On the Genealogy of Morality is Nietzsche's most influential book but it continues to puzzle, not least in its central claim: the invention of Christian morality is an act of revenge, and it is as such that it should arouse critical suspicion. In The Will to Nothingness, Bernard Reginster makes a fresh attempt at understanding this claim and its significance, inspired by Nietzsche's claim that moralities are 'signs' or 'symptoms' of the affective states of moral agents. The relation between morality and affects is envisioned as functional, rather than expressive: the genealogy of Christian morality aims to reveal how it is well suited to serve certain emotional needs. One particular emotional need, manifested in the affect of ressentiment, plays a prominent role in the analysis of Christian morality. This is the need to have the world reflect one's will, which is rooted in a special drive toward power, or toward bending the world to one's will. Revenge is plausibly understood as aiming to bolster or restore power, and the invention of new values is a particular way to do so: by altering the agent's will (her values), it alters what counts as power for her. By revealing how it is well suited to play such a functional role in the emotional economy of moral agents, the genealogical inquiries arouse critical suspicion toward Christian morality. The use of this moral outlook as an instrument of revenge is problematic not because it is immoral, but because it is functionally self-undermining.

Catalog of an exhibition held Feb. 13-June 24, 2013.

In his Problemata, Aristotle provided medieval thinkers with the occasion to inquire into the natural causes of the sexual desires of men to act upon or be acted upon by other men, thus bringing human sexuality into the purview of natural philosophers, whose aim it was to explain the causes of objects and events in nature. With this philosophical justification, some late medieval intellectuals asked whether such dispositions might arise from anatomy or from the psychological processes of habit formation. As the fourteenth-century philosopher Walter Burley observed, "Nothing natural is shameful." The authors, scribes, and readers willing to "contemplate base things" never argued that they were not vile, but most did share the conviction that they could be explained. From the evidence that has survived in manuscripts of and related to the Problemata, two narratives emerge: a chronicle of the earnest attempts of medieval medical theorists and natural philosophers to understand the cause of homosexual desires and pleasures in terms of natural processes, and an ongoing debate as to whether the sciences were equipped or permitted to deal with such subjects at all. Mining hundreds of texts and deciphering commentaries, indices, abbreviations, and marginalia, Joan Cadden shows how European scholars deployed a standard set of philosophical tools and a variety of rhetorical strategies to produce scientific approaches to sodomy.

Presents the events of baseball in the 1950s and 1960s from the perspectives of the players, covering such subjects as the careers of Willie Mays, Mickey Mantle, and Duke Snider.

Presents a compilation of Bloom's introductions to the Modern critical views and Modern critical interpretations series of books, focusing on twenty essayists and prophets.

This book explores the phenomenon of the Third Reich from a philosophical perspective. It concentrates on the ways in which the subjects and experiences of Nazi Germany, the Holocaust and Anti-Semitism are conceived by eight German thinkers from the Continental tradition. These eight intellectuals include Martin Heidegger, Hannah Arendt, Karl Löwith, Carl Schmitt, Ernst Jünger, Jean Améry, Hans-Georg Gadamer, and Jan Assmann. Based on careful philosophical examinations of both known and unknown texts of these eight thinkers (including an English translation of two forgotten texts by Schmitt and Jünger), this study exposes and then explores the tension between ideology and philosophy, between submission to authority and genuine critical thinking, all of which constitute the essence of the Continental philosophical tradition.

King David has an important role in the Old and New Testaments and huge impact on the nation of Israel. The Father witnessed and said about David, “I have found David the son of Jesse, a man after My own heart.” (Acts 13:22) The Lord Jesus, Son of David, witnessed, “How then does David in the Spirit call Him ‘Lord,’ saying ...” (Matthew 22:43) The Holy Bible said about him, “Look, I have seen a son of Jesse the Bethlehemite, who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and the Lord is with him.” (1 Samuel 16:18) A great man like that, who went through a lot in his life from being uncounted among his brothers to become a king of all Israel, who experienced distress, joy, victory, defeat, with a heart after God’s heart—it is worthy to know how he, by the Holy Spirit, expressed all these feelings and put them in the psalms. This book will search that heart to bring out of his treasure things new and old. (Matthew 13:52)

Though it is simple and obvious, you may not understand the incredible importance of the way of nothing. When you do see the way, you will wonder, "Can it really be this easy and simple?" And seeing that there was never anything in the way of freedom can almost be embarrassing. "How could I have never seen it?" you’ll ask. The Way of Nothing: Nothing in the Way explores the obstacles that stop you from reaching your highest desires: enlightenment, eternal peace, or simply ordinary contentment. These obstacles are nothing more than concepts you have that seem real, yet they vanish with insight into the way. It is a wonderful surprise to discover that there has always been nothing in the way of what you want. Best of all, there is really nothing to it! ,