Cornel West

In this fresh, original analysis of Marxist thought, Cornel West makes a significant contribution to today's debates about the relevance of Marxism by putting the issue of ethics squarely on the Marxist agenda. West, professor of religion and director of the Afro-American studies program at Princeton University, shows that not only was ethics an integral part of the development of Marx's own thinking throughout his career, but that this crucial concern has been obscured by such leading and influential interpreters as Engels, Kautsky, Lukcs, and others who diverted Marx's theory into narrow forms of positivism, economism, and Hegelianism.

The immeasurable impact of Pascal is rarely appreciated or understood by contemporary thinkers. On the one hand, Pascal is lauded by literary critics for his writing style while his philosophical contributions are overlooked. On the other hand, Pascal is trivialized by analytic philosophers who view his wager argument as but a poor instance of decision theory. Nicholas Reseller's book is distinctive in that it takes Pascal seriously as a philosopher in light of past and present theological modes of argumentation. As a distinguished historian of pragmatic philosophy, Rescher understands Pascal to be the great innovator of the major philosophical trends of our day: the theological use of practical reason, the diversity of modes of rationality, and the focus on praxis in contemporary hermeneutics.

On November 18, 1994, academic, activist, and philosopher Cornel West addressed the National Alliance of Black School Educators at a conference in the Westin Bonaventure Hotel in Los Angeles, California. Dr. West’s speech, captured in this video recording, focuses on the experience of African Americans in America, a culture that, according to West, is steeped in the “pernicious and vicious” influence of white supremacy. West argues that 1994 is one of the “more frightening and terrifying moments” in the history of the United States, and he laments the election of Newt Gingrich as well as the leadership positions of such figures as Strom Thurmond and Orrin Hatch. He urges the audience to adopt an approach to democratizing American politics by not only resisting white supremacy but also male supremacy, heterosexual supremacy, and any other attitude that dehumanizes other people. West also deplores the decline of “non-market values” such as kindness, community, and love, contending that “market culture” leads to “market morality,” in which every part of human life is commodified.

Taking Emerson as his starting point, Cornel West’s basic task in this ambitious enterprise is to chart the emergence, development, decline, and recent resurgence of American pragmatism. John Dewey is the central figure in West’s pantheon of pragmatists, but he treats as well such varied mid-century representatives of the tradition as Sidney Hook, C. Wright Mills, W. E. B. Du Bois, Reinhold Niebuhr, and Lionel Trilling. West’s "genealogy" is, ultimately, a very personal work, for it is imbued throughout with the author’s conviction that a thorough reexamination of American pragmatism may help inspire and instruct contemporary efforts to remake and reform American society and culture. "West... may well be the pre-eminent African American intellectual of our generation."—The Nation "_The American Evasion of Philosophy_ is a highly intelligent and provocative book. Cornel West gives us illuminating readings of the political thought of Emerson and James; provides a penetrating critical assessment of Dewey, his central figure; and offers a brilliant interpretation—appreciative yet far from uncritical—of the contemporary philosopher and neo-pragmatist Richard Rorty.... What shines through, throughout the work, is West's firm commitment to a radical vision of a philosophic discourse as inextricably linked to cultural criticism and political engagement."—Paul S. Boyer, professor emeritus of history, University of Wisconsin–Madison. Wisconsin Project on American Writers Frank Lentricchia, General Editor.

This book's basic aim is "to clarify the relationship between revolutionary practice and moral reasoning" (p. 2). This aim primarily involves presenting a complex argument to show that revolution cannot be justified in the usual sense of what it means to justify an act precisely because the ordinary moral courts of appeal are called into question by revolutionaries. This is so because, for Gunnemann, revolution is, fundamentally, a rejection of an existing understanding of the problem of evil and an attempt to put forward a new solution to the problem of evil. Following the pioneering work of Thomas Kuhn in philosophy of science, Gunnemann holds that ordinary moral courts of appeal are rejected by revolutionaries because such courts of appeal "imply residual confidence in the existing theodicy and the revolutionary loses his case merely by submitting to such a process" (p. 43). Hence, revolution is better understood as an apocalyptic event or as a religious conversion than as a moral act. For Gunnemann, conflicting paradigm solutions to the problem of evil—defined by Max Weber as the incongruity between destiny and merit—are at the heart of the moral meaning of revolution

Taking Parenting Public makes a compelling case that parenting has become dangerously undervalued in America today. It calls for a new investment—both personal and public—into the work of raising children and argues that we are all 'stockholders' in the next generation. With a foreword by Sylvia Ann Hewlett and Cornel West, Taking Parenting Public crosses boundaries to bring together thinkers from diverse fields spanning the political spectrum. It features contributions from distinguished experts in economics, political science, public policy, child development, public health, history, and the media. While recent books have focused on working mothers or absent fathers, Taking Parenting Public is the first volume to take a comprehensive look at the common struggles of parents. These essays go beyond the usual calls for more and better child care and other strategies of 'parent replacement' to offer fresh ideas for 'parent replenishment,' ways of putting mothers and fathers back into the lives of their children not only as economic providers, but also as emotional and moral providers. For more information visit the National Parenting Association Web site.

Richard Rorty's Philosophy and the Mirror of Nature strikes a deathblow to modern European philosophy by telling a story about the emergence, development and decline of its primary props: the correspondence theory of truth, the notion of privileged representations and the idea of a self-reflective transcendental subject. Rorty's fascinating tale—his-story—is regulated by three fundamental shifts which he delineates in detail and promotes in principle: the move toward anti-realism or conventionalism in ontology, the move toward the demythologizing of the Myth of the Given or anti-foundationalism in epistemology, and the move toward detranscendentalizing the subject or dismissing the mind as a sphere of inquiry

How does philosophy relate to the Afro-American experience? This question arises primarily because of an antipathy to the ahistorical character of contemporary philosophy and the paucity of illuminating diachronic studies of the Afro-American experience. I will try to show that certain philosophical techniques, derived from a particular conception of philosophy, can contribute to our understanding of the Afro-American experience. For lack of a better name, I shall call the application of these techniques to this experience, Afro-American philosophy. I will examine historical sources of these techniques and explore the way in which they underscore the feasibility of an Afro-American philosophy. Finally, I will attempt to show what results such a philosophy should yield

What I want to argue is that when we talk about contemporary crisis in culture, the one way of beginning to come to terms with this is having to historicize and pluralize and contextualize the postmodernism debate. How does that relate to the vocation of the intellectual, given the challenge of the technical intelligentsia, given the challenge of the middlebrow journalist? What kind of role and function can the humanistic intellectual have in advanced capitalist society, given his or her placement within the academic’s life of the professional managerial class of this particular society?