From the beginning to the end of his career, the philosopher Theodor W. Adorno sustained an uneasy but enduring bond with existentialism. His attitude overall was that of unsparing criticism, verging on polemic. In Kierkegaard he saw an early paragon for the late flowering of bourgeois solipsism; in Heidegger, an impresario for a “jargon of authenticity” cloaking its idealism in an aura of pseudo-concreteness and neo-romantic kitsch. Even in the straitened rationalism of Husserl’s phenomenology Adorno saw a vain attempt to break free from the prison-house of consciousness.

“Gordon, in a detailed, sensitive, fair-minded way, leads the reader through Adorno’s various, usually quite vigorous, rhetorically pointed attacks on both transcendental and existential phenomenology from 1930 on…[A] singularly illuminating study.”
—Robert Pippin, Critical Inquiry

“Gordon’s book offers a significant contribution to our understanding of Adorno’s thought. He writes with expertise, authority, and compendious scholarship, moving with confidence across the thinkers he examines…After this book, it will not be possible to explain Adorno’s philosophical development without serious consideration of [Gordon’s] reactions to them.”
—Richard Westerman, Symposium

Among all the great thinkers of the past two hundred years, Nietzsche continues to occupy a special place--not only for a broad range of academics but also for members of a wider public, who find some of their most pressing existential concerns addressed in his works. Central among these concerns is the question of the meaning of a life characterized by inescapable suffering, at a time when the traditional responses inspired by Christianity are increasingly losing their credibility. While most recent studies of Nietzsche's works have lost sight of this fundamental issue, Bernard Reginster's book The Affirmation of Life brings it sharply into focus.

Reginster identifies overcoming nihilism as a central objective of Nietzsche's philosophical project, and shows how this concern systematically animates all of his main ideas. In particular, Reginster's work develops an original and elegant interpretation of the will to power, which convincingly explains how Nietzsche uses this doctrine to mount a critique of the dominant Christian values, to overcome the nihilistic despair they produce, and to determine the conditions of a new affirmation of life. Thus, Reginster attributes to Nietzsche a compelling substantive ethical outlook based on the notions of challenge and creativity--an outlook that involves a radical reevaluation of the role and significance of suffering in human existence.

Replete with deeply original insights on many familiar--and frequently misunderstood--Nietzschean concepts, Reginster's book will be essential to anyone approaching this towering figure of Western intellectual history.

From August 29 to September 21, 1909, Sigmund Freud visited the United States, where he gave five lectures at Clark University in Worcester, Massachusetts. This volume brings together a stunning gallery of leading historians of psychoanalysis and of American culture to consider the broad history of psychoanalysis in America and to reflect on what has happened to Freud’s legacy in the United States in the century since his visit.        

From Kant to Kierkegaard, from Hegel to Heidegger, continental philosophers have indelibly shaped the trajectory of Western thought since the eighteenth century. Although much has been written about these monumental thinkers, students and scholars lack a definitive guide to the entire scope of the continental tradition. The most comprehensive reference work to date, this eight-volume History of Continental Philosophy will both encapsulate the subject and reorient our understanding of it. Beginning with an overview of Kant’s philosophy and its initial reception, the History traces the evolution of continental philosophy through major figures as well as movements such as existentialism, phenomenology, hermeneutics, and poststructuralism. The final volume outlines the current state of the field, bringing the work of both historical and modern thinkers to bear on such contemporary topics as feminism, globalization, and the environment. Throughout, the volumes examine important philosophical figures and developments in their historical, political, and cultural contexts.

The first reference of its kind, A History of Continental Philosophy has been written and edited by internationally recognized experts with a commitment to explaining complex thinkers, texts, and movements in rigorous yet jargon-free essays suitable for both undergraduates and seasoned specialists. These volumes also elucidate ongoing debates about the nature of continental and analytic philosophy, surveying the distinctive, sometimes overlapping characteristics and approaches of each tradition. Featuring helpful overviews of major topics and plotting road maps to their underlying contexts, A History of Continental Philosophy is destined to be the resource of first and last resort for students and scholars alike.

American social critics in the 1970s, convinced that their nation was in decline, turned to psychoanalysis for answers and seized on narcissism as the sickness of the age. Books indicting Americans as greedy, shallow, and self-indulgent appeared, none more influential than Christopher Lasch's famous 1978 jeremiad The Culture of Narcissism. This line of critique reached a crescendo the following year in Jimmy Carter's "malaise speech" and has endured to this day.

But as Elizabeth Lunbeck reveals, the American critics missed altogether the breakthrough in psychoanalytic thinking that was championing narcissism's positive aspects. Psychoanalysts had clashed over narcissism from the moment Freud introduced it in 1914, and they had long been split on its defining aspects: How much self-love, self-esteem, and self-indulgence was normal and desirable? While Freud's orthodox followers sided with asceticism, analytic dissenters argued for gratification. Fifty years later, the Viennese émigré Heinz Kohut led a psychoanalytic revolution centered on a "normal narcissism" that he claimed was the wellspring of human ambition, creativity, and empathy. But critics saw only pathology in narcissism. The result was the loss of a vital way to understand ourselves, our needs, and our desires.

Narcissism's rich and complex history is also the history of the shifting fortunes and powerful influence of psychoanalysis in American thought and culture. Telling this story, The Americanization of Narcissism ultimately opens a new view on the central questions faced by the self struggling amid the tumultuous crosscurrents of modernity.

“Experience” is a thoroughly political category, a social and historical product not authored by any individual. At the same time, “the personal is political,” and one's own lived experience is an important epistemic resource. In Anaesthetics of Existence Cressida J. Heyes reconciles these two positions, drawing on examples of things that happen to us but are nonetheless excluded from experience. If for Foucault an “aesthetics of existence” was a project of making one's life a work of art, Heyes's “anaesthetics of existence” describes antiprojects that are tacitly excluded from life—but should be brought back in. Drawing on critical phenomenology, genealogy, and feminist theory, Heyes shows how and why experience has edges, and she analyzes phenomena that press against those edges. Essays on sexual violence against unconscious victims, the temporality of drug use, and childbirth as a limit-experience build a politics of experience while showcasing Heyes's much-needed new philosophical method.

The Art of Being is a powerful account of how the literary form of the novel reorients philosophy toward the meaning of existence. Yi-Ping Ong shows that for Kierkegaard, Sartre, and Beauvoir, the form of the novel in its classic phase yields the conditions for reconceptualizing the nature of self-knowledge, freedom, and the world. Their discovery gives rise to a radically new poetics of the nineteenth- and twentieth-century realist novel.

For the existentialists, a paradox lies at the heart of the novel. As a work of art, the novel exists as a given totality. At the same time, the capacity of the novel to compel belief in the free and independent existence of its characters depends on the absence of any perspective from which their lives may be viewed as a consummated whole. At stake in the poetics of the novel are the conditions under which knowledge of existence is possible. Ong’s reframing of foundational debates in novel theory takes us beyond old dichotomies of mind and world, interiority and totality, and form and mimesis. It illuminates existential dimensions of novelistic realism overlooked by empirical and sociological approaches.

Bringing together philosophy, novel theory, and intellectual history with groundbreaking readings of Tolstoy, Eliot, Austen, James, Flaubert, and Zola, The Art of Being reveals how the novel engages in its very form with philosophically rich notions of self-knowledge, freedom, authority, world, and the unfinished character of human life.

“Appiah is a writer and thinker of remarkable range… [He] has packed into this short book an impressive amount of original reflection… A rich and illuminating book.”
—Thomas Nagel, New York Review of Books

Idealization is a fundamental feature of human thought. We build simplified models to make sense of the world, and life is a constant adjustment between the models we make and the realities we encounter. Our beliefs, desires, and sense of justice are bound up with these ideals, and we proceed “as if” our representations were true, while knowing they are not. In this elegant and original meditation, Kwame Anthony Appiah suggests that this instinct to idealize is not dangerous or distracting so much as it is necessary. As If explores how strategic untruth plays a critical role in far-flung areas of inquiry: decision theory, psychology, natural science, and political philosophy. A polymath who writes with mainstream clarity, Appiah defends the centrality of the imagination not just in the arts but in science, morality, and everyday life.

“Appiah is the rare public intellectual who is also a first-rate analytic philosopher, and the characteristic virtues associated with each of these identities are very much in evidence throughout the book.”
—Thomas Kelly, Notre Dame Philosophical Reviews