Modern Books

Discipline & Punish: The Birth of the Prison

Michel Foucault

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Customer Reviews:
Total reviews: 40 Average rating: 4.0 of 5

Well researched, controversial book 3 out of 5 stars.
2 of 3 people found this review helpful.

This is one of Michel Foucault's most accessible books (though still pretty heavy going). If in Madness and Civilization, Foucault analyzed the birth of insane asylums and in The Birth of the Clinic the birth of the hospital, in Discipline and Punish, it's the turn of the prisons. The book starts with a gruesome description of the public drawing and quartering of failed regicide Damiens in 1757. Then he goes on to quote a benign prison system of the 1830s. What changed between the two dates? While other authors would consider the birth of modern imprisonment as a triumph of progressive ideals (in comparison with what went on before), Foucault saw this instead as one aspect of increasing social and political control. While greatly researched, one immediately asks itself what Foucault wanted? Did he care about any improvement in the social conditions of prisoners? Or did he believed we should do with prisons altogether? And in which case, what about dangerous criminals? I think Foucault never wanted to answer these questions. I think it's telling that towards the end of his life (after this book was written) Foucault was a fan of the repressive and theocratic regime of Khomeini in Iran. In this, he was similar to those communist intellectuals in the West who criticized failings in their own countries but overlook much worse abuses (and crimes) in the Soviet Union. Another quibble is that the book is so French-centric (with some analysis of developments in England): he takes the evolution of imprisonment in France as an indication of the whole world.

Editorial Review:

In this brilliant work, the most influential philosopher since Sartre suggests that such vaunted reforms as the abolition of torture and the emergence of the modern penitentiary have merely shifted the focus of punishment from the prisoner's body to his soul.

The History of Sexuality: An Introduction

Michel Foucault

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Influential and important work, absolutely dreadful translation 3 out of 5 stars.
10 of 10 people found this review helpful.

I would concur with the Marquis point regarding the quality of the translation, which is obfuscating at best, and downright misleading at its worst. For those with the French, go with the original text (French title "La Volente de Savoir"). But I thought it worth mentioning that there does apparently exist an alternative translation of the work by a Robert Hurley, which has been published rather recently under the title "The History of Sexuality: the Will to Knowledge" (ISBN: 0140268685). Unfortunately I haven't had an opportunity to check out the new translation, though I would love to know whether it's any better.

Incidentally, one aspect of this work which appears to have been only eluded to by other authors, is that as the introductory volume of what was intended to be a more far reaching study, there is a significant portion of the work relevant for those interested in Foucault's (contra Dmitry) genealogical method, which made quite a splash in contemporary political theory, as well as the exposition of Foucault's rather novel theory of power. Unfortunately much is left out, and I would therefore suggest inquisitive readers to acquire the collection of Foucault's essays published under the English title "Power: Essential Works of Foucault, 1954-1984" which contains many texts particularly relevant to this work.

Editorial Review:

The author turns his attention to sex and the reasons why we are driven constantly to analyze and discuss it. An iconoclastic explanation of modern sexual history.

Meditations on First Philosophy: In Which the Existence of God and the Distinction of the Soul from the Body Are Demonstrated

Rene Descartes

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The best introduction to modern philosophy in a reliable and cheap edition! 5 out of 5 stars.
10 of 10 people found this review helpful.

Descartes' meditations really is the place to start for thinking through the philosophical obsessions of the modern era -- the value of skepticism, the nature and extent of knowledge, the relation between mind and body, the role of theology in a rational account of the universe, subjectivity vs. objectivity, the primacy of the subject, freedom, etc.

This is a book that can be read for these themes even by those who are encountering it for the first time without guidance. At the same time this is a book that rewards reading and rereading, not only in the sense that you should read it more than once but that you should come back to it again and again after you have read the other classical works of philosophy that both preceeded it and that it paved the way for. After a serious study of Kant, for example, you may find that you can come back to Descartes and see that much of the work of Kant's critical project was already prepared for in this little treatise. That is not to say that Kant is not original, but that part of Kant's genius is in thinking through and making explicit the scope of the philosophical landscape that was first mapped out in the Meditations.

Discourse on Method and Meditations on First Philosophy, 4th Ed.

Rene Descartes, Donald Cress

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Total reviews: 11 Average rating: 4.0 of 5

Readable translation of two seminal works of philosophy 4 out of 5 stars.
9 of 10 people found this review helpful.

This is a review of the Donald A. Cress translation of Discouse on Method and Meditations on First Philosophy by Rene Descartes.

Philosophers disagree about everything: except about the fact that modern philosophy begins with Descartes. No contemporary philosophers agree with Descartes' positive views. However, Descartes left Western philosophy with a series of puzzles that it continues to wrestle with: how is it possible to know anything? (Descartes' "dream argument" and "evil genius" argument are powerful sources of philosophical skepticism.) What is the relationship between mind and body? (Descartes argues that there is a fundamental metaphysical difference between the two, so they cannot be identical.) Is there some certain, indubitable foundation for knowledge? (Descartes thought that we need one to escape doubt, and that he could provide it.)

Some historical context helps to explain certain features of his writing. In 1521, Martin Luther was excommunicated, beginning the Protestant Reformation and dividing Christianity. Luther encouraged Christians to read the Bible translated into their own languages (e.g., the King James Bible) and use their own individual judgment to interpret it. In 1543, on his deathbed, Copernicus published his book arguing that the sun was the center of the solar system, not the earth (as had been taught by Aristotle). In 1633, Galileo was forced by the Inquisition to renounce his defense of the Copernican hypothesis.

Given the sharp intellectual controversies of his era, it is not surprising that Descartes says he has "realized how numerous were the false opinions that in my youth I had taken to be true, and thus how doubtful were all those that I had subsequently built upon them" (59). Descartes concludes that the only way to escape his doubts is to reconstruct his beliefs using his own reason, rather than relying on traditional views. In this respect, he is somewhat like Luther. However, mindful of what happened to Galileo, Descartes begins the Meditations with a letter to the Faculty of Sacred Theology in Paris, defending the orthodoxy of his views and pleading for their support. In addition, Descartes wrote the Discourse in French (his own vernacular), but wrote the Meditations in Latin (the language of the Church), "lest weaker minds be in a position to think that they too ought to set out on this path" that he has followed (51).

If you are going to read only one work by Descartes, I recommend the Meditations. (However, you might want to quickly read Part 4 of the Discourse first, since it gives an overview of the whole Meditations.) In the Meditations, Descartes decides that, paradoxically, the only way to overcome his doubts is to doubt everything that can be doubted, until he finds something absolutely certain, upon which he can build up knowledge. (Descartes is therefore an epistemological foundationalist.) Descartes notes that his senses sometimes deceive him. Furthermore, for all he knows, he is merely dreaming right now that he has a body and is sitting in a room writing. It is hard to maintain such doubts, so Descartes resolves to pretend that an "evil genius, supremely powerful and clever," is attempting to deceive him at every step of the way. Descartes ends his First Meditation in this pit of uncertainty.

In the Second Meditation, Descartes realizes that, even if he is mistaken about everything, he still has to think to be deceived, and if he thinks, then he exists. (In Part Four of the Discourse, he phrases this concisely as "I think, therefore I am.") Descartes then realizes that, while he can conceive of himself as a thinking thing without a body, he cannot conceive of himself as a body that never thinks. So while he may, in fact, have a body, his body and his mind are metaphysically distinct. (Basically, since he can conceive of body and mind as separate, therefore they are, in principle, separate.) Thus, Descartes is a metaphysical dualist.

In the Third Meditation, Descartes argues that God exists. He gives a version of the ontological argument for the existence of God (defended before Descartes by St. Anselm, criticized after Descartes by Kant, and still later resurrected by Alvin Plantinga). Contemporary readers, even ones who believe in God, are unlikely to find Descartes' argument here compelling, but it is an important part of his philosophy. Descartes argues that, since we know that God exists, and since we know that God is all good, we can be sure that our senses and our reason are not fundamentally deceptive. (Why would an all-good God make us prone to systematic mistakes?)

But the Third Meditation suggests a puzzle: since God created us, and God is all-good, why do we humans EVER make mistakes? Descartes' answer in the Fourth Meditation is that belief requires both the intellect, which simply perceives ideas, and the will, which chooses whether to believe those ideas. So long as we only choose to believe ideas that we "clearly and distinctly" (87) perceive, we will only believe what is true. Error occurs when we precipitately choose to believe unclear or confused ideas. (Part Two of the Discourse describes the methodology Descartes recommends in a bit more detail.) This may seem like a trivial claim, but Descartes is actually arguing for something controversial (and probably false): we can and should withhold belief from anything of which we are not absolutely certain, and so long as we use our minds correctly, we can be guaranteed to never believe anything false.

The Fifth Meditation gives an alternative formulation of the ontological argument for the existence of God, and suggests that some ideas (such as those of mathematical objects) are innate, so that, "when I first discover them, it seems I am not so much learning something new as recalling something I knew beforehand" (88).

Finally, in the Sixth Meditation, Descartes turns to material objects and sensory knowledge. His general conclusion is that "I must not rashly admit everything that I seem to derive from the senses; but neither, for that matter, should I call everything into doubt" (97). In general, Descartes is concerned in this meditation with how we can have a God-given faculty for discovering the truth, yet so often be in error over sensory matters (e.g., the Sun appearing to be the size of a fist).

I do not read French or Latin myself, so I cannot comment on the accuracy of the translation. However, I will say that it is very readable. Furthermore, the selected bibliography is helpful. I do miss three things that were left out of this translation, though. First, Descartes meant for the Meditations to be read along with a series of "Objections" written by his correspondents and "Replies" he wrote in response. Second, perhaps the most insightful critic of Descartes was Princess Elisabeth of Bohemia, who raised in correspondence what is still generally considered one of the strongest objections to Descartes' dualism: how can soul and body interact if they are as radically distinct as Descartes suggests? Finally, Descartes' Fourth Meditation emphasizes the distinction between having a property "formally" and "eminently." In Cress's original translation of the Meditations, he has a footnote explaining this distinction. That footnote was left out of this enlarged edition. If these three things were included in this translation, I think I would give it five stars instead of four.

Basic Political Writings

Jean-Jacques Rousseau

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Rousseau Comments on Society and the General Will of Man 5 out of 5 stars.
18 of 19 people found this review helpful.

Jean-Jacques Rousseau's "The Basic Political Writings," have a two part effect. Rousseau uses the first portion of the book, the discourses on science and the arts, the origin of inequality, and political economy, to describe the basic policies of then modern society. Rousseau describes the creation of society as a threat against the laws of nature. Rousseau also explains that the origin of society coincides with the concept of personal property. From there society develops by who controls whom into a political system. Rousseau comments on several points in "The Social Contract." In the first book of "The Social Contract" Rousseau explains the limiting of the human spirit by the bonds of society. This is the origin of the infamous line, "Man is born free, and everywhere he is in chains." Books two and three describe the attitudes of a nation and its responsibilities to both other nations and its own people. The final book of "The Social Contract" affirms the point that a nation cannot destroy the general will of the people. "The Basic Political Writings" are considered an excellent resource on society simply for its commentary on the general will. Rousseau's writings are amazing when coupled with the later thoughts of Karl Marx in "The Communist Manifesto." Obvious correlation's can be made between Rousseau's commentary and Marx's ideals of the creation of a communist society. Although these writings may not be for the average reader, the points they make extremely thought provoking.

Basic Writings of Nietzsche (Modern Library Classics)

Friedrich Nietzsche

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Editorial Review:

A better title for this book might be The Indispensable Writings of Nietzsche. Indeed, the six selections contained in Walter Kaufmann's volume are not only critical elements of Nietzsche's oeuvre, they are must-reads for any aspiring student of philosophy. Those coming to Nietzsche for the first time will be pleased to find three of his best-known works--The Birth of Tragedy, Beyond Good and Evil, and On the Genealogy of Morals--as well as a collection of 75 aphorisms drawn from Nietzsche's celebrated aphoristic work. In addition, there are two lesser known, but important, pieces in The Case of Wagner and Ecce Homo. Kaufmann's lucid and accurate translations have been the gold standard of Nietzsche scholarship since the 1950s, and this volume does not disappoint.

Anyone who has slogged their way through the swamps of German philosophical writing---in Kant or Hegel or Heidegger--will find Nietzsche a refreshing and exhilarating change. The selections are well chosen, and a cover-to-cover read will aptly depict Nietzsche's philosophy. In this volume the reader will find many of Nietzsche's polemical (and frequently misunderstood) ratiocinations on Christianity, Socrates, Germany, and art. Here, too, are his seminal and unforgettable critiques of Western morality ("That lambs dislike great birds of prey does not seem strange: only it gives no ground for reproaching these birds of prey for bearing off little lambs"). For philosophical fireworks, Nietzsche can hardly be matched. His brazen defiance of intellectualism's conventions still rings in contemporary thought because he practiced philosophy with a hammer. --Eric de Place

An Enquiry Concerning Human Understanding

David Hume

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Total reviews: 15 Average rating: 5.0 of 5

Editorial Review:

The Oxford Philosophical Texts series consists of truly practical and accessible guides to major philosophical texts in the history of philosophy from the ancient world up to modern times. Each book opens with a comprehensive introduction by a leading specialist which covers the philosopher's life, work, and influence. Endnotes, a full bibliography, guides to further reading, and an index are also included. The series aims to build a definitive corpus of key texts in the Western philosophical tradition, forming a reliable and enduring resource for students and teachers alike.
Now one of the most widely read works in philosophy, David Hume's An Enquiry concerning Human Understanding (1748) introduced his philosophy to a broad educated readership. In it he gives an elegant an accessible presentation of strikingly original and challenging views about the limited powers of human understanding, the attractions of skepticism, the compatibility of free will and determinism, and weaknesses in the foundations of religion. In this volume, an authoritative new version of the text is enhanced by detailed explanatory notes, a glossary of terms, a full list of references, and a section of supplementary readings.

Philosophy of Science: A Very Short Introduction

Samir Okasha

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Total reviews: 11 Average rating: 4.5 of 5

Reasonable Overview For The Interested 3 out of 5 stars.
11 of 13 people found this review helpful.

What do philosophers think about science? This book provides a brief history of the philosophy of science, describes some logical assumptions in the practice of science and problems in science, and discusses Thomas Kuhn's scientific revolutions. The book concludes with a discussion on science and society.

Philosophy of science, as described in this book, seems to have become a rather esoteric subject removed the daily practice of scientists and the everyday use of science. Some questions that spring to mind but which are not covered in this book: Does the publication and independent verification of results lead to the self-correcting nature of science? Why is the simplest explanation the best? How can scientists who cannot easily perform experiments, such as astronomers and sociologists, make verifiable theories?

Chapter 6 presents three problems in science: Newton's view of absolute space, the classification (by feature or by genetics) of living creatures and the whether the mind is modular or not. It's not clear to me how the philosophy of science can help in resolving these problems. Newton's view was probably driven by his desire to prove the literal truth of the Bible. In this day and age of automated indexing systems, does it really matter which method is used to classify creatures? Finally, shouldn't scientists collect more data before deciding if the mind is modular or not?

This book covers a number of topics in the field but fortunately doesn't get bogged down in a deep technical discussion on any single topic. It is a reasonable overview of the topic for the interested reader and one of the better books in the "Very Short Introduction" series.

Kam-Hung Soh, 19 January 2006.
http://kamhungsoh.blogspot.com

Editorial Review:

What is science? Is there a real difference between science and myth? Is science objective? Can science explain everything? This Very Short Introduction provides a concise overview of the main themes of contemporary philosophy of science. Beginning with a short history of science to set the scene, Samir Okasha goes on to investigate the nature of scientific reasoning, scientific explanation, revolutions in science, and theories such as realism and anti-realism. He also looks at philosophical issues in particular sciences, including the problem of classification in biology, and the nature of space and time in physics. The final chapter touches on the conflicts between science and religion, and explores whether science is ultimately a good thing.

The Question of God: C.S. Lewis and Sigmund Freud Debate God, Love, Sex, and the Meaning of Life

Armand M. Nicholi Jr.

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Total reviews: 70 Average rating: 4.0 of 5

Editorial Review:

Of course we can never really answer the question of whether God exists. And of course it would have been highly unlikely for Sigmund Freud and C.S. Lewis to discuss this question in person, considering that they were born in different countries and a generation apart. Nonetheless, The Question of God allows readers to listen in on one of the most articulate debates possible by creating a virtual meeting of Freud and Lewis. For the past 25 years, Armand M. Nicholi has taught a similar course at Harvard, where he compares Freud's atheist-based reasoning against the atheist-turned-believer C.S. Lewis. Both men were considered brilliant, highly educated thinkers who profoundly influenced 20th-century thought. And both men presented compelling arguments for and against the existence of God.

At the core is Freud's assertion that God is a figment of the imagination (more accurately, God is an outcome of our deep-seated need for protection, stemming from the helplessness of early childhood). Lewis, on the other hand, did not see the belief in a higher power as a childish need for comfort. In fact, he wrote, "rendering back one's will which we have so long claimed for our own, is, in itself, extremely painful. To surrender a self-will inflamed and swollen with years of usurpation is a kind of death." Nicholi never take sides. Instead he gives both men a chance to eloquently answer the big questions of humanity: why is there suffering? What should be our guiding belief? How do we form a moral compass? Surprisingly, this debate turns out to be a fascinating page-turner, with most of the credit going to Nicholi. Because he understands these men's arguments so well and respects their beliefs so thoroughly, believers could begin to have doubts and atheists could start to wonder. Regardless of where you ultimately land on the question of God, this stellar book will deeply enrich your understanding of humanity. --Gail Hudson

The Portable Nietzsche (Viking Portable Library)

Friedrich Nietzsche

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Total reviews: 42 Average rating: 4.5 of 5

A Correction of False Vulgarization of Neitzsche 5 out of 5 stars.
10 of 12 people found this review helpful.

A recent interesing discussion encouraged this reviewer to comment on this book edited by the late Walter Kaufmann. This anthology undermines the false popularlization of Nietzsche, and serious readers get a better understanding of Nietzsche than is provided by critis many of whom have probably not read Nietzsche. One should avoid "slick manuals and canned opinions edited at the editor's table. Read Nietzsche for yourself.

To say Nietzsche was unconventional is an obvious understatement. Those who think he glorified war are badly mistaken and need a clear understanding. When Nietzsche talked about war, he was talking what might be called intellectual war or "a battle of wits." Nietzsche is clear in this collection that he opposed actual war, and his one quote,"How good bad music sounds when war is in the air." When writers who probably have not read Nietzsche talk about "The Blond Beast," they fail to realize that Nietzsche is using a poetic allegory and not physical violence. Nietzsche used aphorisms to explain his protest against what he saw as mass society and thoughtless conformity.

Those who have not read Nietzsche may be surprised that he was very well read in Ancient Greek poetry and drama which he cited to explain human dilemmas. Basically Nietzsche was trying to explain if a profound if possibly confusing way, was that the human condition was not rosy, and tragedy was certainly part of the human condition.

Sections of this anthology of Nietzsche's thinking undermine the notion that Nietzsche was somehow a bitter anti-Semite. The sections titled "Nietzsche vs Wagner" or "The Wagner Case" leave no misunderstanding of Nietzsche's views of Jewish people. For those who are not sure, they should read pages 88-89 of this anthology where Nietzsche gives unstinting praise of the Jews both from a historical and social point of view. Many readers will be surprised at this selection.

Some quotes and aphorisms of Nietzsche are worth noting and "food for thougt." The following examples were selected at random which are poignant and trenchent. They are as follows:

All truth is simple. Is that not doubly a lie.

The best way to corrupt a youth is to teach him to respect those who think alike rather than those who think differently.

...The errors of great men are more venerable than the truths of little men...

The better the state is established, the fainter is humanity.

Convictions are more dangerous enemies of truth than lies.

And when they say, "I am just," it always sounds like, I am just-revenged."

Virtue is necessay, but at bottom they believe only that the police are necessary.

Nietzsche has obviously been critisized for attacks on religion. Yet, one must consider that Nietzsche was attacking organized religion for its demands of conformity, its hyopcracy, its intellectual dishonesty, etc. Nietzsche attacked organized religion for straying from its roots and original meaning.

Nietzsche was one of two men who commented on mass society. The other thinker was Karl Marx. Nietzsche was concerned about the thoughtlessness of mass men which could lead to intellectual stagnation. Marx saw the emergence of mass men as a tool for social and political revolution.

This reviewer thought Walter Kaufmann did a good job in editing and collecting the materials for this book. Other books that should interest readers are Kaufmann's NIETZSCHE: PHILOSOPHY, PSYCHOLOGIST, AND ANTICHRIST which the eminent British historian A.J.P. Taylor endorsed as follows: "This is the most sensible exposition of Nietzsche's philosophy ever made." Readers may futher consult BASIC WRITINGS OF NIETZSCHE also edited by Walter Kaufmann.