This book presents the first sustained articulation of a Foucauldian œuvre. It situates Foucault’s critique within the tradition of Kant’s call for a philosophical archaeology of reason; in parallel, it demonstrates the priority in Foucault’s thought of Nietzsche over Heidegger and the framing of reason against an ontology of power. Bregham Dalgliesh hereby claims that at the heart of the Foucauldian œuvre is the philosophical method of critical history. Its task is to make the will to know that drives thought conscious of itself as a problem, especially the regimes of truth that define our governmentalities. By revealing the contingency of their constituent parts of knowledge, power and ethics, Dalgliesh demonstrates that critical history offers an alternative mode of critique to the hithertofore singular reading of the intellectual heritage of enlightenment, while it fosters an agonistic concept of freedom in respect of our putatively necessary limits.

A new translation into American English of Marx's influential 1845 "Die heilige Familie oder Kritik der kritischen Kritik" from the original manuscript. This edition includes a new introduction by the translator and reference materials including a Glossary of Philosophic and Economic Marxist Terminology, an Index of Personalities Associated with Marx and a Timeline of Marx’s Life and Works. This is Volume IV in The Complete Works of Karl Marx by NL Press. The Holy Family is Marx's first foray into building his dialectical materialism, while still attacking the modern Hegelians.The main title itself is mocking Bruno Bauer's "Pure Criticism", which Marx parodies with the nonsense "Critical Criticism". This is the first publication Engels and Marx published together, only one year after meeting in person in 1844. Here he is attacking other Hegelians and Critical Philosophy writ large, arguing against Hegel's idealistic dialectic for his own dialectal Epicurean Materialism which he began to outline in his Ph.D. Thesis "Differenz der demokritischen und epikureischen Naturphilosophie" in 1841. Marx believed that Critical Philosophy in general (kritische Philosophie), which sees the most fundamental task of Philosophy as primarily judging the possibility of knowledge before asserting any claim of knowledge itself, as misguided in its Platonic Ontology. The entire work is a polemic against "The Holy Family" of young Hegelians, mocking and insulting them on every page. He uses sarcastic parody, nearly Horatian satire, specifically towards Christianity- "Criticism so loved the masses that it sent its only begotten Son, that whosoever believeth in him should not perish, but have eternal life". Ultimately, he declared these dilettante philosophers "false prophets" and himself the true prophet of Atheistic, Skeptical and Materialistic Humanism. Here he also argues that the only way to deal with "the Jewish problem" is by eradicating Christianity and all metaphysical beliefs because the "bourgeois morality" gets in the way of implementing a true, final solution to the muddying of pure European nationality by the existence of the Jews. Here we see the foundations of the National-Socialist movement which declared "there is no God but the German people" and started eradicating millions in the name of Humanism and Progress.

Presents a fresh perspective that explores the development of psychology as both a human and a natural science.

This volume brings together important theoretical and methodological issues currently being debated in the field of history of education. The contributions shed insightful and critical light on the historiography of education, on issues of de-/colonization, on the historical development of the educational sciences and on the potentiality attached to the use of new and challenging source material.

Starting in 2005, Gunter H. Lenz began preparing a book-length exploration of the transformation of the field of American Studies in the crucial years between 1970 and 1990. As a commentator on, contributor to, and participant in the intellectual and institutional changes in his field, Lenz was well situated to offer a comprehensive and balanced interpretation of that seminal era. Building on essays he wrote while these changes were ongoing, he shows how the revolution in theory, the emergence of postmodern socioeconomic conditions, the increasing globalization of everyday life, and postcolonial responses to continuing and new forms of colonial domination had transformed American Studies as a discipline focused on the distinctive qualities of the United States to a field encompassing the many different "Americas" in the Western Hemisphere as well as how this complex region influenced and was interpreted by the rest of the world. In tracking the shift of American Studies from its exceptionalist bias to its unmanageable global responsibilities, Lenz shows the crucial roles played by the 1930s' Left in the U.S., the Frankfurt School in Germany and elsewhere between 1930 and 1960, Continental post-structuralism, neo-Marxism, and post-colonialism. Lenz's friends and colleagues, now his editors, present here his final backward glance at a critical period in American Studies and the birth of the Transnational.

The Critical History of Edgar Allan Poe's The Narrative of Arthur Gordon Pym: A Dialogue with Unreason traces the complex, scattered criticism of Poe's most anomalous work, as it has steadily grown in prominence to a central position in the study of Poe and American literature. The winding route the criticism of Pym has charted, as convoluted as the narrative itself, has been a history of disagreement at almost every level at which critics and scholars read texts--including the nature and genre of the work, the seriousness or levity of the author's intent, and its stature as a work of genius, hackwork, or something in between. The unique set of thematic and narrative problems the work poses has eluded every hermeneutic structure brought against it so far, consistently undermining the very reading strategies it seems to invite. The only comprehensive critical history and bibliography of Pym, this study fills a large hole Poe scholars have long felt, as it analyzes the ways in which critics and critical camps have attempted to confront, rationalize, contain, or evade its novel and disturbing features. In the process, the criticism is correlated with the popular reception and the international response. Because literary history has entangled no author with his work more than Poe, ultimately this book is as much a study of Poe as of Pym. At every point, therefore, this study embeds the critical response to Pym in the history of Poe studies in general, as well as in the larger context of American literary theory and history. Includes bibliography and index.

The Edinburgh Critical History of Philosophy is a seven-volume reference work on the history of philosophy. This volume surveys the key issues and debates distinct to nineteenth-century philosophy.

Bridges the gap between Plutarch Studies and Achaemenid Studies through analysis of key texts.

1960, following as it did the last CIAM meeting, signalled a turning point for the Modern Movement. From then on, architecture was influenced by seminal texts by Aldo Rossi and Robert Venturi, and gave rise to the first revisionary movement following Modernism. Bringing together leading experts in the field, this book provides a comprehensive, critical overview of the developments in architecture from 1960 to 2010. It consists of two parts: the first section providing a presentation of major movements in architecture after 1960, and the second, a geographic survey that covers a wide range of territories around the world. This book not only reflects the different perspectives of its various authors, but also charts a middle course between the 'aesthetic' histories that examine architecture solely in terms of its formal aspects, and the more 'ideological' histories that subject it to a critique that often skirts the discussion of its formal aspects.