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Arthur Schopenhauer (Gdansk, 22 de febrero de 1788 – Fráncfort del Meno, Reino de Prusia, 21 de septiembre de 1860) fue un filósofo alemán, de nacionalidad prusiana, considerado uno de los más brillantes del siglo xix y de más importancia en la filosofía occidental. Schopenhauer participó de los movimientos: pesimismo, voluntarismo, nihilismo, ateísmo, antinatalismo fue autor de obras notables como: El mundo como voluntad y representación y Parerga y paralipómena. Dialéctica erística o El arte de tener razón - expuesta en treinta y ocho estratagemas, es un tratado escrito por el filósofo alemán Arthur Schopenhauer, basado principalmente en los Tópicos de Aristóteles. Fue publicado en 1864, póstumamente, por Julius Frauenstädt bajo el título de Eristik (Erística). La obra contiene una serie de apuntes en los que Schopenhauer recopiló treinta y ocho Kunstgriffe –'estratagemas','ardides'o'trucos'dialécticos – argumentaciones desleales y engañosas utilizadas en las discusiones cuando uno de los contrincantes desea que prevalezcan sus tesis.

The virulent anti-Hegelianism of French poststructuralism and its (difficult) confrontation with Jürgen Habermas has long obscured the closeness of Jacques Derrida's “différance” to Theodor W. Adorno's “Nonidentical.” Taking the overarching theme of “identity and difference” as a guide, we can peel apart what unites and separates these two thinkers. In so doing, certain “de-realizing” effects of Derrida's entrapment in signs reveal themselves. By contrast, Adorno's social and cultural diagnosis, when extrapolated to a post-Fordian context is astonishingly fruitful. Attempts to trivialize negative dialectics as a model of intellectual self-understanding from a past age or as an esthetic reserve of ways of life are untenable.

In Capitalism, Alienation and Critique Asger Sørensen offers a wide-ranging argument for the classical Critical Theory of the Frankfurt School, thus endorsing the dialectical approach of the original founders (Horkheimer, Adorno, Marcuse) and criticizing suggested revisions of later generations (Habermas, Honneth). Being situated within the horizon of the late 20th century Cultural Marxism, the main issue is the critique of capitalism, emphasizing experiences of injustice, ideology and alienation, and in particular exploring two fundamental subject matters within this horizon, namely economy and dialectics. Apart from in-depth discussions of classical political economy and Hegelian dialectics, the explorative and inclusive argument also takes issues with Émile Durkheim's theory of value, the general economy of Georges Bataille and the dialectics of Mao Zedong.'[The] volume is not lacking in solid demonstrations; among else, into how the evergrowing mathematization of political economy is covering up its deeply ideological violence, which leaves out the problem of social (and political) justice.'-Kristina Egumenovska, Nordicum-Mediterraneum. Icelandic E-Journal of Nordicum and Mediterranean Studies 15.1 (2020). Please find a seminar on Asger Sørensen's Capitalism, Alienation and Critique here.

Decades ago when the concern over the ecology centred around problems of conventional environmentalism, Murray Bookchin was already at work formulating his unique philosophy of social ecology, offered here in this second, revised edition.

Todavía hay quien se pregunta por el sentido de la vida. Este libro es para esas personas: aquí hallarán seis ensayos sobre la vida, la verdad y la religión, el agnosticismo, el diálogo entre quienes creen y quienes no, la esperanza, la conveniencia democrática. La obra, escrita desde una intimidad agradecible, ofrece al menos dos caminos: el primero transita por el sentido la existencia y la búsqueda de la verdad; el otro, acaso aún más complejo, es un llamado a restaurar el legado filosófico de nuestra civilización.

Dialectic and Difference is the first systematic exploration of Roy Bhaskar's dialectical philosophy and its implications for ethics and justice. That philosophy has three aims: a dialecticisation of original critical realism, a ‘critical realisation'of dialectic, and a metacritique of western philosophy. In the first, real absence or negativity links structured being to dialectical becoming in a dynamic world. The second draws on Marx to locate the critical impulse in Hegel's dialectic in a material, open and changing totality. The third identifies a central problem in western philosophy from the Greeks on, the failure to think real negativity as the essence of change (‘ontological monovalence'). Bhaskar's ethics connect basic human ontology with universal principles of freedom and solidarity. He marries (‘constellates') these with a grasp of how principles are historically shaped. His account of freedom moves from the infant's ‘primal scream'to the eudaimonic society, but thinks the limits to freedom under modern conditions. The morally real in ethics and justice is displaced and reconfigured as relations between ‘the ideal'and ‘the actual'.Western philosophy systematically denies the real negativity that drives Bhaskar's dialectic. Metacritique traces this to Parmenides and Plato's account of non-being as difference. It enables a critique of the poststructural radicalisation of difference via Nietzsche and the doctrine of ‘Heraclitan flux'. Mobilised as ‘the other'of Plato's Forms, this remains a move on Platonic terrain. It too denies real negativity in structured being as the ground of historical change and moral praxis.This text is essential reading for all serious students of social theory, philosophy, and legal theory.

From bestselling author and provocateur Christopher Hitchens, the classic guide to the art of principled dissent and disagreement In Letters to a Young Contrarian, bestselling author and world-class provocateur Christopher Hitchens inspires the radicals, gadflies, mavericks, rebels, and angry young (wo)men of tomorrow. Exploring the entire range of'contrary positions'—from noble dissident to gratuitous nag—Hitchens introduces the next generation to the minds and the misfits who influenced him, invoking such mentors as Emile Zola, Rosa Parks, and George Orwell. As is his trademark, Hitchens pointedly pitches himself in contrast to stagnant attitudes across the ideological spectrum. No other writer has matched Hitchens's understanding of the importance of disagreement—to personal integrity, to informed discussion, to true progress, to democracy itself.

Sartre's Critique of Dialectical Reason ranks with Being and Nothingness as a work of major philosophical significance, but it has been largely neglected. The first volume, published in 1960, was dismissed as a Marxist work at a time when structuralism was coming into vogue; the incomplete second volume has only recently been published in France. In this commentary on the first volume, Joseph S. Catalano restores the Critique to its deserved place among Sartre's works and within philosophical discourse as a whole. Sartre attempts one of the most needed tasks of our times, Catalano asserts—the delivery of history into the hands of the average person. Sartre's concern in the Critique is with the historical significance of everyday life. Can we, he asks, as individuals or even collectively, direct the course of our history? A historical context for our lives is given to us at birth, but we sustain that context with even our most mundane actions—buying a newspaper, waiting in line, eating a meal. In looking at history, Sartre argues, reason can never separate the historical situation of the investigator from the investigation. Thus reason falls into a dialectic, always depending upon the past for guidance but always being reshaped by the present. Clearly showing the influence of Marx on Sartre's thought, the Critique adds the historical dimension lacking in Being and Nothingness. In placing the Critique within the corpus of Sartre's philosophical writings, Catalano argues that it represents a development rather than a break from Sartre's existentialist phase. Catalano has organized his commentary to follow the Critique and has supplied clear examples and concrete expositions of the most difficult ideas. He explicates the dialogue between Marx and Sartre that is internal to the text, and he also discusses Sartre's Search for Method, which is published separately from the Critique in English editions.