Ludwig Wittgenstein's Tractatus Logico-Philosophicus (1922) remains one of the most enigmatic works of twentieth century thought. In this bold and original new study, Ben Ware argues that Wittgenstein's early masterpiece is neither an analytic treatise on language and logic, nor a quasi-mystical work seeking to communicate 'ineffable' truths. Instead, we come to understand the Tractatus by grasping it in a twofold sense: first, as a dialectical work which invites the reader to overcome certain 'illusions of thought'; and second as a modernist work whose anti-philosophical ambition is intimately tied to its radical aesthetic character. By placing the Tractatus in the force field of modernism, Dialectic of the Ladder clears the ground for a new and challenging exploration of the work's ethical dimension. It also casts new light upon the cultural, aesthetic and political significances of Wittgenstein's writing, revealing hitherto unacknowledged affinities with a host of philosophical and literary authors, including Hegel, Kierkegaard, Marx, Nietzsche, Adorno, Benjamin, and Kafka.

This book considers the emergence of dialectic out of the spirit of dialogue and, beginning with the ancient Greeks and moving through modern philosophy, traces a historical and systematic relation between the two.

This volume considers all the major aspects of Hegel's work: epistemology, logic, ethics, political philosophy, aesthetics, philosophy of history, and philosophy of religion.

Is the point of philosophy to transmit beliefs about the world, or can it sometimes have higher ambitions? In this bold study, Karen Zumhagen-Yekplé makes a critical contribution to the “resolute” program of Wittgenstein scholarship, revealing his Tractatus Logico-Philosophicus as a complex, mock-theoretical puzzle designed to engage readers in the therapeutic self-clarification Wittgenstein saw as the true work of philosophy. Seen in this light, Wittgenstein resembles his modernist contemporaries more than might first appear. Like the literary innovators of his time, Wittgenstein believed in the productive power of difficulty, in varieties of spiritual experience, in the importance of age-old questions about life’s meaning, and in the possibility of transfigurative shifts toward the right way of seeing the world. In a series of absorbing chapters, Zumhagen-Yekplé shows how Kafka, Woolf, Joyce, and Coetzee set their readers on a path toward a new way of being. Offering a new perspective on Wittgenstein as philosophical modernist, and on the lives and afterlives of his indirect teaching, A Different Order of Difficulty is a compelling addition to studies in both literature and philosophy.

The Dimensions of Hegel's Dialectic examines the epistemological import of Hegelian dialectic in the widest sense. In modern philosophy, German idealism, Hegel in particular, is said to have made significant innovative steps in redefining the meaning, scope and use of dialectic. Indeed, it is dialectic that makes up the very core of Hegel's position, yet it is an area of his thought that is widely neglected by the available literature despite the increased interest in Hegel's philosophy in recent years. This book brings together an international team of expert contributors in a long-overdue discussion of Hegelian dialectic. Twelve specially commissioned essays address the task of making sense and use of Hegel's dialectic, which is fundamental not only for historical and hermeneutic reasons, but also for pragmatic ones; a satisfactory response to this challenge has the power to clarify Hegel's legacy in the current debate. The essays situate the dialectic in the context of German idealism with a clear-sighted elucidation of the problems that Hegel's dialectic is called upon to solve.

In their Dialectic of Enlightenment, Horkheimer and Adorno set out to "explain why humanity, instead of entering a truly human state, is sinking into a new kind of barbarism." Philosophy teacher Tom Donovan (PhD UCRiverside) offers a fresh reading of that classic text showing that it is first and foremost a critique of the metaphysical urge. Describing our world of "stupid consumption, mindless entertainment, and perverted games and relationships" he notes, "these sorts of games have no end game, as fantasy spectators never really win, and yet they don’t see it because they are too busy watching the other lose. This is the secret of class society. As long as there is someone below you, then lack of reconciliation doesn’t hurt so badly." Citing the Super Bowl, Clippers owner Donald Sterling, basketball players like LeBron James, plus the Kardashians, mega churches, and comedians like Jon Stewart, Donovan gives us a new understanding of our age and how the broken threads that are today’s Capitalism, religion, and sports contribute to unraveling the fabric of Modernity. Against readings that claim that Dialectic of Enlightenment is a simple critique of instrumental reason that ultimately undermines rationality itself, Dr. Donovan argues that the real critique is aimed at the metaphysical urge itself. As such, rationality itself is not the target of attack nor is the notion of enlightenment. Taking Adorno's and Horkheimer's example of the Marquis de Sade, the author observes, "…Sade can only find pleasure in domination. The fear of the outside has morphed into fear of a reconciled world, fear of a world where everyone treats each other as ends in themselves. A society like this can tolerate porn but not socialism, a society like this won’t miss the ice-caps but wouldn't miss the Super Bowl, a society like this lets civilization sink into barbarism so long as they can watch The Bachelor. Stylistically this book attempts to rationally mimic the fragmentary nature of Dialectic of Enlightenment so that through form and content the argument of the book will emerge dialectically. Readers will see that Dialectic of Enlightenment actually offers a positive conception of enlightenment and a philosophical instance of the use of dialectics. The book is for readers interested in critiques of capitalism and religion, and sports in America, as well as Marxism and Critical Theory. It will intrigue academics interested in the Frankfurt School and the idea of the "Metaphysical Urge."

Existential dialectical materialism is the philosophic synthesis of Marxism (dialectical materialism) and existentialism, providing the delineation of a new philosophic paradigm based on a more adequate view of humanity and the nature of human reality. Being and Dialectic sets forth the core principles of the philosophy. Among other insights, the new and intriguing law of politicoeconomic entropy is shown to naturally arise from the philosophys deductive structure. Existential dialectical materialism is at once both a philosophy of revolution and conservativisim, being the rational result of the necessary dialectic development of political-philosophical theory and thought

Transcending Subjects: Augustine, Hegel and Theology engages the seminal figures of Hegel and Augustine around the theme of subjectivity, with consideration toward the theology and politics of freedom.

In this book, I deal with some fundamental problems of the Hegelian dialectic. For this purpose, I take a middle course between total scepticism, which considers dialectic as a devastator sophistry with no respect even for the non-contradiction principle, and authoritarian dogmatism, which claims to solve any question with the magic wand of the Hegelian Aufhebung. That is, I decide to be critical, defining concepts anew, bringing out sources, determining conditions of possibility and fields of validity, accepting or rejecting when necessary. Following G. R. G. Mure's thinking, from an inner point of view I examine whether, in carrying out his work, Hegel remains faithful to the different principles he proclaims, and I find substantial deviations. And, following W. Becker's thinking, from an external point of view, that is, from a formal, empirical or existential contemporary angle, I try to determine the extent to which we may legitimately talk about the fruitfulness of Hegelian dialectic. In this way, I reconstruct Hegel's thought so that it may become acceptable to us-readers of the twentieth-century-as intelligible and coherent as possible. I conclude that dialectic, as a logic of human reality, has to be grasped and expressed from the viewpoint of the particular historical individual, in constant interaction with the cultural environment of his or her time. Using this approach, I investigate the questions at issue from Hegel's Logic point of view.