The Geography of Thought: How Asians and Westerners Think Differently...and Why 2003

A “landmark book” (Robert J. Sternberg, president of the American Psychological Association) by one of the world's preeminent psychologists that proves human behavior is not “hard-wired” but a function of culture.
Everyone knows that while different cultures think about the world differently, they use the same equipment for doing their thinking. But what if everyone is wrong?

The Geography of Thought documents Richard Nisbett's groundbreaking international research in cultural psychology and shows that people actually think about—and even see—the world differently because of differing ecologies, social structures, philosophies, and educational systems that date back to ancient Greece and China. As a result, East Asian thought is “holistic”—drawn to the perceptual field as a whole and to relations among objects and events within that field. By contrast, Westerners focus on salient objects or people, use attributes to assign them to categories, and apply rules of formal logic to understand their behavior.
From feng shui to metaphysics, from comparative linguistics to economic history, a gulf separates the children of Aristotle from the descendants of Confucius. At a moment in history when the need for cross-cultural understanding and collaboration have never been more important, The Geography of Thought offers both a map to that gulf and a blueprint for a bridge that will span it.

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Clash or Cooperation of Civilizations (The International Political Economy of New Regionalisms Series) 2009

This comprehensive volume focuses on overlapping identities and integration processes in the Mediterranean basin and queries to what extent these various identities and integration processes are compatible or in conflict. Incorporating both theoretical and empirical material, it unites contributions from a variety of countries, thus exploring these issues from different perspectives.

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The Clash of Civilizations and the Remaking of World Order

The classic study of post-Cold War international relations, more relevant than ever in the post-9/11 world, with a new foreword by Zbigniew Brzezinski.

Since its initial publication, The Clash of Civilizations and the Remaking of World Order has become a classic work of international relations and one of the most influential books ever written about foreign affairs. An insightful and powerful analysis of the forces driving global politics, it is as indispensable to our understanding of American foreign policy today as the day it was published. As former National Security Adviser Zbigniew Brzezinski says in his new foreword to the book, it “has earned a place on the shelf of only about a dozen or so truly enduring works that provide the quintessential insights necessary for a broad understanding of world affairs in our time.”

Samuel Huntington explains how clashes between civilizations are the greatest threat to world peace but also how an international order based on civilizations is the best safeguard against war. Events since the publication of the book have proved the wisdom of that analysis. The 9/11 attacks and wars in Iraq and Afghanistan have demonstrated the threat of civilizations but have also shown how vital international cross-civilization cooperation is to restoring peace. As ideological distinctions among nations have been replaced by cultural differences, world politics has been reconfigured. Across the globe, new conflicts—and new cooperation—have replaced the old order of the Cold War era.

The Clash of Civilizations and the Remaking of World Order explains how the population explosion in Muslim countries and the economic rise of East Asia are changing global politics. These developments challenge Western dominance, promote opposition to supposedly “universal” Western ideals, and intensify intercivilization conflict over such issues as nuclear proliferation, immigration, human rights, and democracy. The Muslim population surge has led to many small wars throughout Eurasia, and the rise of China could lead to a global war of civilizations. Huntington offers a strategy for the West to preserve its unique culture and emphasizes the need for people everywhere to learn to coexist in a complex, multipolar, muliticivilizational world.

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Others

Keeping the Rabble in Line

Barsamian, the founder of Alternative Radio, and Chomsky, allegedly the most quoted author in the modern era, have forged a symbiotic relationship that manages to distill Chomsky's political philosophies and make them accessible. Barsamian's historically grounded, well-informed and probing questions prompt Chomsky to deconstruct concepts of class, media and economics. Chomsky deftly addresses domestic and foreign conundrums including health care, the recent crime bill and NAFTA. While these interviews span a two-year period and end early in 1994, they remain provocative and timely, with Chomsky's insights on Haiti, Northern Ireland and the Middle East proving especially resonant. Ultimately, Rabble serves as a Chomsky primer that is without condescension, and the question-and-answer format shows him at his most concise and adroit. His criticism exposes democracies as business-run societies that render the general population isolated from politics, persuasively suggesting that we are on the verge of a social breakdown. What sets this work apart from other reluctant messiahs who simply intellectualize suffering, is that Barsamian and Chomsky discuss avenues for activism-strengthening unions, following grassroots organizations or simply reading between the lines. Together they act as a lens, enabling the reader to see what has been there, hidden in plain sight. 

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Secrets, Lies and Democracy (The Real Story Series)

These interviews, conducted in 1993 and 1994, touch on a range of domestic and international topics from corporate welfare and free trade to gun control and religious fundamentalism

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The Shock Doctrine: The Rise of Disaster Capitalism

In this groundbreaking alternative history of the most dominant ideology of our time, Milton Friedman's free-market economic revolution, Naomi Klein challenges the popular myth of this movement's peaceful global victory. From Chile in 1973 to Iraq today, Klein shows how Friedman and his followers have repeatedly harnessed terrible shocks and violence to implement their radical policies. As John Gray wrote in The Guardian, "There are very few books that really help us understand the present. The Shock Doctrine is one of those books." 

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Global Values 101: A Short Course

Global Values 101 grew out of one of the most popular courses ever offered at Harvard University, in which some of the most original thinkers of our day sat down with students and explored how ideas have made them-and can make us-more engaged, involved, and compassionate citizens. In these engrossing, essay-length interviews, which address the topics of war, religion, the global economy, and social change, Amy Goodman, host of the popular radio program Democracy Now, speaks about the role of the independent media as gatekeeper and witness; Lani Guinier, author of Tyranny of the Majority, reveals that students' SAT scores more accurately describe the kind of car their parents drive than the grades they will earn in college and shows the way to a more equitable college admissions system; Howard Zinn, author of A People's History of the United States, explores the American Dream and exposes the myth of the "good war"; economist Juliet Schor, author of Born to Buy and The Overspent American, explains why Americans are willing to sacrifice quality of life to attain financial success; former "mall rat" Naomi Klein, author of No Logo: Taking Aim at the Brand Bullies, urges readers to go global while fighting global conglomerates; and Katha Pollitt, author of Reasonable Creatures: Essays on Women and Feminism, employs her incisive wit to explore what it really means to be a feminist in the Twenty First century.

For anyone who has been moved by idealism and longed to become a more proactive citizen, this collection offers a range of stories on how progressive ethics can inform, inspire, and ultimately transform lives.

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No Logo

NO LOGO was an international bestseller and "a movement bible" (The New York Times).  Naomi Klein's second book, The Shock Doctrine, was hailed as a "master narrative of our time," and has over a million copies in print worldwide.

In the last decade, No Logo has become an international phenomenon and a cultural manifesto for the critics of unfettered capitalism worldwide.  As America faces a second economic depression, Klein's analysis of our corporate and branded world is as timely and powerful as ever.

Equal parts cultural analysis, political manifesto, mall-rat memoir, and journalistic exposé, No Logo is the first book to put the new resistance into pop-historical and clear economic perspective.  Naomi Klein tells a story of rebellion and self-determination in the face of our new branded world.

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Roland Barthes (Routledge Critical Thinkers)

Roland Barthes is a central figure in the study of language, literature, culture and the media, both as innovator and guide. This book prepares readers for their first encounter with his crucial writings on some of the most important theoretical debates of the twentieth century, including:
*existentialism and Marxism
*Semiology, or the 'language of signs'
*Structuralism and narrative analysis
*Post-structuralism, deconstruction and 'the death of the author'
*Theories of the text and intertextuality
Tracing his engagement with other key thinkers such as Jean-Paul Sartre, Ferdinand de Saussure, Jacques Derrida and Julia Kristeva, this volume offers a clear picture of Barthes work in context. Having explained in detail Barthes's most influential ideas and their impact, Graham Allen concludes with a guide to easily available translations of his work and to useful further reading.
The in-depth understanding of Barthes offered by this guide is essential to anyone reading contemporary critical theory.

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The Existentialism of Jean-Paul Sartre

Webber argues for a new interpretation of Sartrean existentialism. On this reading, Sartre is arguing that each person’s character consists in the projects they choose to pursue and that we are all already aware of this but prefer not to face it. Careful consideration of his existentialist writings shows this to be the unifying theme of his theories of consciousness, freedom, the self, bad faith, personal relationships, existential psychoanalysis, and the possibility of authenticity. Developing this account affords many insights into various aspects of his philosophy, not least concerning the origins, structure, and effects of bad faith and the resulting ethic of authenticity. This discussion makes clear the contributions that Sartre’s work can make to current debates over the objectivity of ethics and the psychology of agency, character, and selfhood. Written in an accessible style and illustrated with reference to Sartre’s fiction, this book should appeal to general readers and students as well as to specialists.

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Dark Feelings, Grim Thoughts - Experience and Reflection in Camus and Sartre

In the same spirit as his most recent book, Living With Nietzsche, and his earlier study In the Spirit of Hegel, Robert Solomon turns to the existential thinkers Albert Camus and Jean-Paul Sartre, in an attempt to get past the academic and political debates and focus on what is truly interesting and valuable about their philosophies. Solomon makes the case that--despite their very different responses to the political questions of their day--Camus and Sartre were both fundamentally moralists, and their philosophies cannot be understood apart from their deep ethical commitments. He focuses on Sartre's early, pre-1950 work, and on Camus's best known novels The Stranger, The Plague, and The Fall. Throughout Solomon makes the important point that their shared interest in phenomenology was much more important than their supposed affiliation with "existentialism." Solomon's reappraisal will be of interest to anyone who is still or ever has been fascinated by these eccentric but monumental figures.

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Camus (Haus Publishing - Life &Times)

Camus's works keep being rediscovered and set against a contemporary backdrop. While he is often said to be a writer of allegories and moral abstractions, his fiction and philosophical essays are, as this book aims to highlight, autobiographical in their origins and incidents. The Stranger is usually regarded as a classic, one of the few novels taught in schools and universities and found on most lists of the best modern novels. Born into a poor, uneducated family in Algeria, raised by an illiterate mother and tyrannized by his grandmother, he was expected to quit school at 14 and join the working class like his brother. Instead he went on to become one of the greatest French writers and a Nobel laureate. As a journalist he was an early defender of the rights of Muslims, a position which led him into conflict with the Communist Party, of which he was for a time a member. He felt himself neither entirely French nor solely Algerian, and believed that the Muslim and French communities should be able to live together. Less than three years after he was awarded the Nobel Prize for literature in 1957, at the age of 44, he died in an automobile accident.

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The Cambridge Companion to Camus

 Albert Camus is one of the iconic figures of twentieth-century French literature, one of France's most widely read modern literary authors and one of the youngest winners of the Nobel Prize for Literature. As the author of L'Etranger and the architect of the notion of 'the Absurd' in the 1940s, he shot to prominence in France and beyond. His work nevertheless attracted hostility as well as acclaim and he was increasingly drawn into bitter political controversies, especially the issue of France's place and role in the country of his birth, Algeria. Most recently, postcolonial studies have identified in his writings a set of preoccupations ripe for revisitation. Situating Camus in his cultural and historical context, this 2007 Companion explores his best-selling novels, his ambiguous engagement with philosophy, his theatre, his increasingly high-profile work as a journalist and his reflection on ethical and political questions that continue to concern readers today.

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The Stranger

The Stranger is not merely one of the most widely read novels of the 20th century, but one of the books likely to outlive it. Written in 1946, Camus's compelling and troubling tale of a disaffected, apparently amoral young man has earned a durable popularity (and remains a staple of U.S. high school literature courses) in part because it reveals so vividly the anxieties of its time. Alienation, the fear of anonymity, spiritual doubt--all could have been given a purely modern inflection in the hands of a lesser talent than Camus, who won the Nobel Prize in 1957 and was noted for his existentialist aesthetic. The remarkable trick of The Stranger, however, is that it's not mired in period philosophy.

The plot is simple. A young Algerian, Meursault, afflicted with a sort of aimless inertia, becomes embroiled in the petty intrigues of a local pimp and, somewhat inexplicably, ends up killing a man. Once he's imprisoned and eventually brought to trial, his crime, it becomes apparent, is not so much the arguably defensible murder he has committed as it is his deficient character. The trial's proceedings are absurd, a parsing of incidental trivialities--that Meursault, for instance, seemed unmoved by his own mother's death and then attended a comic movie the evening after her funeral are two ostensibly damning facts--so that the eventual sentence the jury issues is both ridiculous and inevitable.

Meursault remains a cipher nearly to the story's end--dispassionate, clinical, disengaged from his own emotions. "She wanted to know if I loved her," he says of his girlfriend. "I answered the same way I had the last time, that it didn't mean anything but that I probably didn't." There's a latent ominousness in such observations, a sense that devotion is nothing more than self-delusion. It's undoubtedly true that Meursault exhibits an extreme of resignation; however, his confrontation with "the gentle indifference of the world" remains as compelling as it was when Camus first recounted it. --Ben Guterson --

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The Fall (Albert Camus)

Soon after publishing The Fall, Albert Camus won the Nobel Prize for Literature. On the strength of this book alone, he deserved it. As a novel, The Fall improves upon its two predecessors, The Stranger and The Plague, in almost every way. The writing itself is much more confident, full of scathing wit and eloquent outrage. The intertwining of artistic aim and philosophical conviction is utterly seamless. Neither is compromised, as they were at times in the earlier works. Rather, both art and philosophy are employed here to serve the STORY. In short, The Fall delivers on what Camus had always promised- a masterful work of literature that also FORCES the reader to examine his/her life.

Jean-Baptiste Clamence is a "good guy." He uses his abilities as a lawyer to protect the poor and weak. When asked, he helps blind people across the street. Wherever one finds a righteous cause, he appears to support it. He is a well-respected member of the community. Could one truly find SERIOUS fault with such a person?

Well, as of late, Clamence has had a slight problem: he has felt the need to be honest, both with others and himself. The truth often leads people to strange places, and so Clamence, formerly rich and recently disgraced, finds himself at a sailors' bar in Amsterdam. Here, he finally comes clean about his life and his actions (one and the same, possibly?). He's no criminal, surely not, or not the WORST kind anyway. His crime is much more insidious, and it consists of what we are all guilty of: he is two-faced. His purest acts of selflessness are actually forms of self-deception, for they mask that in the end, he is really satisfying himself. The purest altruism hides a secret loathing of those he "helps"; the deepest, most self-sacrificial love conceals a seething desire to dominate.

In this dingy bar, Clamence unburdens himself, not just of his "crimes," but of the author's (catch the quote at the beginning of the book) and humanity's too. Only a strong (and dishonest) reader can finish this book without cringing in self-recognition at the daily hypocrisies that add up to the modern human condition. Camus does not necessarily counsel despair though. At different points in The Fall, one can see the ever-present potential of humanity to better itself. What Camus does doubt though is the general willingness of people (himself included) to make the personal choices needed to truly bring ABOUT this "betterment."

The Fall is not entirely bleak reading. In several places, it is laugh-out-loud funny (No! Surely not sober Camus...), displaying the humour of a barroom Voltaire. Moreover, few could fail to delight in the sheer craft and elegance of the author's prose. Still, the book does raise searing questions about how to live (or waste) one's life. If one has been "sleepwalking" before reading The Fall, it will be almost impossible to do afterwards. Wake up with this brilliant, unsparing slap in the collective face of mankind. (Amazon.com)

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Camus (Blackwell Great Minds)

Reflecting the profound influence he continues to exert on popular consciousness, Camus examines the complete body of works of French author and philosopher Albert Camus, providing a comprehensive analysis of Camus’ most important works—most notably The Myth of Sisyphus, The Stranger, The Fall, The Plague, and The Rebel—within the framework of his basic ethical orientation. Makes Camus’ concerns clear in terms that will resonate with contemporary readers Reveals the unity and integrity of Camus’ writings and political activities Discusses Camus’ ongoing relevance by showing how he prefigures many postmodern positions in philosophy, literature, and politics.

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L'Etranger

In 1930 Camus suffered a serious attack of tuberculosis, an illness which eventually forced him to abandon his plans for an academic career. His first publications began to appear two years later in Sud, a minor literary magazine founded by one of his friends at the lycée d’Alger.6 It is tempting to see his literary preoccupations at this time in terms of his illness: tuberculosis was a revelation of the sudden possibility of death and a reminder that life, which he loved so much, was finite. However, Lottman tells us that Camus’s desire to write dates from when he was 7 years old,7 and Camus himself liked to stress the specifically literary origins of some of his early works, citing Gide,8Grenier,9and André de Richaud.10 Whatever one’s own view of this, by the time Camus published L’Enverset l’endroit in 1937, literary and personal experiences had combined to produce a body of thought which strives to demonstrate that love of life and lucid awareness of the finality of death are logically compatible attitudes to life. Death may well render life meaningless, but it also renders it precious.

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The Myth of Sisyphus: And Other Essays

The collection of stories published as Le Mythe de Sisyphe in 1942 was the second of the absurds. The work has been cited by critics as refined and carefully crafted. The collection stands as more literature than philosophy. Camus spent at least five years writing and editing the work. The polish is clear with the very first sentence: "There is only one really serious philosophical problem, and that is suicide."

According to Camus, suicide was a sign that one lacked the strength to face "nothing." Life is an adventure without final meaning, but still, in Camus' eyes, worth experiencing. Since there is nothing else, life should be lived to its fullest and we should derive meaning from our very existence. For Camus, people were what gave life meaning. However, in the moments following the realization that one will die, that one's descendants will die...in fact, that the earth will die, one senses a deep anxiety. And, as an atheist, Camus doubted meaning beyond this life.

"A world which can be explained, even through bad reasoning, is a familiar one. On the other hand, in a world suddenly devoid of illusion and light, man feels like a stranger." Isolated from any logic, without an easy explanation for why one exists, there occurs what some call "existential angst." While Camus did not use the phrase, it adequately describes the sensation. Even existentialists of faith struggle with creation, wondering why humanity exists when a Creator would not need mankind. Merely wanting to create something seems like a curious reason to create life. So, even for those of faith, the initial creation can be puzzling.

How does one exist without any given purpose or meaning? How does one develop meaning? Le Mythe de Sisyphe addresses this directly in the retelling of the famous tale. Considering the plight of Sisyphus, condemned to roll a stone up a mountain knowing the stone will roll down yet again, it is easy to declare his existence absurd and without hope. It would be easy to believe Sisyphus might prefer death. But in Camus' myth, he does not.

"Living the absurd...means a total lack of hope (which is not the same as despair), a permanent reflection (which is not the same as renunciation), and a conscious dissatisfaction (which is not the same as juvenile anxiety).

For Camus, Sisyphus is the ultimate absurd hero. He was sentenced for the crime of loving life too much; he defied the gods and fought death. The gods thought they found a perfect form of torture for Sisyphus. He would constantly hope for success, that the stone would remain at the top of the mountain. This, the gods thought, would forever frustrate him.

Yet, defying the gods yet again, Sisyphus is without hope. He abandons any illusion that he might succeed at the assigned task. Once he does so, Camus considers him a hero in the fullest sense of the word. Sisyphus begins to view his ability to do the task again and again--to endure the punishment--as a form of victory.
"The struggle itself towards the heights is enough to fill a man's heart. We have to imagine Sisyphus happy."

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The Rebel

By one of the most profoundly influential thinkers of our century, The Rebel is a classic essay on revolution. For Albert Camus, the urge to revolt is one of the "essential dimensions" of human nature, manifested in man's timeless Promethean struggle against the conditions of his existence, as well as the popular uprisings against established orders throughout history. And yet, with an eye toward the French Revolution and its regicides and deicides, he shows how inevitably the course of revolution leads to tyranny. As old regimes throughout the world collapse, The Rebel resonates as an ardent, eloquent, and supremely rational voice of conscience for our tumultuous times.

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The Plague

The Nobel prize-winning Albert Camus, who died in 1960, could not have known how grimly current his existentialist novel of epidemic and death would remain. Set in Algeria, in northern Africa, The Plague is a powerful study of human life and its meaning in the face of a deadly virus that sweeps dispassionately through the city, taking a vast percentage of the population with it.

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