This question obsessed Renaissance writers, none more than Michel Eyquem de Montaigne, perhaps the first recognizably modern individual. A nobleman, public official, and winegrower, he wrote free-roaming explorations of his thought and experience, unlike anything written before. He called them essays, meaning “attempts” or “tries.” He put whatever was in his head into them: his tastes in wine and food, his childhood memories, the way his dog’s ears twitched when it was dreaming, as well as the religious wars....

Martin Heidegger's sympathies for the conservative revolution and National Socialism have long been well known. As the rector of the University of Freiburg in the early 1930s, he worked hard to reshape the university in accordance with National Socialist policies. He also engaged in an all-out struggle to become the movement's philosophical preceptor, "to lead the leader." Yet for years, Heidegger's defenders have tried to separate his political beliefs from his philosophical doctrines

The year is 1919. The horror of the First World War is fresh for the protagonists of Time of the Magicians, each of whom finds himself at a crucial juncture. Benjamin is trying to flee his overbearing father and floundering in his academic career, living hand to mouth as a critic. Wittgenstein, by contrast, has dramatically decided to divest himself of the monumental fortune he stands to inherit, in search of spiritual clarity.

The period from 1933 to 1943 was one of the darkest and most chaotic in human history, as the Second World War unfolded with unthinkable cruelty. It was also a crucial decade in the dramatic, intersecting lives of some of history’s greatest philosophers. There were four women, in particular, whose parallel ideas would come to dominate the twentieth century—at once in necessary dialogue and in striking contrast with one another.

Paris, 1933: Three contemporaries meet over apricot cocktails at the Bec-de-Gaz bar on the rue Montparnasse. They are the young Jean-Paul Sartre, Simone de Beauvoir, and longtime friend Raymond Aron, a fellow philosopher who raves to them about a new conceptual framework from Berlin called phenomenology. "You see," he says, "if you are a phenomenologist, you can talk about this cocktail and make philosophy out of it!"

Homer’s Iliad and Odyssey are unquestionably two of the greatest epic masterpieces in Western literature. Though more than 2,700 years old, their stories of brave heroics, capricious gods, and towering human emotions are vividly timeless. The Iliad can justly be called the world’s greatest war epic. The terrible and long-drawn-out siege of Troy remains one of the classic campaigns. The Odyssey chronicles the many trials and adventures Odysseus must pass through on his long journey home from the Trojan wars to his beloved wife.

Derek Parfit (1942–2017) is the most famous philosopher most people have never heard of. Widely regarded as one of the greatest moral thinkers of the past hundred years, Parfit was anything but a public intellectual. Yet his ideas have shaped the way philosophers think about things that affect us all: equality, altruism, what we owe to future generations, and even what it means to be a person. In Parfit, David Edmonds presents the first biography of an intriguing, obsessive, and eccentric genius.

From the creation of the first encyclopedia to Wikipedia, from ancient museums to modern kindergarten classes—this is Simon Winchester’s brilliant and all-encompassing look at how humans acquire, retain, and pass on information and data, and how technology continues to change our lives and our minds. Throughout this fascinating tour, Winchester forces us to ponder what rational humans are becoming. What good is all this knowledge if it leads to lack of thought? What is information without wisdom?

Charles Freeman, lauded historical scholar and author of The Closing of the Western Mind (“A triumph”—The Times), explores the rebirth of Western thought in the centuries that followed the demise of the classical era. As the dominance of Christian teachings gradually subsided over time, a new open-mindedness made way for the ideas of morality and theology, and fueled and formed the backbone of the Western mind of the late Middle Ages, the Renaissance, and beyond.

The Holy Spirit inspired Jude to quote Enoch for a reason. The Ancient Book of Enoch opens by addressing those in the Tribulation period. It contains numerous prophecies about the flood and fire judgments and the two comings of the Messiah. It teaches that the Messiah is the son of God and that he will shed his blood to redeem us and even predicts the generation that this would occur.

When did we begin to be as self-centered as we are today? At what point did we expect to have the right to determine our own lives? When did we first ask the question, how can I be free? It all began in the 1790s in a quiet university town in Germany when a group of playwrights, poets, and writers put the self at center stage in their thinking, writing, and their lives.

David Hume (1711-1776) is perhaps best known for his ideas about cause and effect and his criticisms of religion, but he is rarely thought of as a philosopher with practical wisdom to offer. Yet Hume's philosophy is grounded in an honest assessment of nature - human nature in particular. The Great Guide is an engaging and eye-opening account of how Hume's thought should serve as the basis for a complete approach to life. Julian Baggini masterfully interweaves biography with intellectual history and philosophy to give us a complete vision of Hume's guide to life.

This magisterial history - sure to become the definitive work on the subject - recasts the Enlightenment as a period not solely consumed with rationale and reason, but rather as a pursuit of practical means to achieve greater human happiness.

Look at a map of the world and you’ll see a colorful checkerboard of nation-states. But this is not where power actually resides. Over the last decade, globalization has shattered the map into different legal spaces: free ports, tax havens, special economic zones. With the new spaces, ultracapitalists have started to believe that it is possible to escape the bonds of democratic government and oversight altogether. Crack-Up Capitalism follows the most notorious radical libertarians around the globe as they search for the perfect space for capitalism.

These were among the questions that philosophers wrestled with in mid-twentieth-century Britain, a period shadowed by war and the rise of fascism. In response to these events, thinkers such as Philippa Foot (originator of the famous trolley problem), Isaiah Berlin, Iris Murdoch, Elizabeth Anscombe, Gilbert Ryle, and J. L. Austin aspired to a new level of watchfulness and self-awareness about language as a way of keeping philosophy true to everyday experience.