Edition)Con un lenguaje claro y fácil de comprender este libro de filosofía explica en detalle todo lo que necesitas saber para tener una base sólida en la materia a través de los siguientes capítulos:Fundamentos.Filosofía analítica.Filosofía continental.Filosofía de la mente.Bien y mal.Filosofía política.Lógica.Cómo funciona la filosofía, pertenece a la colección de libros juveniles en español de Conocimiento de la editorial DK, un rincón de nuestro catálogo destinado a mentes jóvenes curiosas que estén interesadas en conocer más sobre el mundo que les rodea, con disciplinas tales como la filosofía, economía y psicología. Los títulos incluidos en esta colección responden a infinidad de preguntas con un lenguaje sencillo y cercano y se apoyan en formidables ilustraciones y esquemas para ayudar a entender complejos asuntos y teorías que capten el interés del público juvenil, mientras desarrollan sus habilidades lectoras y sus conocimientos generales.

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Waarom spreken Franstaligen over de peripherie bruxelloise en over een carcan flamand rond Brussel en waarom willen de Vlamingen de Brusselse olievlek 'indijken' of 'indammen'? Waarom vragen de Franstalige partijen de territoriale uitbreiding van het Brussels Hoofdstedelijk Gewest en waarom wordt dit langs Vlaamse kant radicaal afgewezen? Deze tegenstellingen zijn te lapidair, maar maken duidelijk dat de twee grootste taalgemeenschappen in Belgie een andere visie hebben over de Vlaamse Rand en over de relatie van dit ommeland met de hoofdstad. Hoe komt dat? Welke historische evoluties liggen daaraan ten grondslag? Dit tweede nummer in de reeks 'Accenten uit de geschiedenis van Vlaams-Brabant' verschijnt in opdracht van de provincie Vlaams-Brabant en is een realisatie van het ADVN, archief-, documentatie- en onderzoekscentrum. In het boek zijn ook een aantal foto's opgenomen uit de reportage die persfotograaf Michiel Hendryckx speciaal voor deze gelegenheid maakte en die her en der in de provincie zal worden tentoongesteld. Zijn lens registreerde tot zijn eigen verwondering het nog sterk landelijk karakter van de streek.

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El mar, ese desierto de agua sin límites, incontrolable y con voz propia siempre ha desbordado todo entendimiento y su naturaleza sublime, como afirmaba Kant, impone a la imaginación la difícil tarea de imaginar lo infinito, algo que, paradójicamente, a su vez nos induce a pensar en la infinitud del espíritu. Gracias a ese carácter voluble e imprevisible, el mar es capaz de revelarnos el espíritu en un sinfín de dualidades; el mar es el yin y el yang; por un lado, nos ofrece su lado amable, la condición uterina de esa impetuosa madre antigua como lo llamaba Walt Whitman, su fuerza sanadora, las promesas que sugiere su inalcanzable lejanía y por otro, su carácter hostil e indómito, ese mare tenebrosum capaz de conducirnos a los más oscuros abismos mostrando su total inmisericordia.Los poemas escogidos para esta antología son una humilde muestra de la importancia de la imagen del mar a través de la historia de la poesía japonesa, desde el primero, perteneciente a la antología Manyoos

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Dieser dritte Band von Wilhelm Diltheys Briefwechsel enthält ausgewählte Briefe von und an Dilthey aus den Jahren 1896-1905. Die hier größtenteils erstmalig aus den Nachlässen Diltheys und seiner zahlreichen Briefpartner edierten und kommentierten Briefe geben Aufschluss über die Lebens- und Arbeitssituation Diltheys während seiner letzten zehn Jahre als ordentlicher Professor der Philosophie an der Friedrich-Wilhelms-Universität Berlin bis zu seiner Emeritierung im Juli 1905. Einen inhaltlichen Schwerpunkt der Briefe dieses Bandes bildet durchgehend vor allem Diltheys Initiierung, Organisation und Leitung der Kant-Akademieausgabe. Ein weiterer Arbeitsschwerpunkt Diltheys liegt seit ca. 1900 in seinem Engagement für die Durchführung einer interuniversitär geplanten Leibniz-Akademieausgabe und seinen damit zusammenhängenden eigenen Forschungen, Aktivitäten und Schriften. Neben diesen beiden Großprojekten, an denen Dilthey maßgeblich und federführend beteiligt war, arbeitete er unermüdlich am zweiten Band des Lebens Schleiermachers und der Fortsetzung zur Grundlegung der Geisteswissenschaften parallel weiter, in der Hoffnung beides noch fertigstellen zu können. Darüber hinaus veranschaulichen gerade die Briefe dieses Zeitraums Diltheys teilweise chaotischen Arbeitsstil sowie den fordernden Umgang mit seinen engsten Mitarbeitern, wie etwa Paul Menzer, Alfred Heubaum, Paul Ritter und Herman Nohl.

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The 173 stories collected in Alexander Kluge’s The Devil’s Blind Spot range from a dozen pages to just half a page in length: these tales are like novels in pill form. The whole is arranged in five chapters. The first group illustrates the little-known virtues of the Devil; the second explores love (from Kant to the opera); the third (entitled “Sarajevo Is Everywhere”) addresses power; the fourth considers the cosmos; and the fifth ranges all our “knowledge” against our feelings. Stories such as “Origin of Iraq as a Case for the Files” and “The Devil in the White House” display Alexander Kluge’s special genius for making found material his own. From the wreck of the Kursk to failed love affairs to Chernobyl, Kluge alights on precise details, marching us step by step through a black comedy of the exact stages of thinking that lead to disaster. These semi-documentary stories radiate what W.G. Sebald termed “Kluge’s intellectual steadfastness” as he undertakes his “archaeological excavation of the slag-heaps of our collective existence.”

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In The Sovereign Self, Grant H. Kester examines the evolving discourse of aesthetic autonomy from its origins in the Enlightenment through avant-garde projects and movements in the nineteenth and twentieth centuries. Kester traces the idea of aesthetic autonomy—the sense that art should be autonomous from social forces while retaining the ability to reflect back critically on society—through Kant, Schiller, Hegel, Marx, and Adorno. Kester critiques the use of aesthetic autonomy as the basis for understanding the nature of art and the shifting relationship between art and revolutionary praxis. He shows that dominant discourses of aesthetic autonomy reproduce the very forms of bourgeois liberalism that autonomy discourse itself claims to challenge. Analyzing avant-garde art and political movements in Russia, India, Latin America, and elsewhere, Kester retheorizes the aesthetic beyond autonomy. Ultimately, Kester demonstrates that the question of aesthetic autonomy has ramifications that extend beyond art to encompass the nature of political transformation and forms of anticolonial resistance that challenge the Eurocentric concept of “Man,” upon which the aesthetic itself often depends.

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Ever since Plato expelled the poets from his ideal state, the ethics of art has had to confront philosophy's denial of art's morality. In Art before the Law, Ruth Ronen proposes a new outlook on the ethics of art by arguing that art insists on this tradition of denial, affirming its singular ethics through negativity. Ronen treats the mechanism of negation as the basis for the relationship between art and ethics. She shows how, through moves of denial, resistance, and denouncement, art exploits its negative relation to morality. While deception, fiction, and transgression allegedly locate art outside morality and ethics, Ronen argues they enable art to reveal the significance of the moral law, its origins, and the idea of the good. By employing the thought of Freud and Lacan, Ronen reconsiders the aesthetic tradition from Plato through Kant and later philosophers of art in order to establish an ethics of art. An interdisciplinary study, Art before the Law is sure to be of interest both to academic philosophers and to those interested in psychoanalytic theory and practice.

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Jean-François Lyotard (1924-1998) was one of the most important French philosophers of the Twentieth Century. His impact has been felt across many disciplines: sociology; cultural studies; art theory and politics. This volume presents a diverse selection of interviews, conversations and debates which relate to the five decades of his working life, both as a political militant, experimental philosopher and teacher. Including hard-to-find interviews and previously untranslated material, this is the first time that interviews with Lyotard have been presented as a collection. Key concepts from Lyotard’s thought – the differend, the postmodern, the immaterial – are debated and discussed across different time periods, prompted by specific contexts and provocations. In addition there are debates with other thinkers, including Emmanuel Levinas and Jacques Derrida, which may be less familiar to an Anglophone audience. These debates and interviews help to contextualise Lyotard, highlighting the importance of Marx, Freud, Kant and Wittgenstein, in addition to the Jewish thought which accompanies the questions of silence, justice and presence that pervades Lyotard’s thinking.

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Stanley Cavell's unique contributions to the study of epistemology, ethics, aesthetics, film, Shakespeare, and American philosophy have all received wide acclaim. But there has been relatively little recognition of the pertinence of Cavell's work to our understanding of political philosophy. The Claim to Community fills this gap with essays from a wide range of prominent American, English, French, and Italian philosophers and political theorists, as well as a lengthy response to the essays by Cavell himself. The topics covered include Cavell's understanding of political community, philosophical anthropology, moral perfectionism, the positivist distinction between fact and value, political friendship, the differences between political and aesthetic disagreement, political romanticism, "the pursuit of happiness," tragedy, and race. There are also evaluations of the ways Cavell's positions on these and other matters compare with those of Plato, Aristotle, Montaigne, Kant, John Stuart Mill, Thoreau, Nietzsche, Michel Foucault, Hannah Arendt, Carl Schmitt, Peter Winch, Wittgenstein, and Fred Astaire. This volume will be of great interest to political theorists and political philosophers, as well as to students of literature and film.

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Robert Brandom is one of the most renowned contemporary American philosophers, discussed widely in analytic as well as continental philosophical communities on both sides of the Atlantic. His innovative approach to language and rationality combines the philosophies of language and mind, epistemology, metaphysics, and logic with intriguing interpretations of historical figures such as Kant, Hegel, and Wittgenstein. Yet, due to its boldly unorthodox and highly technical nature, Brandom's work can also be daunting for the beginner. In this accessible book, Ronald Loeffler provides a critical and clear-headed guide through the maze of Brandom's philosophy. He conveys the pioneering nature of Brandom's approach to language and communication, with its unabashed appropriation of the German Idealistic tradition, and offers focused, sure-footed introductions to all major aspects of Brandom’s thought, including his normative pragmatics and inferential role semantics and his theories of empirical knowledge, logic, linguistic representation, and objectivity. This book will be essential reading for students of philosophy, as well as those in related fields with interests in language, communication, and the nature of norm-governed social interaction.

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From 1968 until his death in 2003, Gerald Hanratty was professor of philosophy at University College Dublin. In this volume dedicated to his memory, Fran O'Rourke has assembled twenty-six essays reflecting Hanratty's broad philosophical interests, dealing with central questions of human existence and the ultimate meaning of the universe. Whether engaged in historical investigations into Gnosticism or the Enlightenment, Hanratty was concerned with fundamental themes in the philosophy of religion and philosophical anthropology. Human Destinies brings together a wide range of approaches to these central questions. Included are historical studies of classical thinkers of the ancient and medieval periods (Aristotle, Plotinus, Augustine, Aquinas) and studies of numerous modern authors (among them, Kant, Husserl, Heidegger, Marcel, Adorno, Derrida, Plantinga, Scruton, and many others). Contributors: Fran O'Rourke, Peter L. P. Simpson, Rowland Stout, Andrew Smith, Eoin G. Cassidy, Cyril O'Regan, Michael Nolan, Patrick Masterson, Tim Lynch, James R. O'Shea, Ciarán McGlynn, Maria Baghramian, Mark Dooley, Brendan Purcell, Brendan Sweetman, Ciarán Benson, Richard Kearney, Dermot Moran, Belinda McKeon, Brian Elliott, Eileen Brennan, Liberato Santoro-Brienza, Brian O'Connor, Timothy Mooney, David Walsh, and Gerard Casey.

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In Mood and Trope, John Brenkman introduces two provocative propositions to affect theory: that human emotion is intimately connected to persuasion and figurative language; and that literature, especially poetry, lends precision to studying affect because it resides there not in speaking about feelings, but in the way of speaking itself. Engaging a quartet of modern philosophers--Kant, Nietzsche, Heidegger, and Deleuze--Brenkman explores how they all approach the question of affect primarily through literature and art. He draws on the differences and dialogues among them, arguing that the vocation of criticism is incapable of systematicity and instead must be attuned to the singularity and plurality of literary and artistic creations. In addition, he confronts these four philosophers and their essential concepts with a wide array of authors and artists, including Pinter and Poe, Baudelaire, Jorie Graham and Li-Young Lee, Shakespeare, Tino Sehgal, and Francis Bacon. Filled with surprising insights, Mood and Trope provides a rich archive for rethinking the nature of affect and its aesthetic and rhetorical stakes.

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Augustine famously claimed that the virtues of pagan Rome were nothing more than splendid vices. This critique reinvented itself as a suspicion of acquired virtue as such, and true Christian virtue has, ever since, been set against a false, hypocritical virtue alleged merely to conceal pride. "Putting On Virtue" reveals how a distrust of learned and habituated virtue shaped both early modern Christian moral reflection and secular forms of ethical thought. Jennifer A. Herdt develops her claims through an argument of broad historical sweep, which brings together the Aristotelian tradition, as taken up by Thomas Aquinas, with the early modern thinkers who shaped modern liberalism. In chapters on Luther, Bunyan, the Jansenists, Mandeville, Hume, Rousseau, and Kant, she argues that efforts to make a radical distinction between true Christian virtue and its tainted imitations actually created an autonomous natural ethics separate from Christianity. This secular value system valorized pride and authenticity, while rendering graced human agency less meaningful. Ultimately, "Putting On Virtue" traces a path from suspicion of virtue to its secular inversion, from confession of dependence to assertion of independence.

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The second edition of Jack Crumley's An Introduction to Epistemology strikes a balance between the many issues that engage contemporary epistemologists and the contributions of the major historical figures. He shows not only how philosophers such as Descartes, Hume, Locke, Berkeley, and Kant foreground the contemporary debates, but also why they deserve consideration on their own terms.A substantial revision of the first edition, the second edition is even more accessible to students. The new edition includes recent work on contextualism, evidentialism, externalism and internalism, and perceptual realism; as well, the chapter on coherence theory is substantially revised, reflecting recent developments in that area. New to this second edition is a chapter on feminist epistemology, which includes discussions of major positions and themes, such as feminist empiricism, feminist standpoint epistemology, postmodern epistemology, and feminist critiques of objectivity. It presents the important contributions of philosophers such as Sandra Harding, Helen Longino, Genevieve Lloyd, and others. Each chapter ends with a list of study questions and readings for further study.

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Having only emerged in the past few decades, Feminist Philosophy is rapidly developing its own thrust in areas of particular importance to feminism-and women more generally-while also reevaluating and reshaping most other fields of philosophy, from ethics to logic and Marxism to environmentalism. It draws not only on feminist philosophers but criticizes, approves, or appropriates the work of the leading philosophers of all times. The introduction to this reference work provides a useful overview of the subject area and the chronology runs the gamut from Ancient Greek philosophers to contemporary feminist ones. The cross-referenced dictionary entries cover both the central figures and ideas from the historical tradition of philosophy, as well as ideas and theories from contemporary feminist philosophy, such as epistemology (the philosophy of science) and topics that have been introduced by the feminist movement itself, like abortion and sexuality. In addition to including entries on Aristotle, Plato, Descartes, Kant, Wollstonecraft, Beauvoir, and Daly, relevant aspects of other fields of philosophy, the major concepts, and prevailing interpretations and conjectures are also covered. A comprehensive bibliography allows for further reading.

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In Skeptical Environmentalism, Robert Kirkman raises doubts about the speculative tendencies elaborated in environmental ethics, deep ecology, social ecology, postmodern ecology, ecofeminism, and environmental pragmatism. Drawing on skeptical principles introduced by David Hume, Kirkman takes issue with key tenets of speculative environmentalism, namely that the natural world is fundamentally relational, that humans have a moral obligation to protect the order of nature, and that understanding the relationship between nature and humankind holds the key to solving the environmental crisis. Engaging the work of Kant, Hegel, Descartes, Rousseau, and Heidegger, among others, Kirkman reveals the relational worldview as an unreliable basis for knowledge and truth claims, and, more dangerously, as harmful to the intellectual sources from which it takes inspiration. Exploring such themes as the way knowledge about nature is formulated, what characterizes an ecological worldview, how environmental worldviews become established, and how we find our place in nature, Skeptical Environmentalism advocates a shift away from the philosopher’s privileged position as truth seeker toward a more practical thinking that balances conflicts between values and worldviews.

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Demystifying the key ideas of the world's greatest philosophers, and exploring all of the most important branches of thought including philosophy of science, philosophy of religion and feminist philosophy in a uniquely visual way, this book is the perfect introduction to the history of philosophy. A clear and accessible guide to philosophy, How Philosophy Works combines bold infographics and jargon-free text to demystify fundamental concepts. Covering everything from ethics to epistemology and phenomenology, the book presents the ideas and theories of key philosophical traditions and philosophers - from Plato and Socrates to Nietzsche and Wittgenstein via Kant - in a novel, easy-to-understand way. Its infographics will help you to understand the elements of philosophy on a conceptual level and, by tackling life's "big questions", it will help you to look at the world in an entirely new way. With its unique graphic approach and clear, authoritative text, How Philosophy Works is the perfect introduction to philosophy, and the ideal companion to DK's The Philosophy Book in the "Big Ideas" series.

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'Out of the crooked timber of humanity, no straight thing was ever made.' Immanuel KantIsaiah Berlin was one of the most important philosophers of the twentieth century - an activist of the intellect who marshalled vast erudition and eloquence in defence of the endangered values of individual liberty and moral and political plurality. In The Crooked Timber of Humanity he exposes the links between the ideas of the past and the social and political cataclysms of our own time: between the Platonic belief in absolute truth and the lure of authoritarianism; between the eighteenth-century reactionary ideologue Joseph de Maistre and twentieth-century Fascism; between the romanticism of Schiller and Byron and the militant - and sometimes genocidal - nationalism that convulses the modern world. This new edition features a revised text, a new foreword in which award-winning novelist John Banville discusses Berlin's life and ideas, particularly his defence of pluralism, and a substantial new appendix that provides rich context, including letters and previously uncollected writings by Berlin, notably his virtuoso review of Bertrand Russell's A History of Western Philosophy.

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'This is brilliant. A book about women in philosophy by women in philosophy – love it!' Elif ShafakWhere are the women philosophers? The answer is right here.The history of philosophy has not done women justice: you’ve probably heard the names Plato, Kant, Nietzsche and Locke – but what about Hypatia, Arendt, Oluwole and Young?The Philosopher Queens is a long-awaited book about the lives and works of women in philosophy by women in philosophy. This collection brings to centre stage twenty prominent women whose ideas have had a profound – but for the most part uncredited – impact on the world.You’ll learn about Ban Zhao, the first woman historian in ancient Chinese history; Angela Davis, perhaps the most iconic symbol of the American Black Power Movement; Azizah Y. al-Hibri, known for examining the intersection of Islamic law and gender equality; and many more.For anyone who has wondered where the women philosophers are, or anyone curious about the history of ideas – it's time to meet the philosopher queens.

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Danger: Diabolik (1968) was adapted from a comic that has been a social phenomenon in Italy for over fifty years, featuring a masked master criminal-part Fantomas, part James Bond-and his elegant companion Eva Kant. The film partially reinvents the character as a countercultural prankster, subverting public officials and the national economy, and places him in a luxurious and futuristic underground hideout and Eva in a series of unforgettable outfits. A commercial disappointment on its original release, Danger: Diabolik's reputation has grown along with that of its director, Mario Bava, the quintessential cult auteur, while the pop-art glamour of its costumes and sets have caught the imagination of such people as Roman Coppola and the Beastie Boys. This study examines its status as a comic-book movie, including its relation both to the original fumetto and to its sister-film, Barbarella. It traces its production and initial reception in Italy, France, the U.S., and the U.K., and its cult afterlife as both a pop-art classic and campy "bad film" featured in the final episode of Mystery Science Theatre 3000.

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Soren Kierkegaard (1813-55), one of the most original thinkers of the nineteenth century, wrote widely on religious, psychological, and literary themes. This book shows how Kierkegaard developed his views in emphatic opposition to prevailing opinions. It describes his reaction to the ethical and religious theories of Kant and Hegel, and it also contrasts his position with doctrines advanced by men like Feuerbach and Marx. Kierkegaard's seminal diagnosis of the human condition, which emphasizes the significance of individual choice, has arguably been his most striking philosophical legacy, particularly for the growth of existentialism. Both that and his arresting but paradoxical conception of religious belief are critically discussed, and Patrick Gardiner concludes this lucid introduction by showing how Kierkegaard has influenced contemporary thought. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.

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Hadewijch (ca. 1210-1260) is een figuur die, ook internationaal, blijft boeien. Als auteur is zij bijzonder creatief en artistiek. Als begijn behoort Hadewijch tot een revolutionaire vrouwenbeweging, gevormd door "godvruchtige vrouwen" die, zelfbewust, niet in het klooster en evenmin in het huwelijk willen treden. Geestelijk en materieel zelfstandig komen deze eerste begijnen - die dus nog niet de "begijntjes" van de latere begijnhoven zijn - in conflict met de maatschappelijke orde. Zo hebben zij de reactie te verduren van clerici, wereldlijke en kerkelijke gezagsdragers en officiele religieuzen. Als mystica stelt Hadewijch, naast het heerlijke aspect van de liefdesgemeenschap, ook de pijnlijke kant ervan in het licht: met de minnegenieting gaat volgens haar een steeds heviger verlangen gepaard; in de eenheid wordt het anders-zijn van de Geliefde des te sterker. De vereniging met God is dan ook geen geestverheffing die de mens onttrekt aan het mens-zijn. Het echte een-zijn bestaat, integendeel, in het samenspel van "rusten" in God en "werken in deze wereld", van "God met God zijn" en "mens met de Mens" (Jezus). "Als mens zult ge leven!" - dat is de keiharde kern van Hadewijchs leven en leer.

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Le present ouvrage considere l'autonomie comme un concept charniere entre la philosophie et la theologie. La premiere partie est consacree a Kant, figure emblematique de la modernite, et etudie le concept d'autonomie dans son oeuvre. La seconde presente, au croisement de la philosophie et de la theologie, l'oeuvre majeure de Th. Steinbuchel (1888-1949), Die philosophische Grundlegung der katholischen Sittenlehre, en se centrant sur la reception kantienne qu'il opere et sur le concept d'autonomie qu'il developpe. La troisieme partie est consacree a la morale autonome d'Auer, pere de la morale autonome en contexte chretien. De cette facon sont presentes trois modeles d'autonomie en morale qui constituent la plate forme de depart pour la quatrieme partie, reflexive. Un double mouvement l'anime: d'un cote, un mouvement philosophique qui considere l'autonomie dans son emergence, dans son deploiement a travers le sujet moral et la realite autonome, jusq'a sa mise en question par le mal radical; de l'autre, un mouvement theologique qui reprend le concept d'autonomie dans la perspective dynamique de l'histoire du salut, a savoir: l'autonomie creee, l'autonomie blessee, et l'autonomie liberee. Ainsi il apparait comment l'autonomie peut jouer un role crucial dans la rencontre entre les reflections philosophique et theologique.

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Today we associate prejudice with ignorance and bigotry and consider it a source of injustice. So how can prejudice have a legitimate place in moral and political judgment? In this ambitious work, Adam Sandel shows that prejudice, properly understood, is not an unfortunate obstacle to clear thinking but an essential aspect of it. The aspiration to reason without preconceptions, he argues, is misguided.Ranging across philosophy from Aristotle to Heidegger and Gadamer, Sandel demonstrates that we inherit our "prejudice against prejudice" from the Enlightenment. By detaching reason from habit and common opinion, thinkers such as Bacon, Descartes, and Kant invented prejudice--as we understand it today--as an obstacle to freedom and a failure to think for oneself.The Place of Prejudice presents a powerful challenge to this picture. The attempt to purge understanding of culture and history leads not to truth, Sandel warns, but to shallowness and confusion. A purely detached notion of reason deprives judgment of all perspective, disparages political rhetoric as mere pandering, and denies us the background knowledge we need to interpret literature, law, and the past. In a clear, eloquent voice, Sandel presents instead a compelling case for reasoning within the world.

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Most of the core concepts of the Western philosophical tradition originate in antiquity. Yet boredom is strikingly absent from classical thought. In this philosophical study, Dmitri Nikulin explores the concept’s genealogy to argue that boredom is the mark of modernity.Nikulin contends that boredom is a specifically modern phenomenon. He provides a critical reconstruction of the concept of the modern subject as universal, rational, autonomous, and self-sufficient. Understanding itself in this way, this subject is at once the protagonist, playwright, director, and spectator of the staged drama of human existence. It is therefore inevitably monological, lonely, and alone, and can neither escape its own presence nor get rid of it. In other words, it is bored—and this boredom is the fundamental expression and symptom of the modern condition.Considering such thinkers as Descartes, Pascal, Kant, Kierkegaard, Kracauer, Heidegger, and Benjamin, Critique of Bored Reason places boredom on center stage in the philosophical critique of modernity. Nikulin also considers the alternative to the notion of the autonomous subject in the—nonbored and nonboring—dialogic and comic subject capable of shared existence with others.

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Originally published in 1973. Toward Freedom and Dignity is a humanist's view of the humanities in an age of burgeoning technology. O. B. Hardison Jr. deals with the status of the humanities and their future—how they are regarded and how they may come to contribute to a genuinely humane society. He argues that humanistic studies are not a luxury in either education or society. They are central to the preparation of human beings for the kind of society that is possible if we manage to avoid an Orwellian technocracy. Social goals and priorities must be set in terms of the ideal of a culture truly adjusted to human needs and human limitations. In framing his argument, Hardison draws on ideas of the humanities since the Renaissance, especially on the philosophical humanities that emerged in Europe in the works of authors like Kant, Schiller, and Coleridge. He is untroubled by anti-humanistic trends in college curricula and the surrounding culture, and he contends that we have only one practical option: to ensure that culture evolves toward a more humane society, toward freedom and dignity.

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Paradise haunts the Biblical West. At once the place of origin and exile, utopia and final destination, it has shaped our poetic and religious imagination and informed literary and theological accounts of man’s relation with his creator, with language and history. For Kant, Paradise was the inaugural moment for the rise and progress of reason as the agency of human history, slowly but certainly driving humanity away from error and superstition. Nietzsche described it more somberly as the very embodiment of the conflict between humanity and its beliefs.In Earthly Paradise, Milad Doueihi contemplates key moments in the philosophical reception and uses of Paradise, marked by the rise of critical and historical methods in the Early Modern period. How do modern debates around the nature of evil, free will, and the origin of language grow out of the philosophical interpretations of Paradise as the site of human history? How do the reflections of Spinoza, Pierre Bayle, Leibniz, and their contemporaries inform our current ideas about the Biblical narrative of the Fall? Is Paradise the source of human error or an utopian vision of humanity itself?

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Germany's political and cultural past from ancient times through World War II has dimmed the legacy of its Enlightenment, which these days is far outshone by those of France and Scotland. In this book, T. J. Reed clears the dust away from eighteenth-century Germany, bringing the likes of Kant, Goethe, Friedrich Schiller, and Gotthold Lessing into a coherent and focused beam that shines within European intellectual history and reasserts the important role of Germany's Enlightenment. Reed looks closely at the arguments, achievements, conflicts, and controversies of these major thinkers and how their development of a lucid and active liberal thinking matured in the late eighteenth century into an imaginative branching that ran through philosophy, theology, literature, historiography, science, and politics. He traces the various pathways of their thought and how one engendered another, from the principle of thinking for oneself to the development of a critical epistemology; from literature's assessment of the past to the formulation of a poetic ideal of human development. Ultimately, Reed shows how the ideas of the German Enlightenment have proven their value in modern secular democracies and are still of great relevance despite their frequent dismissal to us in the twenty-first century.

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Robert Pippin (1948- ) is a major figure in contemporary philosophy, having published influential work on thinkers including Kant, Hegel, and Nietzsche. He is also an original thinker about – and critic of – film who has written books and numerous articles on canonical subjects such as the Western, Film Noir, and Hitchcock's Vertigo. In Robert Pippin and Film, Dominic Lash demonstrates the ways that film has been crucial to Pippin's thought on important philosophical topics such as political psychology, ethics, and self-knowledge. He also explores the implications of Pippin's methodological commitments to clear language and to maintaining close contact with the details of the films in question. In so doing, Lash brings Pippin's work on film to a wider audience and contributes to current debates both within film studies and beyond. This includes those concerning the relationships between film and philosophy, criticism and aesthetics, and individual subjectivity and political consciousness. Lash focuses on Pippin's major works on film – Hollywood Westerns and American Myth (2010), Fatalism in American Film Noir (2012), The Philosophical Hitchcock (2017), and Filmed Thought (2020) as well as his many shorter writings on film.

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Enlightenment—Aufklärung in German, Lumières in French—is more an idea than a period. But it is an idea that took hold in a particular historical context of revolutionary scientific advances, increasing economic and social freedom, rising literacy and prosperity, and a greater willingness to challenge the authoritarianism of the seventeenth and eighteenth centuries. In The Wisdom of the Enlightenment, author Michael K. Kellogg points to 1637, the year that gave us Rene Descartes’ landmark inquiry into truth, as the beginning of a period that radically changed individual human thought and collective societal action. From Descartes’ assertion of “I think, therefore I am,” to the philosophies of Enlightenment thinkers like Moliere, Spinoza, Voltaire, Hume, and Kant, this book charts the new and revolutionary philosophies at a time when progress seemed possible across the whole range of human knowledge and endeavor. In sweeping aside tired superstitions and applying a new scientific methodology, the Enlightenment ideas of progress through free exercise of reason ushered us into the modern world. This engaging and comprehensive survey of Enlightenment thoughts and thinkers is a celebration of the faith that all problems are solvable by human reason.

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Stephen Trombley's Fifty Thinkers Who Shaped the Modern World traces the development of modern thought through a sequence of accessible profiles of the most influential thinkers in every domain of intellectual endeavour since 1789. No major representative of post-Enlightenment thought escapes Trombley's attention: the German idealists Kant, Fichte, Schelling and Hegel; the utilitarians Bentham and Mill; the transcendentalists Emerson and Thoreau; Kierkegaard and the existentialists; founders of new fields of inquiry such as Weber, Durkheim and C.S. Peirce; the analytic philosophers Russell, Moore, Whitehead and Wittgenstein; political leaders from Mohandas K. Gandhi to Adolf Hitler; and - last but not least - the four shapers-in-chief of our modern world: the philosopher, historian and political theorist Karl Marx; the naturalist Charles Darwin, proposer of the theory of evolution; Sigmund Freud, the father of psychoanalysis; and the theoretical physicist Albert Einstein, begetter of the special and general theories of relativity and founder of post-Newtonian physics.Fifty Thinkers Who Shaped the Modern World offers a crisp analysis of their key ideas, and in some cases a re-evaluation of their importance as we proceed into the 21st century.

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We human beings had no say in existing--we just opened our eyes and found ourselves here. We have a fundamental need to understand who we are and the world we live in. Reason takes us a long way, but mystery remains. When our minds and senses are baffled, faith can seem justified--but faith is not knowledge. In Ultimate Questions, acclaimed philosopher Bryan Magee provocatively argues that we have no way of fathoming our own natures or finding definitive answers to the big questions we all face. With eloquence and grace, Magee urges us to be the mapmakers of what is intelligible, and to identify the boundaries of meaningfulness. He traces this tradition of thought to his chief philosophical mentors--Locke, Hume, Kant, and Schopenhauer--and shows why this approach to the enigma of existence can enrich our lives and transform our understanding of the human predicament. As Magee puts it, "There is a world of difference between being lost in the daylight and being lost in the dark." The crowning achievement to a distinguished philosophical career, Ultimate Questions is a deeply personal meditation on the meaning of life and the ways we should live and face death.

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Rescued in 1972 from a storeroom in which rats and seeping water had severely damaged the fifty-year-old manuscript, this text is the earliest major work (1919-1921) of the great Russian philosopher M. M. Bakhtin. Toward a Philosophy of the Act contains the first occurrences of themes that occupied Bakhtin throughout his long career. The topics of authoring, responsibility, self and other, the moral significance of "outsideness," participatory thinking, the implications for the individual subject of having "no-alibi in existence," the difference between the world as experienced in actions and the world as represented in discourse—all are broached here in the heat of discovery. This is the "heart of the heart" of Bakhtin, the center of the dialogue between being and language, the world and mind, "the given" and "the created" that forms the core of Bakhtin's distinctive dialogism.A special feature of this work is Bakhtin's struggle with the philosophy of Immanuel Kant. Put very simply, this text is an attempt to go beyond Kant's formulation of the ethical imperative. mci will be important for scholars across the humanities as they grapple with the increasingly vexed relationship between aesthetics and ethics.

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The Magic of Unknowing is a unique philosophical and literary work. Cast in the dialogue form, it unfolds in the mood of soliloquy. Mervyn Sprung has created an imaginative meeting of the minds of great western philosophers: Aristotle, Descartes, Kant, Hume, Nietzsche, Wittgenstein and Pyrrho. All are brothers, the more skeptical sons of Aristotle. Later they hear as well from Chang, a Taoist, and Nagaraj, a Buddhist, both lately adopted into the family.The dialogue dramatises the erosion in modern times of Aristotelian rationality under the pressures of its own logic. The two eastern thinkers throw the weight of their own skepticism into the discussion at the critical point.In the end the brothers realize that they have moved away from Western philosophy’s faith in the singular power of reason to establish truth and sense in the human world. They discover the magic of unknowing that lies in the reciprocal penetration of knowledge and behavior, each receiving its sense from the other. They discover that philosophies are not the issue of reasoning alone but are themselves already inseparably thought and action. And they realise that this entails an unheard-of future for philosophy.

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We are inundated with game play today. Digital devices offer opportunities to play almost anywhere and anytime. No matter our age, gender, social, cultural, or educational background—we play. Play in the Age of Goethe: Theories, Narratives, and Practices of Play around 1800 is the first book-length work to explore how the modern discourse of play was first shaped during this pivotal period (approximately 1770-1830). The eleven chapters illuminate critical developments in the philosophy, pedagogy, psychology, politics, and poetics of play as evident in the work of major authors of the period including Lessing, Goethe, Kant, Schiller, Pestalozzi, Jacobi, Tieck, Jean Paul, Schleiermacher, and Fröbel. While drawing on more recent theories of play by thinkers such as Jean Piaget, Donald Winnicott, Jost Trier, Gregory Bateson, Jacques Derrida, Thomas Henricks, and Patrick Jagoda, the volume shows the debates around play in German letters of this period to be far richer and more complex than previously thought, as well as more relevant for our current engagement with play. Indeed, modern debates about what constitutes good rather than bad practices of play can be traced to these foundational discourses. Published by Bucknell University Press. Distributed worldwide by Rutgers University Press.

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This book is a highly original exploration of what life could and should be. It juxtaposes a philosophical enquiry into the nature of the good life with an ethnography of people living in a small Irish town. Attending carefully to the everyday lives of these people, the ethnographic chapters examine topics ranging from freedom and inequality to the creation of community and the purpose of life. These chapters alternate with discussions of similar topics by a wide range of philosophers in the Western tradition, from Socrates and the Stoics through Kant, Hegel, and Heidegger to Adorno, Rawls, MacIntyre, and Nussbaum. As an ethnography, this book reveals just how much we can learn from a respectful acknowledgement of what ordinary modest people have achieved. By creating community as a deliberate and social project that provides the foundation for a more fulfilling life, where affluence has not led to an increase in individualism, the people in this town have found a way to live the good enough life. The book also shows how anthropology and philosophy can complement and enrich one another in an enquiry into what we might accomplish in our lives.

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Amorous jealousy is not a monster, as Shakespeare's venomous Iago claims. It is neither prickly and bitter fancy nor a cruel and mean passion, nor yet a symptom of feeble self-esteem. All those who have experienced its wounds are well aware that it is not callous, nasty, delusional and ridiculous. It is just painful. Yet for centuries moralists have poured scorn and contempt on a feeling that, in their view, we should fight in every possible way. It is allegedly a disease to be treated, a moral vice to be eradicated, an ugly, pre-modern, illiberal, proprietary emotion to be overcome. Above all, no one should ever admit to being jealous. So should we silence this embarrassing sentiment? Or should we, like the heroines of Greek tragedy, see it as a fundamental human demand for reciprocity in love? By examining its cultural history from the ancient Greeks to La Rochefoucauld, Hobbes, Kant, Stendhal, Freud, Beauvoir, Sartre and Lacan, this book demonstrates how jealousy, far from being a 'green-eyed' fiend, reveals the intense and apprehensive nature of all erotic love, which is the desire to be desired. We should never be ashamed to love.

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Amorous jealousy is not a monster, as Shakespeare's venomous Iago claims. It is neither prickly and bitter fancy nor a cruel and mean passion, nor yet a symptom of feeble self-esteem. All those who have experienced its wounds are well aware that it is not callous, nasty, delusional and ridiculous. It is just painful. Yet for centuries moralists have poured scorn and contempt on a feeling that, in their view, we should fight in every possible way. It is allegedly a disease to be treated, a moral vice to be eradicated, an ugly, pre-modern, illiberal, proprietary emotion to be overcome. Above all, no one should ever admit to being jealous. So should we silence this embarrassing sentiment? Or should we, like the heroines of Greek tragedy, see it as a fundamental human demand for reciprocity in love? By examining its cultural history from the ancient Greeks to La Rochefoucauld, Hobbes, Kant, Stendhal, Freud, Beauvoir, Sartre and Lacan, this book demonstrates how jealousy, far from being a 'green-eyed' fiend, reveals the intense and apprehensive nature of all erotic love, which is the desire to be desired. We should never be ashamed to love.

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A lively examination of the life and work of one of the great Enlightenment intellectuals Philosopher, translator, novelist, art critic, and editor of the Encyclopédie, Denis Diderot was one of the liveliest figures of the Enlightenment. But how might we delineate the contours of his diverse oeuvre, which, unlike the works of his contemporaries, Voltaire, Rousseau, Schiller, Kant, or Hume, is clearly characterized by a centrifugal dynamic? Taking Hegel's fascinated irritation with Diderot's work as a starting point, Hans Ulrich Gumbrecht explores the question of this extraordinary intellectual's place in the legacy of the eighteenth century. While Diderot shared most of the concerns typically attributed to his time, the ways in which he coped with them do not fully correspond to what we consider Enlightenment thought. Conjuring scenes from Diderot's by turns turbulent and quiet life, offering close readings of several key books, and probing the motif of a tension between physical perception and conceptual experience, Gumbrecht demonstrates how Diderot belonged to a vivid intellectual periphery that included protagonists such as Lichtenberg, Goya, and Mozart. With this provocative and elegant work, he elaborates the existential preoccupations of this periphery, revealing the way they speak to us today.

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In Forms of Life, Andreas Gailus argues that the neglect of aesthetics in most contemporary theories of biopolitics has resulted in an overly restricted conception of life. He insists we need a more flexible notion of life: one attuned to the interplay and conflict between its many dimensions and forms. Forms of Life develops such a notion through the meticulous study of works by Kant, Goethe, Kleist, Nietzsche, Wittgenstein, Benn, Musil, and others. Gailus shows that the modern conception of "life" as a generative, organizing force internal to living beings emerged in the last decades of the eighteenth century in biological thought. At the core of this vitalist strand of thought, Gailus maintains, lies a persistent emphasis on the dynamics of formation and deformation, and thus on an intrinsically aesthetic dimension of life. Forms of Life brings this older discourse into critical conversation with contemporary discussions of biopolitics and vitalism, while also developing a rich conception of life that highlights, rather than suppresses, its protean character. Gailus demonstrates that life unfolds in the open-ended interweaving of the myriad forms and modalities of biological, ethical, political, psychical, aesthetic, and biographical systems.

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The Bloomsbury Dictionary of Eighteenth-Century German Philosophers is a landmark work. Covering one of the most innovative centuries for philosophical investigation, it features more than 650 entries on the eighteenth-century philosophers, theologians, jurists, physicians, scholars, writers, literary critics and historians whose work has had lasting philosophical significance. Alongside well-known German philosophers of that era—Gottfried Wilhelm Leibniz, Immanuel Kant, and Georg Wilhelm Friedrich Hegel—the Dictionary provides rare insights into the lives and minds of lesser-known individuals who influenced the shape of philosophy. Each entry discusses a particular philosopher’s life, contributions to the world of thought, and later influences, focusing not only on their most important published writings, but on relevant minor works as well. Bibliographical references to primary and secondary source material are included at the end of entries to encourage further reading, while extensive cross-referencing allows comparisons to be easily made between different thinkers' ideas and practices. For anyone looking to understand more about the century when enlightenment thinking arrived in Germany and established conceits were challenged, The Bloomsbury Dictionary of Eighteenth-Century German Philosophers is a valuable, unparalleled resource.

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