1 comments about Hans-Georg Gadamer: A Biography (Yale Studies in Hermeneutics).

1. The author of this thick biography, Jean Grondin, has always been one of the most astute and informed commentators on the subject of philosophical hermeneutics.

   Prospective readers need not be put off by this volume's bulk (478 pages) since almost 140 pages are devoted to scholarly apparatus which most of us will ignore. That leaves only 338 pages of actual text to read (plus a few pages of pictures to enjoy). In this era of bloated biographies, we can be thankful for Professor Grondin's restraint. The average intelligent reader will probably find herself skimming chapters 2 - 5 (Gadamer's ancestry and youth) and chapters 10 - 12 (academic politics in the mid-twentieth century) thereby shortening this book by an additional 115 pages. That leaves about 200 pages of interesting reading about Gadamer, Heidegger, Nazis, poets, Habermas, Derrida, Plato, phenomenology, human finitude, etc.

   Not surprisingly, Professor Grondin does a fine job of sorting out the influences of others in the formation of Gadamer's conception of hermeneutics and in communicating the gist of his major work, TRUTH AND METHOD. Unfortunately, Grondin never gets around to telling us much about his subject's life-long enthusiasm for the arts (Why did Gadamer love Rilke's poetry? What visual artists was Gadamer excited about?).

   In short, this is a good biography of an important twentieth century philosopher, but not a great one (for a great one order Ray Monk's WITTGENSTEIN : THE DUTY OF GENIUS).

No comments about Wittgenstein: Biography and Philosophy.

1 comments about Hans J. Morgenthau: An Intellectual Biography (Political Traditions in Foreign Policy Series).

1. To read Hans Morgenthau is to meet his sharp and fearless mind seeking `to speak truth to power'. During most of his carrier, his main public cause was to call forth responsibility from North-American policy-makers. His days were the days in which mankind finally found itself face to face with the prospect of the end; here was the setting of a unique era, superior in danger and complexity to all other previous ones; and Morgenthau was one of the few-too-few authors who could see its political problems.
   
   At the end of his life, he wrote the following words: "While I may be best known for my contributions to foreign policy and more particularly to American foreign policy, it is a paradox that my major intellectual interest from the very outset of my academic career has not been foreign policy or even politics in general but philosophy. After WWII, I made a conscious choice in concentrating my efforts on foreign policy because I realized that the existence of the United States and even of mankind depended on a sound foreign policy. What good was it to speculate on philosophic topics if in a couple of years or decades the world would be reduced to a radioactive rubble? So ever since, for more than twenty years, I have been caught in this self-imposed public service which by no means coincides with my real intellectual interests".
   
   Morgenthau died in 1980, shortly before the Cold War itself was over. His political thought will outlast not only the competition of superpowers, but also what was then taken as states and nations; as well as Aristotle survived the disappearance of the Greek polis and Machiavelli, the unification of Italy. These are political thinkers who make it through the surface of their objects and share a glimpse of the very essence of politics. In so doing, they expose truths about the human condition which remain, among the problems of the day, recognizable to eyes which may be very distant.
   
   Of course, almost every man is a son of his era and expresses reality in terms hopefully understandable by his contemporaries. Thus, to point out the rediscovery of those recognizably human and tragically recurrent facts among one's present configurations is a most fortunate task in a biographical work. This is why Morgenthau's Intellectual Biography, written by Swiss professor Christoph Frei, is a special work for those who wish to understand the process of putting together the pieces of his line of reasoning which, in the early 1930's, started being dubbed 'political realism', but only effectively reached public in the late 1940's.
   
   Before the Biography, those who went through Morgenthau's work in English had never had a contact with his early papers, which contain all the seeds of his later intellectual developments. Dr. Frei was the first to study these papers, along with other never seen documents, diaries and letters. Having conducted a trilingual research in English, German and French, he provides us with a reconstruction of the first decades of Morgenthau's life, points out to the first time when theory-relevant thoughts were put to paper and presents a lively account of the difficult context in which these thoughts began to flourish.
   
   The book has two parts. The first part deals with Morgenthau's life story, his studies in different cities in Germany, his acquaintance and perceptions of its several ongoing schools of social sciences, and the beginning of his professional career. As the specter of totalitarianism approached the old continent with its somber colors, we watch his difficulties first in Europe as a Jew, as he tried to emigrate to America, and later on in America as a German and a Jew, struggling first for survival and next to retake his intellectual projects. This first part leads up to the success he achieved with the publication of Politics Among Nations in 1948 and deals, in smaller detail, with the second half of his life as a successful political scientist, trying to contribute to the North-American experience during the Cold War.
   
   As the second part of the book unfolds, we go back to the early decades of the twentieth century and embark in a philosophical trip side by side with a young man's experience of disillusionment: his meditation of civilized life in a time of decay. Here we see the formation of Morgenthau's Weltanschauung and approach the central core of his view of man and society. Frei lets him speak out some of his frankest thoughts about the limits of science, the political sphere, the place and implications of power among human beings. Frei also strikes us with the clever insight of turning Immanuel Kant's four philosophical questions: "What is man?; What am I allowed to know? What should I expect?; and What should I do??" into the skeleton of his investigation. At its end, the book concludes that Morgenthau's realism is in fact a sober type of idealism; as it puts, "transcendent idealism".
   
   The two greatest contributions of this biography are the following: firstly, it unveils Morgenthau's central formative reference in a surprising and unprecedented way: the chapter about his existential dialogue with Friedrich Nietzsche is, without a doubt, the most fascinating of all. Secondly, it swims against the epistemological and quantitative tides of contemporary political science so as to concentrate its work in Morgenthau's philosophical side - which is, when all is said and done, what truly matters for those who are attempting to think politics with their own heads.

No comments about On Heidegger (Wadsworth Philosophers Series).

3 comments about Spinoza in 90 Minutes (Philosophers in 90 Minutes).

1. I picked up "Aquinas in 90 Minutes" in our Maui condo laundry room. It was so interesting that I now have St. Thomas Aquinas " Shorter Summa". I then had to have the same " 90 Minute" book for other "favorite philosophers".



2. This is a very good short account of the life and work of the philosopher who according to Will Durant was the exception among the great philosophers in that ' he lived in accord with what he wrote'. Strathern tells the story of Spinoza's lonely struggle to be true to his vision of God and Nature. Strathern writes of the famous excommunication from the Portugese Jewish community, the humble life of the lens-grinder, the loyal friend ready to take on mobs to protest against the assassination of the politician DeWitt, the supreme rationalist seeing all ' with the eyes of Eternity.' Spinoza who maintained his meditation was the meditation of a free man and so' a meditation on life and not on death' had a pure vision of God as Nature as All-in- All. His appeal to Goethe and English Romanticism came in part from this. His God is All, and yet sublime and impersonal if not like Joyce's paring his fingernails, then certainly not like the Old Testament Hebrew God intervening to prevent Abraham from taking the life of his only beloved son. In other words the God of Spinoza is a God very much of the philosophers, and not one which Pascal a figure of comparable intellectual intensity and aesthetic greatness would have abided.
   Strathern shows a clear admiration for his subject, and a respect for the subject- matter of his thought. He takes a few jabs, here and there at the great man but not in such a way as to diminish the feeling that we are dealing here one of Mankind's great thinkers.



3. I. Spinoza is a strange and interesting philosopher. His life sticks out in the history of philosophy. He not only philosophized, but he lived his philosophy. Q.E.D.

   II. After an assassination attempt, Spinoza managed to get excommunicated from the Amsterdam synagogue in 1656. Q.E.D.

   III. Spinoza turned down prestigious university posts and instead made his living grinding glass lenses. At the same time he composed a classic metaphysical system that he also applied to a political system. Q.E.D.

   IV. Spinoza was one of the first philosophers to claim that the aim of the state is individual freedom. Q.E.D.

   V. Though Spinoza's metaphysics belong to a different time, it is an example of how a theory of existence can be applied to a manner of living and being. Q.E.D.

   VI. This book provides a good but very short introduction to the life and philosophy of one of the most interesting philosophers in the history books. Q.E.D.

   VII. Spinoza managed to live a very humble life and still attain fame and recognition in his own time. He corresponded with Huygens, Newton, Leibniz, and other eminent people of the 17th century. Q.E.D.

   VIII. Spinoza's works were so controversial they were either not published during his lifetime or published anonymously shortly after his death. Q.E.D.

   IX. Spinoza's metaphysical system was based on pantheism, which posited that everything and everyone is God, so that if you hurt another you hurt yourself. There are corollaries to the modern Gaia hypothesis in this. Q.E.D.

   X. This book will leave you wanting to know more about Spinoza and why he wrote in a strange numbered aphoristic manner. It can be read in a single reading and will acquaint you with Spinoza and why he is considered important. Q.E.D.

   XI. Read this book, then move onto more thorough studies if it catches your interest. Q.E.D.

No comments about Jean-Paul Sartre: A Life (Lives of the Left).

No comments about On Karol Wojtyla (Wadsworth Notes).

No comments about Galileo (Grandes biografias series).

No comments about On Frege (Wadsworth Philosophers Series).

1 comments about Singing in the Fire; Stories of Women in Philosophy.

1. Great collection of essays by established women philosophers (from both analytic and continental traditions). To this phd student in an analytic program, this book has been a godsend. It's both encouraged me (because some things *have* improved) and validated some of my own experiences (because some things haven't changed). What I took home from this book--women who succeed in philosophy do so because they learn to immerse themselves in their work and to negotiate the conflicts between their personal and professional identities.
   
   A big thanks to Linda Alcoff for this.