5 comments about Letters : 1925-1975.

1. This collection of letters is as one- sided as the relationship between Heidegger and Arendt was in certain respects. In this collection Heidegger is the one who speaks, over three - fourths of the one- hundred sixty- six letters are his. We do not have key documents, Arendt's early letters to Heidegger which were destroyed either by Heidegger himself or a member of his family.
   The relationship in the first stage at Marburg in 1925 was of the great intellectual figure Heidegger, already a person of tremendous reputation, thirty- five married with children, and that of an eighteen old student worshipper. The illicit love affair was clearly passionate and deeply felt on both sides.
   However in little more than a year there are signs that he does not mind her going out with a fellow student,and off to study somewhere else a sign perhaps of his being troubled that the affair exposed might cause harm to his reputation.
   A second stage came with the rise of the Nazis to power , Arendt's exile, and Heidegger's becoming a collaborator with the Nazi regime. At this stage Arendt becomes disturbed about allegations of Heidegger's anti- Semitism.
   The third stage came after a long hiatus in letter - writing. It was only after the war that there was a renewal of their relationship, though it is not clear that this was also a romantic renewal. For by this time Arendt was married to Heinrich Blucher. At this point Arendt played the role of advisor to Heidegger in helping him deal with the charges of collaboration with the Nazis. This chapter is not one which does Arendt credit. Her readiness to not simply excuse Heidegger for his revolting behavior, (including anti- Semitic remarks, dismissal of Jewish colleagues, a use of concepts of his own philosophy in a pro- Nazi speech, ) but to help him get off the hook reflects a loyalty void of all judgment. And this from the philosopher for whom 'judging' was a fundamental philosophical category.
   Their post- war reconciliation was prompted and pushed by Heidegger's viciously anti- Semitic wife, Elfreide. Elfreide despised Arendt but understood that she could help Heidegger, and so encouraged the renewal of the relationship. Heidegger for his part never read Arendt's work and could not give her the kind of respect and esteem that she continued to give him.
   Heidegger and Arendt are profound souls, and this is felt in the content and tone of these letters. They are people of high ideals and aspirations. They are two of the most significant thinkers of the twentieth century. Their story of love and friendship is a fascinating one. And whatever additional light is thrown on this relationship is eagerly seized upon by students of their work. Yet their relationship illicit at the outset , later became even more suspect as it worked to cover up Heidegger's immoral behavior. The dishonesty and evasiseness of Heidegger in dealing with the charges against him is all the more reprehensible as it is that of one whose fundamental enterprise is in striving for Truth.Arendt's excess of caring to protect Heidegger are in painful and troubling contrast with her insensitity to survivors of the Shoah, this of course in her famous 'banality of evil' analysis of the action of Eichmann. Her tone in ' Eichmann in Jerusalem' was contemptuous and superior, a tone she might too have learned from Heidegger. There are those who claim that the final phase of the Heidegger- Arendt relationship involved a reversal in which she was the powerful one and he the one more needing and enslaved. But these letters do not seem to bear this out. Her loyalty to him and love enabled her to continue serving him too well to the end of their days. She died in the latter half of 1976 and he only six months later.
   
   .



2. Most of the material in this correspondence between Martin Heidegger and Hannah Arendt shouldn't come as much of a surprise to most students who are familiar with these great thinkers's respective work. Although, there is surprisingly little discussion of the unfortunate political situation of Heidegger, I suppose the de-Nazification trials exhausted the subject. Still, this is a nice collection of letters; what unfolds are the painful vicissitudes of their affair, and the almost complete destruction of their (and their families) lives on account of WWII. What is a pleasure to read here, however, is Heidegger's casual remarks on his serious philosophical projects, it provides an excellent window into his craft. One reaction, though it hardly comes as a surprise: Heidegger was a terrible poet. For example:
   
   "SONATA SONANS"
   What rang rings.
   It sinks
   Into lament's unknown ware's
   Sings into what no one dares,
   What's formed from the wreath,
   Takes place,
   Gentle's love and woe
   Into the Same.
   
   Etc. Etc.
   
   Perhaps the most problematic aspect of this collection is (at least for me), that it turns the reader into a creepy voyeur who peers into these personal love letters. Still, there is enough scholarly material contained within for scholars and students to make it a worthwhile collection.



3. Everybody knows what two people in a situation like Hannah Arendt and Martin Heidegger in 1925, a female student and a married philosophy professor, shouldn't say to each other. With imaginary docudramas filling in the blanks of the lives of so many famous people in ways that fulfill the fantasies of millions of TV viewers, as well as the readers of historical novels, those who watch movies about Samson, and theologians who wonder what Adam and Eve ever saw in the forbidden fruit, it is a relief to be getting some actual documents from a famous romance. Heidegger's fame was growing rapidly at the beginning of this book, and Hannah Arendt was bound to become known for paying attention. The fiftieth item in this book, "Martin Heidegger for Hannah Arendt: Five Poems," ends with the short poems:
   
   Correspondence
   
   Godless is God
   alone, and no
   other thing--
   death first
   corresponds,
   to the ring
   of Being's poem,
   the first.
   
   DEATH
   
   Death is, in the world's own rhyme,
   Being's mountain chain.
   Death will evade what's yours and mine
   in the falling weight
   falling toward silence's tor,
   star of earth, nothing more.
   
   For the friend's friend (pp. 63-64, prior to a letter dated Febr. 15, 1950).
   
   Hannah Arendt responded in item 127, twenty years later, a few weeks after Heidegger sent her a poem about time, but trying to quote the earlier poem, from New York, on November 27, 1970:
   
   Dear Martin,
   For days, weeks, I have wanted to write to you, at least to tell you how much good your letter did me, your sympathy, the time poem as an aid to reflection. Together with the other from many, many years ago
   
   Death is, in the world's design,
   Being's mountain chain.
   Death will evade what's yours and mine
   In the falling weight.
   Falling toward silence's tor,
   Star of earth, nothing more. (p. 173).
   
   British users of the English language might know that tor is a hill. Heinrich Blucher had died and a memorial service was held at Bard College on November 15. Like soldiers in a time of mounting casualties, people of different ages often have unsettled feelings about death because which will survive is not obvious. Hannah Arendt died in December, 1975, a few months before Heidegger's death in May, 1976. The `Romeo and Juliet' ending of fifty years of being German, Jewish, or American thinkers, bound together by an interest in the years that offered multiple lessons to be learned on both sides, makes this a bit more interesting to me than the other collections of Hannah Arendt's Letters with Karl Jaspers, Mary McCarthy, Hermann Broch, Kurt Blumenfeld, and Heinrich Blucher.
   
   This book mentions Nietzsche or Heidegger's book about Nietzsche about a dozen times, but the interesting comments are in Hannah Arendt's tribute, "Martin Heidegger at eighty" on pages 148-162, and a brilliant short description of Heidegger as a fox in July 1953 which ends with:
   
   But the fox living in the trap said proudly: So many fall into my trap; I have become the best of all foxes. And there was even something true in that: nobody knows the trap business better than he who has been sitting in a trap all his life. (p. 305).
   
   Most of us could apply the trap business view to everything in life that requires our involvement. Longing for a few ideas, we can pick up a book like this as the inside and outside view of an intellectual trap. Lacking the ability to read this book all at once, I had bookmarks in several places for weeks at a time as my ability to comprehend was expanding to get a grip on what this book has to offer. The Index is helpful for those who have particular interests. Minor items like Beethoven's Piano Sonata No. 32 in C minor are not to be found in the Index, however much it might have been on Heidegger's mind when he wrote his letter of April 12, 1950, listing Beethoven, opus 111 Adagio, Conclusion as an addressee on page 74 and thanking Hannah for the opportunity to listen to it:
   
   "And now, Hannah, you have, on top of everything, and with a loving word, also given me Beethoven's Opus 111. Its sound has already become kin to the light I mentioned at the beginning of this letter.
   
   "Elfride returns your greeting and kiss with a happy heart and is glad you returned home safely. Say hello to your dear husband from me." (p. 76).
   
   The index does not have an entry for Elfride Heidegger on page 76, but it did list page 74, where Heidegger wrote about "what is loving about love that cast its light into my room when Elfride and you embraced. We will need time to make what has become of us our own: That you came, that what grew close in us became the closest closeness; that Elfride was helpful with all of it, that our love needs her love; that everything, including your safe return home, is reflected, clarified, and validated in everything else."
   
   I'm sure that Nietzsche wrote that a married philosopher, like Socrates, ought to be cast in some comedy, as Aristophanes did with Socrates in `The Clouds' in 423 B.C., a comedy which placed last in the competition with Cratinous and Ameipsias at the Great Dionysia in the month of March, 423 B.C. Fortunately, Aristophanes revised his comedy, so "The Clouds' that we have today, "as purely farcical as the presentation of the philosopher himself suspended in a basket betwixt heaven and earth" in the notes for the Rogers translation, might be much better than running through it the first time. Heidegger's opportunity in these LETTERS to get himself right all over again after five half decades had passed has a miraculous quality, to say the least.



4. This collection of letters is an absolute necessity for anyone interested in Hannah Arendt, and particularly her relationship with the controversial German philosopher (and mentor) Martin Heidegger. The letters are well annotated and there is a helpful introduction as well. The only problem is that there are relatively few letters from Arendt. And those that appear in the collection are somewhat concise, whether from the editing or simply because they were not extensive. As a result, the reader does not get the intimate and expansive view into Arendt's thinking and activities that one comes away with from reading, for example, her collection of letters to and from Mary McCarthy. Of particular interest is the exchange of poetry between the two--somewhat ironic given Heidegger's controversial career and purported anti-Semitism during the Nazi period. One cannot help thinking, as the letters pass by, as to why Arendt chose to treat Heidegger with such kid gloves; nonetheless, there is a touching quality about this late-in-life correspondence of two former lovers. Quite pleasant and informative and not overly technical in philosophical terms.



5. Perhaps it's a sign of the times in which we live, but the biggest stories of recent note in philosophy have been Heidegger's flirtation with National Socialism and the revelation of his affair with his student, Hannah Arendt, in the 1920s. The affair with Arendt has left a bad account of the affair (Ettinger) and a badly written novel in its wake, but perhaps these lumps of fool's gold have led us to the real thing, for they helped persuade Heidegger's son, Herman, to open the private files of his famous father and release these letters to the public. These, along with the letters to Arendt that are extant, comprise a volume that belongs in the library of every serious student of Arendt and Heidegger. It provides a glimpse of the lives and thought of two intellectual giants and of how events led to their estrangement and shaky reconciliation.

   The first part of the book comes across as a one-way conversation, as only Heidegger's letters to Arendt are extant. Obviously Heidegger was smart enough to destroy Arendt's letters lest they fall into the hands of Mrs. H. The tone of these early letters is that of a besotted adolescent. Heidegger sends her bad poetry and, in one letter, refers to her as his "little wood nymph." As these letters were meant to be strictly private, we cannot help but suffer the embarrassment of an unintentional voyeur. However, the section ends on an ominous note with a letter from Heidegger in 1933 answering Arendt's charges that he is anti-Semitic. This came shortly after the ascension of Hitler and makes us sad that Heidegger destroyed Arendt's letter making the charges.

   The correspondence begins anew after the war and only because Arendt saw it in her heart to forgive her former mentor and in effect bury the hatchet. Heidegger seems most pleased and the letters lead to a personal reconciliation with Arendt visiting Heidegger and his wife in Germany. But all was not to remain quiet. Heidegger had confessed all to his wife, and took her willingness to see Arendt again as a sign all was back to normal, as it were. The letters he sends in 1950 give the impression that he is more than willing to resume their affair; to once again have his cake and eat it, too. But a sudden dispatch from Heidegger warns Arendt to cancel a postponed visit and not to write for a while. Seems Elfride Heidegger was not the willing accomplice her husband believed her to be.

   But time heals all and the letters (and visits) resume. Heidegger is more interested in what he is doing and the American response than in what Arendt is doing. In one telling letter, he admits he has no idea of what she means by "radical evil." Another subject on which Arendt treads lightly is that of Karl Jaspers: Jaspers and Heidegger attempted a reconciliation after the war, but failed and each has bitterness toward the other with Arendt playing the diplomat in the middle, though in her letters with Jaspers there is no doubt about whose side she is on.

   Another missed opportunity is the sudden death of Merleau-Ponty a few months before he was to meet Heidegger in Marburg. Arendt has a higher opinion of him than does Heidegger, although in a philosophical debate I'd place my money on Merleau-Ponty, whose forays into aesthetics, ontology and physics expose Heidegger as stuck in a neo-Kantian continuum.

   All in all, this is the book students of these two intellectual giants have waited for, and I, for one was not disappointed in the least.

4 comments about Friedrich Nietzsche.

1. 
   
   This book is criticized because it has too much biography, and not enough of Nietzsche's philosophy. And then...vice versa, too much philosophy. I have always been interested in Nietzsche the man, and this book provides the reader with a good rounded view of him. Fortunately there is an extensive amount of correspondence available to provide the biographer with the essential information necessary to construct an informative picture of both Nietzsche and those who figured prominently in his life.
   
   No, Nietzsche did not live an "exciting" life, but that's never a criterion I use in choosing to read a biography. If it's thrills you want may I suggest reading the memoirs of, perhaps, a Navy Seal. When I finished this biography I felt I knew "Fritz". I became appreciative of the extreme difficulties he faced with perpetual ill health. I found the details of his friendship with the anti-Semitic composer Richard Wagner to be quite fascinating. And yes he did travel about a lot, and maybe, at times, his mobile meanderings aren't much more interesting than reading a railroad timetable. Yet these are facts of his life.
   
   Whenever Nietzsche publishes a book Mr. Cate spends five or more pages discussing the philosophy contained in the book. For a book that is not touted as an "intellectual" biography I found this to be a good balance in acquainting the reader with Nietzsche's thoughts. This smattering of philosophical interpretation helps in understanding how the Nazis distorted his views, and made him a national hero (Hitler visited Nietzsche's sister Elisabeth several times). It also provides some understanding of his falling out with Richard Wagner. I am not an academic, although I have read a trifling amount of philosophy. In my opinion the philosophical sections were presented in a lucid manner, and should pose no challenge to the reader. I am assuming, of course, that anyone picking up a biography of Nietzsche has at least some interest in philosophy. The author does drop some heavy weight words on us occasionally, and these were in the biographical material. I don't think I've ever encountered the word "propadeutic" before, and this word occurs twice in the text.
   
   I enjoyed this book very much, and am grateful for the insight into Nietzsche's life. One reviewer suggests that you read books of his thoughts instead of this biography. Well, I already have those, but they don't tell me much about the man who produced them. While Friedrich Nietzsche didn't live an exciting life he still was an extraordinary man. This biography got that message across to me.



2. This is a truly boring treatment of Nietzsche but I can't really blame the author; Cate has an obvious mastery of the material and writes well. The bottom line is: Nietzsche's life was not very interesting and thus makes for a dull biography. Nietzsche's accomplishments were in his ideas. As a result, the biography resorts to dwelling on minute details of N's travels and correspondence.
   
   There is some value in the book as it helps to make connections between his personal life and the evolution of his ideas but these rewards are just not worth the effort of plowing through the book. Plus, it is not as accessible to the non-academic as the author claims it to be. The Nietzsche-neophyte will quickly become lost in the digressions into various philosophical issues.
   
   Ultimately, the fault with this book lies with its subject matter and not the author. If you're looking for context to understand N's ideas, there are better books out there. If you're interested in his philosophy, then read his actual works (and yes, I have read them all so don't go there). Biographies of boring people seem somewhat pointless...
   
   Not recommended.



3. Nietzsche was perhaps the most important thinker in modern times. He understood that Western Mankind labored under a terrible burden, a burden forged by idealistic philosophy and biblical religion which substituted a world of timeless ideals for the reality in which men and women really exist. This burden had once been a boon of sorts but with the decline of religious faith and the growth of mass society it became heavier and more inhuman. Nietzsche's own experiences, his own difficult life, especically his German ethniciity, all these contributed to his unique sensibility and genius. But Curtis Cate's decision to explain Nietzsche's unsystematic philosophy through his life is a tedious mistake and failure. In almost 600 pages we suffer every physical, emotional, spiritual, and psychological onslaught faced by Nietzsche, all in the narrow and narrowminded world of German academia and Wagnerian romanticism, yet this exposure does not really do as much for our understanding as fifty pages of clear exposition of his thought would have done. Granted that Nietzsche's thought is necessarily untidy and contradictory, since it is anti-systematic and untraditional, but to expect the reader to understand it by reliving Nietzsche's life puts far too much of a burden on a writer's life. And Nietzsche's life is not really all that interesting when compared to his thought. Biography has it place -- but perhaps not so well in the discussion of a provincial professor like Nietzsche. His brain was far better than his feeble body, and his thought rose far above the petty events and puny individuals with whom he came into contact. Except for the saintly historian Jakob Burckhardt and the mystigogue of music and culture Richard Wagner, most of the people Nietzsche was condemned to know and deal with were not worth the dust on his sandalstraps. In this biography one necessarily therefore spends a lot of time with people one could well do without, like Lou Salome for example. No, biography is not the road to understanding Nietzsche.



4. Occasionally a book is published that daunts the reviewer's attempts to do justice to its subject--in this case, the philosopher Friedrich Nietzsche (1844-1900)--and to the book's content. Curtis Cate's new biography is such a work.
   
   Cate chronicles Nietzsche's life and works in "quantitative detail," from his birth in Ro(e)cken, Germany, on Oct. 15, 1844, until his mental collapse in Turin, Italy, in Jan. 1889, and his death in Weimar on Aug. 25, 1900. One marvels at how minutely Cate narrates the year-by-year, month-by-month, and week-by-week events in Nietzsche's life.
   
   Cate describes Nietzsche's many friendships, from his early school years at Pforta, Wilhelm Pinder and Gustav Krug, and later with Paul Deussen, Carl von Gersdorff, Erwin Rohde, Franz Overbeck, Dr. Paul Ree, Malwida von Meysenbug, Heinrich Romundt, Albert Brenner, Heinrich Koselitz (Nietzsche's loyal disciple, whose musical pseudonym was "Peter Gast"), and, above all, his relationships with a beautiful and extremely intelligent 21-year-old Russian woman, Lou Salome, and with the Richard Wagner and Wagner's wife, Cosima.
   
   Over a period of three years, Nietzsche made 23 visits to Tribschen, the home of Richard and Cosima Wagner near Lucerne, Switzerland. And over the period of seven years, Nietzsche wrote close to eighty letters to Cosima, the daughter of Franz LIszt.
   
   Cate points out that Nietzsche's books are a sustained attack on metaphysical and religious beliefs. Nietzsche argued, writes Cate, that "the attention focused on otherworld fantasies had kept human beings from dealing in an honest, healthy way with the everyday realities that are of the most immediate concern to their well-being. . . . [His] whole philosophy was aimed at achieving a 'higher and nobler' degree of culture."
   
   In a letter to his busybody sister Elisabeth, who so often, during his life and especially after his death, meddled in his affairs, Nietzsche wrote: "Do we in our research seek repose, peace, happiness? No, solely the Truth, even if it be exceedingly deterring and ugly. . . . Here men's ways diverge. If you wish to aspire to peace of soul and happiness, then believe; if you wish to be the disciple of the Truth, then search."
   
   Against philosophical and religious "seriousness," Nietzsche wrote, "I would believe only in a god who knew how to dance. Come, [with our laughter] let us kill the spirit of gravity."
   
   Cate shows that Nietzsche's philosophy was profoundly personal, rising as it did out of deep existential struggles: "Of all that is written I like only that which one has written with one's blood. Write in blood and you will find that blood is spirit. A book that has no fire in it deserves to be burned."
   
   Nietzsche argued that, because of the inexorable advances of science, which, he believed, showed the world to be ungottlich, unmoralisch, and unmenschlich ("non-divine," "non-moral," and "non-human"), Europe was now plunged into a grave spiritual crisis, the crisis of nihilism.
   
   In the opening pages of his posthumously published work, The Will to Power, Nietzsche wrote: "Nihilism stands at the door. When comes this uncanniest of all guests? . . . What does nihilism mean? That the highest values devalue themselves. The aim is lacking; 'why?' finds no answer." It is a will to nothingness, in which a hopeless despair adjudicates everything to be valueless and worthless, without goal, meaning, or purpose.
   
   Nietzsche's central philosophical project was to "live through nihilism" to its bitter end and, hopefully, with the creation of new values, emerge on the other side. That he failed in this project seems evident, but never has a philosopher struggled so valiantly and courageously in wrestling with the demon of nihilism, of staring for a long time into the abyss.
   
   Cate writes, "Nietzsche conceived of his mission as a thinker to be that of the herald of a new 'dawn' in philosophical thinking, the prophet of a new, more honest, less visionary morality, purged and purified of a vast accretion of moral, political, social, and metaphysical prejudices and misconceptions, which had reduced the vast majority of his contemporaries to a collective condition of sheep-like stupidity."
   
   Georg Brandes, a Danish professor and one of Nietzsche's early admirers (he delivered a series of lectures on Nietzsche's philosophy at the University of Copenhagen) described the German philosopher's basic stance as being "aristocratic radicalism." Nietzsche responded with appreciation and hearty approval, saying that Brandes' _expression "aristocratic radicalism" was the "cleverest word" he had ever read about himself.
   
   Indeed, Nietzsche's elitism exalted everything that was noble, distinguished, and excelling, and derogated all forms of mediocrity, mendacity, and anti-intellectualism, including anti-Semitism (Nietzsche was an anti-anti-Semite) and the saber-rattling stupidity of a jingoistic German nationalism.
   
   At the very heart of Nietzsche's philosophy, writes Cate, is "resistentialism." This means that "it is not what assists Man that strengthens and ennobles him, but, quite the contrary, what resists his slothful inclinations and prejudices." His philosophy calls us grow up and become men in our thinking, rather than remaining dependent children, to reject the comfort, safety, security, and certainty of the herd and become an "free spirit" who dares to travel our own paths. "This is my way," wrote Nietzsche; "where is yours? The way doesn't exist."
   
   A key motif of Cate's biography is his chronicling of Nietzsche's illnesses. All of his adult life, Nietzsche was plagued by debilitating migraines that often kept him bedridden for days, by acute negative reactions to metereological changes, causing him to wear dark glasses and become a wanderer throughout Germany, Switzerland, France, and Italy in search of a climate conducive to his health. He suffered frequently from stomach upsets, nausea, fits of vomiting, and acute nervous seizures.
   
   Cate's numerous accounts of Nietzsche's struggle with ill health, scattered repeatedly across hundreds of pages, are impressive in their details, impressing on the us the long, hard struggle Nietzsche to lead the semblance of a normal life. And, although Cates only hints at the idea, one wonders if Nietzsche's "yea-saying," affirmative philosophy and his embrace of "amor fati" (love of fate) was not a defense mechanism against the perennial threat of a spirit-crushing pessimism into which he could have fallen because of his prolonged suffering.
   
   After five weeks of giving diligent attention to Cate's masterful biography, I conclude that it will take its place alongside Walter Kaufmann's Nietzsche: Philosopher, Psychologist, Antichrist as one of the best--indeed, in some respects, the best--biographies of Nietzsche available in the English language. This is a distinguished volume. I recommend it most highly.
   
   Roy E. Perry of Nolensville, Tennessee, may be reached at rperry1778@aol.com
   
   (Note: Curt Paul Janz's excellent three-volume German biography of Nietzsche has not yet been translated into English.)
   
   ABOUT THE AUTHOR: Curtis Cate is the author of acclaimed biographies of Antoine de Saint-Exupery, George Sand, and Andre Malraux as well as several other books of non-fiction. He holds degrees from Harvard (History), Ecole des Langues Orientales (Russian), and Oxford (Politics and Economics). He was the European Editor for The Atlantic Monthly for eight years (1958-1965) and has written articles for the New York Times Book Review, the New York Times Magazine and the New Republic. He resides in France.

2 comments about Russell: A Very Short Introduction (Very Short Introductions).

1. Grayling has achieved a good survey of Russel's Work in the realm of logic and philosophy as well as his contributions to social, moral, political and educational debates. The selling point for me is the fact that he does it with so much brevity and crispness. Without going into the gory details of his philosophical and logical ideas, Grayling still strikes a good balance and makes for some intersting reading.

   Highly recommended for people who'd like a quick introduction to Russel.




2. Bertrand Russell thought and wrote about many things from highly technical logic to popular questions of politics and education. In the lucid, elegant and beautifully accurate prose for which he is well known (see his other books and his writings for the Financial Times Book Review, Prospect magazine, and elsewhere), the British philosopher A. C. Grayling gives a concise survey of Russell's entire range of thought. In the biographical first chapter Russell's life and works are summarised; in the next two chapters his achievements in logic, the philosophy of mathematics, and general philosophy are described with succinctness and clarity; and in the final chapters his popular and political thought is explained, ending with an assessment of his achievement as one of the century's greatest thinkers. Because Russell is a founding figure in analytic philosophy, an understanding of his work provides an introduction to contemporary debates in philosophy also, so this little book is not only a highly pleasurable "good read", but an education in the basics of philosophy.

2 comments about The Wine of Wisdom: THe Life, Poetry and Philosophy of Omar Khayyam.

1. The seems to be a lot of redundancy in the first part of the book but the overall information, history and review of the philosophy is well presented.
   A very interesting book and enjoyable to read.



2. I am a filmmaker who spent 7 years making a feature film about the legendary mathematician, astronomer, poet of Persia, Omar Khayyam. I cannot think of another book published in this world that gives a more complete and thorough understanding of Khayyam. Dr. Aminrazavi's book is a scholarly masterpiece that illuminates the reader's mind with well researched, solid facts debunking the myths surrounding Khayyam. Each chapter clearly lays out the author's own struggle with what is fact and what is fiction. The book also explores Khayyam's vast influence on literature in the West. If there is anyone out there who wants an encyclopedic look into the mind of the 11th Century genius with the soul of a poet, look no further...purchase Wine of Wisdom today!

1 comments about Paul Ricoeur: His Life and His Work.

1. The work of Paul Ricoeur, while brilliant, is often difficult to penetrate. Reagan's book helps the newcomer to Ricoeur's writing get through those difficulties to an understanding of the importance of his philosophy. Reagan is uniquely qualified to do this. He was Ricoeur's student and has remained his lifelong friend. Reagan's book offers highly readable summaries of some of Ricoeur's major works complemented with biographical details that put those works into the context of Ricoeur's life. If you are only going to buy one book about Ricoeur, this should be it

No comments about The Complete Correspondence, 1928-1940.

4 comments about A Transatlantic Love Affair: Letters to Nelson Algren.

1. To correct the reader from Brookline, this book is exactly the same as "Beloved Chicago Man"- it's the same book with different titles in the US and the UK. As the reviewers below state, this is a great window into the relationship between Algren & de Beauvoir, and shows the truth feelings of de Beauvoir.



2. Having read all of De Beauvoir's autobiographies, this book was disappointing. The content can only be described as a mere extension of 'Beloved Chicago Man' (again relating to her relationship with Nelson Algren). In the latter, the letters to Algren are immediatly captivating, but quickly become repetitive rather than developed and by the end seem embarrassingly girlish and naive leaving a strong feeling of voyeuristic intrusion. This latest publication is an unnecessary extension of Beloved Chicago Man.



3. This tome unites fascinating, ethereal elements of time and place with the more mundane features of long-distance love.

   First, the unique bits of which only Simone de Beauvoir can honestly write: The intellectual scene of post-WWII Paris, firsthand knowledge of Camus and Sartre, a complex network of friendships mixing the communities of European intelligentsia, fascists, existentialists, writers, and actors. Then, of course, there is the head-over-heels love in which she found herself with Nelson Algren, noted American author, immediately upon making his acquaintance. All of these interesting facets add spice to this book.

   Surprisingly, what truly makes this book unforgettable, impossible to put down, at times embarrassing in its candor and recognizable to the reader are its themes of commonality to everyone else on the planet. Anyone who has ever fallen in love, suffered instant infatuation for another, missed the touch of a far-away lover, or slogged through a long-distance relationship will relate/commiserate/understand/anticipate both the words and the feelings behind them.

   Simone de Beauvoir wrote all of these letters to Nelson Algren in English (not her native French); happily, the misspellings and grammatical errors are preserved without correction. The reader will note progressive improvement in her English abilities as the correspondence lengthens and her relationship matures.

   I believe all readers will find these pages touching, satisfying, and intriguing. Those of you who have experienced long-distance passion will enjoy the letters as well, but with the distinct pain of knowing the inevitable conclusion in advance.




4. This book gives a real insight into de Beauvoir's character- after reading these letters, one will never again look upon her as a cold intellectual. If anything, they show that the passion she felt with Algren could not compare to whatever sort of relationship she had with Sartre. Reveals de Beauvoir's true self more than any of her autobiographies.

3 comments about Early Writings (Penguin Classics).

1. Indispensable for a correct reading of Karl Marx. To fully understand his point of view and critics you need to cover the early writings first, so that you won't form a wrong idea what Marxism is about, like most people usually do.



2. As someone who thought he had a relatively good grasp of what Marxist philsophy is comprised of, it came as something of a surprise that this text was so incomprehensible. This was the first actual Marx I have ever set out to read. I believed that _Early Writings_ might a good place to start (you know: start at the beginning, as they say). At any rate, I would encourage someone who is a novice at this sort of thing to start with another book. From the very start I had a difficult time determing exactly what Marx was getting at. The first 200 pages are a refutation to a Hegelian concept of the state. If you are not familiar with the writings and ideas of Hegel, you will not want to read that particular work. The second half of the book is more approachable, but not what I would term "accessible" by any means. I would recommend this only to people that already have extensive knowledge of Marx's terminology and belief systems. Without this prerequisite, you might as well be reading Latin.



3. This book gives the reading a kind of "before they were stars" approach. It provides a good spring board to seeing how Marx metamorphasized from Das Capitol into the Communist Manifesto. I recommend this book for anyone who is looking to get to the base of and learn more about this influential write and philosopher.

1 comments about Alvin Plantinga (Contemporary Philosophy in Focus).

1. One can really deepen their understanding of Plantinga's principles by reading what other comptemporary philosophers have to say about his work.
   I believe Plantinga has broken a lot of new ground, and it is fascinating to see how other leaders in the field are digesting his work. This work also contains Plantinga's notes on his speech regarding "A Dozen or So Arguments for God."
   My highest recommendation. As a non-trained neophyte in the world of philosophy, I found this book very rewarding in putting some context to Plantinga's work. I would not recommend reading this review, however, without first reading Plantinga himself. In particular, I would recommend "Warranted Christian Belief" and "God and Other Minds."
   A number of his essays are also online.

5 comments about Machiavelli in Hell.

1. De Grazia's book on Machiavelli is an example of a kind of old-fashioned intellectual study one rarely finds these days: a close reading of the original texts--all of them, from "The Prince" to the least known of the letters--unencumbered by secondary sources and filled with arcane details that gradually build to a comprehensive and exacting overview of the man and his life. It is not an introduction for the uninitiated; rather, it's an explicative guide to all Machiavelli's works and a cohesive summary of the unique worldview imagined by this archetypal Renaissance man.
   
   More specifically, it tries to reconcile the goal (in political terms) of the "common good" pursued by the ideal ruler with the morality (in theological terms) of the "evil acts" this same ruler must sometimes perform to achieve this goal. In its crudest terms, the question is: How can the "good" (e.g., successful) prince avoid going to hell? "It is permissible to say good of evil," according to De Grazia's reading of Machiavelli, "if that evil is but seeming evil and converts to a true good." The qualities of such actions become "means, tools, instruments, detachable from the person using them." Nevertheless, the prince "has to steer a course between cruelty and compassion"; his action must be accompanied by "grace and glory." And in the end, the virtuous leader whose worth is misunderstood in this life will be rewarded in the afterlife; indeed, God prefers political action to spiritual activity.
   
   Along the way to reconciling Machiavelli's moral philosophy and his political philosophy, the author provides so much more: a solid biographical account of the episodes and experiences that influenced Machiavelli's thinking, the contemporary realpolitik that limited and often determined his advice to rulers and mentors, a portrait of the whimsical side of a man whose comic works have been neglected in recent decades (especially the farcical "Mandragola," a satire ripe for rediscovery).
   
   Overall, for a literary-biographical study of such picayune detail, De Grazia's work is surprisingly readable--and, at times, unexpectedly funny. But its one fault major is the total lack of an introductory outline of the book's somewhat meandering journey through Renaissance history, culture, metaphysics, and etymology; I fear that many otherwise interested fans of Machiavelli may give up after the chapter devoted to the single phrase "God more a friend to them than to you" in all its possible variations and meanings and interpretations. It's really quite unclear until much later where the author's arguments are headed or why they are important, and the organization of the book as a whole makes sense only after one has finished it.
   
   Still, if you're truly interested in what Machiavelli "meant" to his contemporaries (and especially if you are hunting for a book unscarred by the political axes wielded by many of his modern interpreters), this is probably the best study available.



2. Da Grazia's intellectual, noetic style and sometimes peculiar authorial habits require some getting used to, but this is a decent, comprehensive, well-researched biography. I received my copy as a Christmas gift, and I do not regret taking the time to read it. Having done so, I feel like I know much more about the famous author of "The Prince" (which, I suppose, many folks used to have to study in school "way back when"), as well as much more about Machiavelli's unique circumstances, historical milieu, and overall literary output. Da Grazia, who I understand is an academic scholar, does a good job of putting a sympathetic, human face on his subject while simultaneously weaving together the disparate, rather derivative strands of influence and interesting life experiences that resulted in the incremental development of Machiavelli's reasoned and subsequently highly influential political/moral paradigm.
   
   However, I was a bit surprised and unsettled to learn that this biography was awarded a Pulitzer Prize in 1989. It's a good book, but, in my opinion, not that good! But, perhaps I am confused. I thought that standards were extremely stringent regarding such recognition, but maybe I am mistaken or somehow "old fashioned" and becoming increasingly clueless. Maybe the standards were tougher a few years ago and, like so much else, have since become somewhat "watered down". It seems, that in this day and age, in which so few people regularly read books of quality, much less write them, it's all just amounts to one more of those "signs of the times".



3. To those of you looking for an easy read on Machiavelli, I recommend going somewhere else. This book isn't going to skimp on the scholarly side just to make it easier to read for others. This is an intelligent book for an intelligent reader. Grazia intricately weaves together the mindset of Machiavelli as we see him through his many works and letters to friends.
   
   At first I was a little disappointed, perhaps because I was looking more for the momentous doings of Machiavelli. Yet, as I worked through the sheer volume of this biography (not by number of pages, yet rather by the number of words per page) I began to grow and respect Grazia as I slowly began to realize who Machiavelli was and how his thoughts and ideas influenced so many. His thoughts are his astounding accomplishments and those we certainly see here.
   
   For those interested in reading an intellectual book, definitely read this one. Machiavelli always believed that a person becomes a learned person through reading. For someone who agrees with this mindset I would wholeheartedly recommend this book to anyone that has intelligence enough to want to learn rather than those readers who simply are looking for an easy read.



4. I give this book an easy 5 stars. This is much less intimidating than many of Nicolo's own writings... De Grazia is interested in his subject, fun, and ultimately very sympathetic to Machiavelli. The book shows how Machiavelli was a poet, a lover, a (really good!) comic playwright, and a champion of democracy, in addition to being one of the founding fathers of political science. I've read the majority of Nicolo's surviving work, often in the Italian, and De Grazia truly portrays him as he was... a courtier after Castiglione's model who (even after his death) suffered more than his share of the "unremitting malice of fortune." READ IT!!!



5. Let me say first that I did not find this book difficult to read or comprehend, as some reviewers have implied it might be. It was, and is, a scholarly work, but Grazia makes the material lively, interesting, and above all understandable. Each thread in the tapestry that he weaves around the life and philosophy of Niccolo (as he calls him throughout the entire work) is discussed separately but folded back into the whole at regular intervals.

   Grazia introduces us to Niccolo Machiavegli (Machiavelli in the Tuscan style) in Chapter 1, a figure often reviled in later ages. From Chapter 2 onward we are treated to an analysis of his works, political, social, and dramatic in the context of an overarching political philosophy. What I found most interesting about Machiavelli In Hell is the interleaving of Niccolo's life with this analysis. He becomes a person rather than the one-dimensional cutout we are often given in school texts - a man of feeling, ideals, and intelligence. With some persistence and careful reading you can it make through this book with a greater understanding of what Niccolo gave to later generations, or even his own. It is not a substitute for The Prince, The Art of War, or the Mandragola but an introduction.