life after death

Description G.W.F. Hegel was a radical and incisive thinker, whose ideas have shaped the face of political philosophy. With questions of political agency and free will as urgent as ever, this book reintroduces Hegel's ideas of freedom and the weight that it carries in the political, economic and social contexts of the 21st century. Examining the concept of freedom from a Hegelian Marxist perspective, Freedom, in Context argues that the essential relation between self-determination and causal necessity is a multifaceted process to be viewed through historical, temporal, logical and ontological lenses. Using examples from the Black Lives Matter movement, environmental justice, economic inequality, and democratic uprisings in Iran, the value of Hegel's philosophy is emphasised in contexts beyond the colonial, Eurocentric tendencies of his worldview. Emphasising the central role of temporality and history in the conception of free will gives this new reading of Hegel real practical import for the pressing political issues of our time.

Russell’s marriage to Alys had fallen apart, leading him to pursue a policy of treating her with maximal cruelty, ‘in the deliberate hope of destroying her affection’. He himself retreated into an inner world resembling the condition of his childhood, while presenting an artless façade to those outside: ‘I am constructing a mental cloister, in which my inner soul is to dwell in peace, while an outer simulacrum goes forth to meet the world. In this inner sanctuary I sit and think spectral thoughts.’ Russell’s new relationship with Ottoline at last seemed to offer him a release for his tremendous passions, but it was always a fraught liaison. His interest was predominantly sexual, whereas Ottoline, who conducted many such affairs, was more interested in Russell’s intellectual gifts. Russell, who struggled constantly to negotiate the intellectual and temperamental differences between them, was always trying to demonstrate that their views were the same, even though they were not. Ottoline was, for instance, religious, while Russell tended towards a strident atheism. When an acknowledgement of such differences was required, he diverted his energy into violently attacking her views. When she refused to have sex with him on a holiday in Lausanne, he threatened her with either suicide or rape. —Christoph Schuringa, A Social History of Analytic Philosophy

Did you hear about the rose that grew from a crack in the concrete? Proving nature's laws wrong, it learned to walk without having feet. Funny, it seems to by keeping it's dreams; it learned to breathe fresh air. Long live the rose that grew from concrete when no one else even cared. Tupac Shakur

No one is going to give you the education you need to overthrow them. Nobody is going to teach you your true history, teach you your true heroes, if they know that that knowledge will help set you free —Assata Shakur, Assata: An Autobiography (1987)

How a supposedly apolitical form of philosophy owes its continuing power to social and political forces Analytic philosophy is the leading form of philosophy in the English-speaking world. What explains its continued success? Christoph Schuringa argues that its enduring power can only be understood by examining its social history. Analytic philosophy tends to think of itself as concerned with eternal questions, transcending the changing scenes of history. It thinks of itself as apolitical. This book, however, convincingly shows that the opposite is true. The origins of analytic philosophy are in a set of distinct movements, shaped by high-ly specific sets of political and social forces. Only after the Second World War were these disparate, often dynamic movements joined together to make ‘analytic philosophy’ as we know it. In the climate of McCarthyism, analytic philosophy was robbed of political force. To this day, analytic philosophy is the ideology of the status quo. It may seem arcane and largely removed from the real world, but it is a crucial component in upholding liberalism, through its central role in elite educational institutions. As Schuringa concludes, the apparently increasing friendliness of analytic philosophers to rival approaches in philosophy should be understood as a form of colonization; thanks to its hegemonic status, it reformats all it touches in service of its own imperatives, going so far as to colonize decolonial efforts in the discipline. The description and cover above are taken from the Paperback (2026) edition. Other editions may vary.

This is Volume I of a series of six on the Philosophy of Science. Originally published in 1923, this study offers a philosophical analysis of some of science's fundamental concepts and is ultimately based on a course of lectures delivered to the third year students of science at the University of Bristol in the session 1920-21.

The fundamental character of capitalism is revealed in the tendency to make abstract categories live as though they were concrete. Categories become subjects, or rather, even persons, though we must here speak of person in the Latin sense, that is, of masks… ‘Capitalist’ means a man transformed into a mask, into the person of capital: in him acts capital producing capital... The abstract, in capitalist society, functions concretely —Enzo Paci

A World of Many Worlds is a search into the possibilities that may emerge from conversations between indigenous collectives and the study of science's philosophical production. The contributors explore how divergent knowledges and practices make worlds. They work with difference and sameness, recursion, divergence, political ontology, cosmopolitics, and relations, using them as concepts, methods, and analytics to open up possibilities for a pluriverse: a cosmos composed through divergent political practices that do not need to become the same. Contributors. Mario Blaser, Alberto Corsín Jiménez, Déborah Danowski, Marisol de la Cadena, John Law, Marianne Lien, Isabelle Stengers, Marilyn Strathern, Helen Verran, Eduardo Viveiros de Castro

Essays on history, culture and identity by one of the foremost Latin American intellectuals of our time How can Latin Americans understand their past? Do ideologies which have been imported from Europe necessarily distort their view, or is that to underrate the power and objectivity of the ideas themselves? These questions are at the heart of this selection of essays, spanning twenty years of critical work on history, culture and identity, by one of the foremost Latin American intellectuals of our time. Roberto Schwarz’s writings have had a profound effect throughout Latin America. This is the first volume of those writings to appear in English. Taking its title from what has probably been Schwarz’s most influential essay, Misplaced Ideas first examines the slave-owning Brazil of the nineteenth century, to show the persistent gap between liberal ideology based on the free market, and the reality of forced labour. The essays which follow range across the nineteenth and twentieth centuries, and across film and fiction, theatre and music. They include four pieces on the great novelist Machado de Assis, and a powerful essay on the sometimes bizarre ways Brazilian culture reacted to the imposition of military rule. Throughout, Schwarz continually demonstrates the wit and sharpness which make his writings both a challenge and a pleasure to read.