John McCumber

The present article responds to the points raised by Edward S. Casey and Julia Sushytska in this issue concerning the nature of the speaking of matter and that of its metaphysical complement,. It fills in several dimensions of those concepts which were omitted from my because of its specific focus on philosophy itself. Among the topics discussed are the way the abstract structure of comes to function concretely on society ; how the speaking of human matter relates to other kinds; the “temporocentric” character of my account; and the newly articulated ethical stance of the “metic.”

This fascinating study reveals the extensive influence of Cold War politics on academia, philosophical inquiry, and the course of intellectual history. From the rise of popular novels that championed the heroism of the individual to the proliferation of abstract art as a counter to socialist realism, the years of the Cold War had a profound impact on American intellectual life. As John McCumber shows in this fascinating account, philosophy, too, was hit hard by the Red Scare. Detailing the immense political pressures that reshaped philosophy departments in midcentury America, he shows how the path of American philosophy was altered to follow a political agenda. McCumber begins with the story of Max Otto, whose appointment to the UCLA Philosophy Department in 1947 was met with widespread protest charging him as an atheist. Drawing on Otto’s case, McCumber details the conservative efforts that, by 1960, had all but banished existentialism and pragmatism—not to mention Marxism—from philosophy departments across the country. These paradigms were replaced with what McCumber calls Cold War philosophy, ideas that valorized scientific objectivity and free markets and which downplayed the anti-theistic implications of modern thought. As McCumber shows, the effects of this trend can still be seen at American universities today.

The ultimate purpose of Alan White’s careful and detailed confrontation of Hegel with Schelling is to rehabilitate first philosophy itself. In this effort, White argues two subtheses: that first philosophy is possible as “Hegelian transcendental ontology”; and that Hegel’s thought makes sense only as “transcendental ontology.” Defending Hegel against Schelling is crucial in two senses: first, Schelling’s Hegel-critique contains, “in at least rudimentary form, all of the fundamental criticisms that have ever been made” of Hegel ; second, because Schelling generally takes Hegel’s thought to be theological, rather than ontological, in character, showing how he often misses Hegel’s point provides an opportunity to disengage fundamental features of an “ontological” reading of Hegel.

"Time and Philosophy" presents a detailed survey of continental thought through an historical account of its key texts. The common theme taken up in each text is how philosophical thought should respond to time. Looking at the development of continental philosophy in both Europe and America, the philosophers discussed range from Hegel, Marx, Kierkegaard, Nietzsche, Husserl, Heidegger, Arendt, Adorno and Horkheimer, Sartre, de Beauvoir, Foucault, Derrida, to the most influential thinkers of today, Agamben, Badiou, Butler and Ranciere. Throughout, the concern is to elucidate the primary texts for readers coming to them for the first time. But, beyond this, "Time and Philosophy" aims to reveal the philosophical rigour which underpins and connects the history of continental thought

Deepening divisions separate today's philosophers, first, from the culture at large; then, from each other; and finally, from philosophy itself. Though these divisions tend to coalesce publicly as debates over the Enlightenment, their roots lie much deeper. Overcoming them thus requires a confrontation with the whole of Western philosophy. Only when we uncover the strange heritage of Aristotle's metaphysics, as reworked, for example, by Descartes and Kant, can we understand contemporary philosophy's inability to dialogue with women, people of color, LGBTs, and other minority groups. Only when we have understood that inability can we see how the thought of Hegel and Heidegger contains the seeds of a remedy. And only when armed with such a remedy can philosophy rise to the challenges posed by thinkers such as David Foster Wallace and Abraham Lincoln. The book's interpretations of these figures and others past and present are as scrupulous as its conclusions will be controversial. The result contributes to the most important question confronting us today: does reason itself have a future?