The Publishers Weekly


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The Body: A Very Short Introduction


Book Description

The human body is thought of conventionally as a biological entity, with its longevity, morbidity, size and even appearance determined by genetic factors immune to the influence of society or culture. Since the mid-1980s, however, there has been a rising awareness of how our bodies, and our perception of them, are influenced by the social, cultural and material contexts in which humans live. Drawing on studies of sex and gender, education, governance, the economy, and religion, Chris Shilling demonstrates how our physical being allows us to affect the material and virtual world around us, yet also enables governments to shape and direct our thoughts and actions. Revealing how social relationships, cultural images, and technological and medical advances shape our perceptions and awareness, he exposes the limitations of traditional Western traditions of thought that elevate the mind over the body as that which defines us as human. Dealing with issues ranging from cosmetic and transplant surgery, the performance of gendered identities, the commodification of bodies and body parts, and the violent consequences of competing conceptions of the body as sacred, Shilling provides a compelling account of why body matters present contemporary societies with a series of urgent and inescapable challenges. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.










The Thinker


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The Return of Nature


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Winner, 2020 Isaac and Tamara Deutscher Memorial Prize A fascinating reinterpretation of the radical and socialist origins of ecology Twenty years ago, John Bellamy Foster’s Marx’s Ecology: Materialism and Nature introduced a new understanding of Karl Marx’s revolutionary ecological materialism. More than simply a study of Marx, it commenced an intellectual and social history, encompassing thinkers from Epicurus to Darwin, who developed materialist and ecological ideas. Now, with The Return of Nature: Socialism and Ecology, Foster continues this narrative. In so doing, he uncovers a long history of the efforts to unite questions of social justice and environmental sustainability, and helps us comprehend and counter today’s unprecedented planetary emergencies. The Return of Nature begins with the deaths of Darwin (1882) and Marx (1883) and moves on until the rise of the ecological age in the 1960s and 1970s. Foster explores how socialist analysts and materialist scientists of various stamps, first in Britain, then the United States, from William Morris and Frederick Engels, to Joseph Needham, Rachel Carson, and Stephen J. Gould, sought to develop a dialectical naturalism, rooted in a critique of capitalism. In the process, he delivers a far-reaching and fascinating reinterpretation of the radical and socialist origins of ecology. Ultimately, what this book asks for is nothing short of revolution: a long, ecological revolution, aimed at making peace with the planet while meeting collective human needs.




The Nature of the Self


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In the contemporary (practical) philosophy, recognition is one of the central concepts. Humans are thematized as individuals who recognize one another as moral and legal persons. The central problem of the globalized, multicultural societies is how to harmonize the legal persons (who are free and equal) with moral persons (who may have their unique identity). In The Nature of the Self the thesis is elaborated that, in the contemporary discussion, a central dimension of recognition is lacking. All forms of moral and legal recognition presuppose the recognition at a more fundamental level: the recognition of the body by the mind. The systematic development of this relation can be performed with the help of a critical reconstruction of Hegel ’s project in the Phenomenology of Spirit and the Philosophy of Right. This reconstruction results in a differentiated concept of the self: in three forms of the self (corresponding with three forms of recognition) and their institutional embodiment. This concept of the self not only competes with the position of Jürgen Habermas and Axel Honneth (as it is explicitly elaborated), but also with the one of John Rawls.