Raymond Geuss

When political action is imperative, we can be tempted to look to philosophy for guiding principles. This project, however, historically has been doomed to fail. Throughout _Tracks in Chaos_, philosopher Raymond Geuss examines closely the consequences of this failure. In crisp and lucid prose, he ranges over topics that include political realism, reflection in politics, universalism, solidarity, our utopian aspirations, and the role of fear in motivating censorship. Geuss ultimately paints a picture that is both rich and uncompromising, as is his conclusion: that we must learn to accept incompleteness, contingency and pluralism in our search for orientation. This is an incisive and elegant new collection of essays by one of our finest moral and political philosophers.

The world is never going to make complete sense to us, yet we find that conclusion almost impossible to accept. Can we live, and feel at home, in a world composed at best of incompatible fragments of meaning? This is the theme that runs through this collection of essays by Raymond Geuss. Drawing on a characteristically wide range of insights from moral and political philosophy, history, and aesthetics, he addresses topics such as knowledge (of self, the world, and others), language, the visual and the auditory, authority, hope, and the success and failure of life projects. He argues that, to get by in our bewildering world, we must embrace the virtue of ‘double vision’: that is, immersing ourselves in and learning the ways of the culture surrounding us, even as we feel alienated from it. Together the essays explore some of the consequences of abandoning the idea of a unitary view of the world, while at the same time trying to avoid quietism. _Seeing Double_ is a compelling collection of work by one of the world’s most versatile and creative philosophers.

Much political thinking today, particularly that influenced by liberalism, assumes a clear distinction between the public and the private, and holds that the correct understanding of this should weigh heavily in our attitude to human goods. It is, for instance, widely held that the state may address human action in the ''public'' realm but not in the ''private.'' In Public Goods, Private Goods Raymond Geuss exposes the profound flaws of such thinking and calls for a more nuanced approach. Drawing on a series of colorful examples from the ancient world, he illustrates some of the many ways in which actions can in fact be understood as public or private. The first chapter discusses Diogenes the Cynic, who flouted conventions about what should be public and what should be private by, among other things, masturbating in the Athenian marketplace. Next comes an analysis of Julius Caesar's decision to defy the Senate by crossing the Rubicon with his army; in doing so, Caesar asserted his dignity as a private person while acting in a public capacity. The third chapter considers St. Augustine's retreat from public life to contemplate his own, private spiritual condition. In the fourth, Geuss goes on to examine recent liberal views, questioning, in particular, common assumptions about the importance of public dialogue and the purportedly unlimited possibilities humans have for reaching consensus. He suggests that the liberal concern to maintain and protect, even at a very high cost, an inviolable ''private sphere'' for each individual is confused. Geuss concludes that a view of politics and morality derived from Hobbes and Nietzsche is a more realistic and enlightening way than modern liberalism to think about human goods. Ultimately, he cautions, a simplistic understanding of privacy leads to simplistic ideas about what the state is and is not justified in doing.

Is work as we know it disappearing? And if so why should we care? These questions are explored by Raymond Geuss in this compact but sweeping survey which integrates conceptual analysis, historical reflection, autobiography and social commentary. Geuss explores our concept of work and its origins in industrial production, the incentives and compulsions which societies use to get us to work, and the powerful hold which the work ethic has over so many of us. He also looks at dissatisfaction with work - which is as old as work itself - and at various radical proposals for doing away with it, and at the seemingly irreversible growth of unemployment as a result of mechanisation. His book will interest anyone who wishes to understand the place of work in our world. This new series offers short and personal perspectives by expert thinkers on topics that we all encounter in our everyday lives.

Nietzsche's unpublished notes are extraordinary in both volume and interest, and indispensable to a full understanding of his lifelong engagement with the fundamental questions of philosophy. This volume includes an extensive selection of the notes he kept during the early years of his career. They address the philosophy of Schopenhauer, the nature of tragedy, the relationship of language to music, the importance of Classical Greek culture for modern life, and the value of the unfettered pursuit of truth and knowledge which Nietzsche thought was a central feature of western culture since it was first introduced by Plato. They contain startling and original answers to the questions which were to occupy Nietzsche throughout his life and demonstrate the remarkable stability and consistency of his fundamental concerns. They are presented here in a new translation by Landislaus Löb, and an introduction by Alexander Nehamas sets them in their philosophical and historical contexts.

World views are in the first instance conceptual structures that offer agents an identity, however, they are subject to a continual pressure to become total systems with, purportedly, a place for everything. Historically it has been difficult to give up the search for the identity given by a totalising system, despite the fact that we see through all the systems in fact on offer. Probably, at this moment in time at least, we need to learn to tolerate the tension between our ›need‹ for an identity and our cognitive ability to recognise the illusions on which any such identity rests.