Robert B. Talisse – författare

We live in an age of political polarization. As political beliefs on the left and the right have been pulled closer to the extremes, so have our social environments: we seldom interact with those with whom we don't see eye to eye. Making matters worse, we are being appealed to--by companies, products, and teams, for example--based on our deep-seated, polarized beliefs. Our choice of Starbucks or Dunkin' Donuts, Costco or Sam's Club, soccer or football, New York Times vs. Wall Street Journal is an expression of our beliefs and a reinforcement of our choice to stay within the confines of our self-selected political community, making us even more polarized. Letting it bleed into these choices in every corner of our lives, we take democracy too far and it ends up keeping us apart. We overdo democracy. When we overdo democracy, we allow it to undermine and crowd out many of the most important social goods that democracy is meant to deliver. What's more, in overdoing democracy, we spoil certain social goods that democracy needs in order to flourish. A thriving democracy needs citizens to reserve space in their social lives for collective activities that are not structured by political allegiances. To ensure the health and the future of democracy, we need to forge civic friendships by working together in social contexts in which political affiliations and party loyalties are not merely suppressed, but utterly beside the point. Drawing on his extensive research, Talisse sheds light on just how deeply entrenched our political polarization has become and opens our eyes to how often we allow politics to dictate the way we see almost everything. By limiting our interactions with others and our experience of the world so that we only encounter the politically like-minded, we are actually damaging the thing that democracy is meant to preserve in the first place: the more fundamental good of recognizing and respecting each other's standing as equals.

Democracy is not easy. Citizens who disagree sharply about politics must nonetheless work together as equal partners in the enterprise of collective self-government. Ideally, this work would be conducted under conditions of mutual civility, with opposed citizens nonetheless recognizing one another's standing as political equals. But when the political stakes are high, and the opposition seems to us severely mistaken, why not drop the democratic pretences of civil partnership, and simply play to win? Why seek to uphold properly democratic relations with those who embrace political ideas that are flawed, irresponsible, and out of step with justice? Why sustain democracy with political foes? Drawing on extensive social science research concerning political polarization and partisan identity, Robert B. Talisse argues that when we break off civil interactions with our political opponents, we imperil relations with our political allies. In the absence of engagement with our political critics, our alliances grow increasingly homogeneous, conformist, and hierarchical. Moreover, they fracture and devolve amidst internal conflicts. In the end, our political aims suffer because our coalitions shrink and grow ineffective. Why sustain democracy with our foes? Because we need them if we are going to sustain democracy with our allies and friends.

We live in an age of political polarization. As political beliefs on the left and the right have been pulled closer to the extremes, so have our social environments: we seldom interact with those with whom we don't see eye to eye. Making matters worse, we are being appealed to--by companies, products, and teams, for example--based on our deep-seated, polarized beliefs. Our choice of Starbucks or Dunkin' Donuts, Costco or Sam's Club, soccer or football, New York Times vs. Wall Street Journal is an expression of our beliefs and a reinforcement of our choice to stay within the confines of our self-selected political community, making us even more polarized. Letting it bleed into these choices in every corner of our lives, we take democracy too far and it ends up keeping us apart. We overdo democracy. When we overdo democracy, we allow it to undermine and crowd out many of the most important social goods that democracy is meant to deliver. What's more, in overdoing democracy, we spoil certain social goods that democracy needs in order to flourish. A thriving democracy needs citizens to reserve space in their social lives for collective activities that are not structured by political allegiances. To ensure the health and the future of democracy, we need to forge civic friendships by working together in social contexts in which political affiliations and party loyalties are not merely suppressed, but utterly beside the point. Drawing on his extensive research, Talisse sheds light on just how deeply entrenched our political polarization has become and opens our eyes to how often we allow politics to dictate the way we see almost everything. By limiting our interactions with others and our experience of the world so that we only encounter the politically like-minded, we are actually damaging the thing that democracy is meant to preserve in the first place: the more fundamental good of recognizing and respecting each other's standing equals.

An internet search of the phrase "this is what democracy looks like" returns thousands of images of people assembled in public for the purpose of collective action. But is group collaboration truly the defining feature of effective democracy? Robert B. Talisse suggests that while group action is essential to democracy, action without reflection can present insidious challenges, as individuals' perspectives can be distorted by group dynamics.The culprit is a cognitive dynamic called belief polarization. As we interact with our political allies, we are exposed to forces that render us more radical in our beliefs and increasingly hostile to those who do not share them. What's more, the social environments we inhabit in our day-to-day lives are sorted along partisan lines. We are surrounded by triggers of political extremity and animosity. Thus, our ordinary activities encourage the attitude that democracy is possible only when everyone agrees--a profoundly antidemocratic stance. Drawing on extensive research about polarization and partisanship, Talisse argues that certain core democratic capacities can be cultivated only at a distance from the political fray. If we are to meet the responsibilities of democratic citizenship, we must occasionally step away from our allies and opponents alike. We can perform this self-work only in secluded settings where we can engage in civic reflection that is not prepackaged in the idiom of our political divides, allowing us to contemplate political circumstances that are not our own.

Moving beyond the work of Rawls and his critics, this concise collection contains critical essays in contemporary political philosophy. All have been chosen for their importance and accessibility, and some have been edited by their authors for inclusion in this work. Political Philosophy in the Twenty-First Century covers five main topics: equality, justice, liberty, democracy, and human rights. To assist readers, the editors have also provided section introduction and study questions as well as an overall introduction explaining the background to contemporary work in political philosophy. Beginning where most other anthologies in political philosophy conclude, this book can be used alone or in conjunction with any collection of historical sources.

For the past fifteen years, Aikin and Talisse have been working collaboratively on a new vision of American pragmatism, one which sees pragmatism as a living and developing philosophical idiom that originates in the work of the "classical" pragmatisms of Charles Peirce, William James, and John Dewey, uninterruptedly develops through the later 20th Century pragmatists (C. I. Lewis, Wilfrid Sellars, Nelson Goodman, W. V. O. Quine), and continues through the present day. According to Aikin and Talisse, pragmatism is fundamentally a metaphilosophical proposal – a methodological suggestion for carrying inquiry forward amidst ongoing deep disagreement over the aims, limitations, and possibilities of philosophy. This conception of pragmatism not only runs contrary to the dominant self-understanding among cotemporary philosophers who identify with the classical pragmatists, it also holds important implications for pragmatist philosophy. In particular, Aikin and Talisse show that their version of pragmatism involves distinctive claims about epistemic justification, moral disagreement, democratic citizenship, and the conduct of inquiry. The chapters combine detailed engagements with the history and development of pragmatism with original argumentation aimed at a philosophical audience beyond pragmatism.

In recent years there has been a renewed interest in American pragmatism. In political philosophy, the revival of pragmatism has led to a new appreciation for the democratic theory of John Dewey. In this book, Robert B. Talisse advances a series of pragmatic arguments against Deweyan democracy. Particularly, Talisse argues that Deweyan democracy cannot adequately recognize pluralism, the fact that intelligent, sincere, and well-intentioned persons can disagree sharply and reasonably over moral ideals. Drawing upon the epistemology of the founder of pragmatism, Charles S. Peirce, Talisse develops a conception of democracy that is anti-Deweyan but nonetheless pragmatist. Talisse then brings the Peircean view into critical conversation with contemporary developments in democratic theory, including deliberative democracy, Rawlsian political liberalism, and Richard Posner’s democratic realism. The result is a new pragmatist option in democratic theory.

For the past fifteen years, Aikin and Talisse have been working collaboratively on a new vision of American pragmatism, one which sees pragmatism as a living and developing philosophical idiom that originates in the work of the "classical" pragmatisms of Charles Peirce, William James, and John Dewey, uninterruptedly develops through the later 20th Century pragmatists (C. I. Lewis, Wilfrid Sellars, Nelson Goodman, W. V. O. Quine), and continues through the present day. According to Aikin and Talisse, pragmatism is fundamentally a metaphilosophical proposal – a methodological suggestion for carrying inquiry forward amidst ongoing deep disagreement over the aims, limitations, and possibilities of philosophy. This conception of pragmatism not only runs contrary to the dominant self-understanding among cotemporary philosophers who identify with the classical pragmatists, it also holds important implications for pragmatist philosophy. In particular, Aikin and Talisse show that their version of pragmatism involves distinctive claims about epistemic justification, moral disagreement, democratic citizenship, and the conduct of inquiry. The chapters combine detailed engagements with the history and development of pragmatism with original argumentation aimed at a philosophical audience beyond pragmatism.

Engaging Political Philosophy introduces readers to the central problems of political philosophy. Presuming no prior work in the area, the book explores the fundamental philosophical questions regarding freedom, authority, justice, and democracy. More than a survey of the central figures and texts, Engaging Political Philosophy takes readers on a philosophical exploration of the core of the field, directly examining the arguments and concepts that drive the contemporary debates. Thus the fundamental issues of political philosophy are encountered first-hand, rather than through intermediary summaries of the major texts and theories. As a result, readers are introduced to political philosophy by doing philosophy. Written in a conversational style, Engaging Political Philosophy is accessible to students and general readers. Instructors can use it in the classroom as a stand-alone textbook, a complement to a standard collection of historical readings, or as a primer to be studied in preparation for contemporary readings.

Engaging Political Philosophy introduces readers to the central problems of political philosophy. Presuming no prior work in the area, the book explores the fundamental philosophical questions regarding freedom, authority, justice, and democracy. More than a survey of the central figures and texts, Engaging Political Philosophy takes readers on a philosophical exploration of the core of the field, directly examining the arguments and concepts that drive the contemporary debates. Thus the fundamental issues of political philosophy are encountered first-hand, rather than through intermediary summaries of the major texts and theories. As a result, readers are introduced to political philosophy by doing philosophy. Written in a conversational style, Engaging Political Philosophy is accessible to students and general readers. Instructors can use it in the classroom as a stand-alone textbook, a complement to a standard collection of historical readings, or as a primer to be studied in preparation for contemporary readings.

The Encyclopedia of American Philosophy provides coverage of the major figures, concepts, historical periods and traditions in American philosophical thought. Containing over 600 entries written by scholars who are experts in the field, this Encyclopedia is the first of its kind. It is a scholarly reference work that is accessible to the ordinary reader by explaining complex ideas in simple terms and providing ample cross-references to facilitate further study. The Encyclopedia of American Philosophy contains a thorough analytical index and will serve as a standard, comprehensive reference work for universities and colleges.Topics covered include:Great philosophers: Emerson, Dewey, James, Royce, Peirce, SantayanaSubjects: Pragmatism, Progress, the Future, Knowledge, Democracy, Growth, TruthInfluences on American Philosophy: Hegel, Aristotle, Plato, British Enlightenment, ReformationSelf-Assessments: Joe Margolis, Donald Davidson, Susan Haack, Peter Hare, John McDermott, Stanley CavellEthics: Value, Pleasure, Happiness, Duty, Judgment, GrowthPolitical Philosophy: Declaration of Independence, Democracy, Freedom, Liberalism, Community, Identity

In recent years there has been a renewed interest in American pragmatism. In political philosophy, the revival of pragmatism has led to a new appreciation for the democratic theory of John Dewey. In this book, Robert B. Talisse advances a series of pragmatic arguments against Deweyan democracy. Particularly, Talisse argues that Deweyan democracy cannot adequately recognize pluralism, the fact that intelligent, sincere, and well-intentioned persons can disagree sharply and reasonably over moral ideals. Drawing upon the epistemology of the founder of pragmatism, Charles S. Peirce, Talisse develops a conception of democracy that is anti-Deweyan but nonetheless pragmatist. Talisse then brings the Peircean view into critical conversation with contemporary developments in democratic theory, including deliberative democracy, Rawlsian political liberalism, and Richard Posner’s democratic realism. The result is a new pragmatist option in democratic theory.

Why democracy? Most often this question is met with an appeal to some decidedly moral value, such as equality, liberty, dignity or even peace. But in contemporary democratic societies, there is deep disagreement and conflict about the precise nature and relative worth of these values. And when democracy votes, some of those who lose will see the prevailing outcome as not merely disappointing, but morally intolerable. How should citizens react when confronted with a democratic result that they regard as intolerable? Should they revolt, or instead pursue democratic means of social change? In this book, Robert Talisse argues that each of us has reasons to uphold democracy - even when it makes serious moral errors - and that these reasons are rooted in our most fundamental epistemic commitments. His original and compelling study will be of interest to a wide range of readers in political philosophy and political theory.

Why democracy? Most often this question is met with an appeal to some decidedly moral value, such as equality, liberty, dignity or even peace. But in contemporary democratic societies, there is deep disagreement and conflict about the precise nature and relative worth of these values. And when democracy votes, some of those who lose will see the prevailing outcome as not merely disappointing, but morally intolerable. How should citizens react when confronted with a democratic result that they regard as intolerable? Should they revolt, or instead pursue democratic means of social change? In this book, Robert Talisse argues that each of us has reasons to uphold democracy - even when it makes serious moral errors - and that these reasons are rooted in our most fundamental epistemic commitments. His original and compelling study will be of interest to a wide range of readers in political philosophy and political theory.

The Pragmatism Reader is the essential anthology of this important philosophical movement. Each selection featured here is a key writing by a leading pragmatist thinker, and represents a distinctively pragmatist approach to a core philosophical problem. The collection includes work by pragmatism's founders, Charles Peirce, William James, and John Dewey, as well as seminal writings by mid-twentieth-century pragmatists such as Sidney Hook, C. I. Lewis, Nelson Goodman, Rudolf Carnap, Wilfrid Sellars, and W.V.O. Quine. This reader also includes the most important work in contemporary pragmatism by philosophers like Susan Haack, Cornel West, Hilary Putnam, Richard Rorty, Cheryl Misak, and Robert Brandom. Each selection is a stand-alone piece--not an excerpt or book chapter--and each is presented fully unabridged. The Pragmatism Reader challenges the notion that pragmatism fell into a midcentury decline and was dormant until the advent of "neopragmatism" in the 1980s. This comprehensive anthology reveals a rich and highly influential tradition running unbroken through twentieth-century philosophy and continuing today.It shows how American pragmatist philosophers have contributed to leading philosophical debates about truth, meaning, knowledge, experience, belief, existence, justification, and freedom. * Covers pragmatist philosophy from its origins to today * Features key writings by the leading pragmatist thinkers * Demonstrates the continuity and enduring influence of pragmatism * Challenges prevailing notions about pragmatism * Includes only stand-alone pieces, completely unabridged * Reflects the full range of pragmatist themes, arguments, concerns, and commitments

Steven Cahn belongs to that exclusive class of professors who have not only contributed influentially to the leading debates of their discipline, but have also written insightfully about the academic vocation itself. This volume comprises 13 essays, authored by Cahn's colleagues and former students, presented in his honor on the occasion of his 25th year as Professor of Philosophy at the City University of New York. The chapters focus on topics that have been central to Cahn's philosophical work, such as the teaching of Philosophy, the responsibilities of Philosophy professors, the nature of happiness, and the concept of the good life.

Examines the implications of Aristotle's political thought for contemporary political theory.According to Aristotle, man's essential sociality implies a distinctive conception of politics, one in which all political associations exist for the sake of the moral perfection of human beings. This stands in sharp contrast with the modern view of politics that man is not "by nature" political; rather, man chooses to create political associations for the sake of securing the protection of his life and property. Many political theorists have begun to express doubts about this modern view, calling for a return to Aristotle's vision of a politics that is deeply moral. In Aristotle's Politics Today, distinguished political philosophers representing a diversity of approaches examine the meaning, relevance, and implications of Aristotle's political thought for contemporary social and political theory. The contributors engage a broad range of topics, including Aristotle's views on constitutionalism, the extension of Aristotelian ideas to issues in international relations, the place of Aristotelian virtue in modern democratic politics, and Aristotle's conception of justice.

Moving beyond the work of Rawls and his critics, this concise collection contains critical essays in contemporary political philosophy. All have been chosen for their importance and accessibility, and some have been edited by their authors for inclusion in this work. Political Philosophy in the Twenty-First Century covers five main topics: equality, justice, liberty, democracy, and human rights. To assist readers, the editors have also provided section introduction and study questions as well as an overall introduction explaining the background to contemporary work in political philosophy. Beginning where most other anthologies in political philosophy conclude, this book can be used alone or in conjunction with any collection of historical sources.

The recent revival of interest in pragmatism has reintroduced into mainstream philosophy the insights and arguments of great American philosophers such as C.S. Peirce, William James and John Dewey. But it has also led to the use of the term 'pragmatism' in a huge variety of contexts, such that students and readers can find this fascinating subject confusing. Pragmatism: A Guide for the Perplexed seeks to dispel some of the ambiguity surrounding the term 'pragmatism'. The book offers a clear and thorough account of this key philosophical movement. Thematically structured, it lays out the historical development and surveys the key thinkers. Crucially, it concentrates on the ways in which pragmatists, both contemporary and historical, have attempted to address some of the most important problems in philosophy. Geared towards the specific requirements of students who need to reach a sound understanding of pragmatism, the book serves as an ideal companion to study of this most important and influential of movements.

This is a student's guide to the historical context, key thinkers and central themes of pragmatism, a concept central to American philosophy.The recent revival of interest in pragmatism has reintroduced into mainstream philosophy the insights and arguments of great American philosophers such as C.S. Peirce, William James and John Dewey. But it has also led to the use of the term 'pragmatism' in a huge variety of contexts, such that students and readers can find this fascinating subject confusing. "Pragmatism: A Guide for the Perplexed" seeks to dispel some of the ambiguity surrounding the term 'pragmatism'.The book offers a clear and thorough account of this key philosophical movement. Thematically structured, it lays out the historical development and surveys the key thinkers. Crucially, it concentrates on the ways in which pragmatists, both contemporary and historical, have attempted to address some of the most important problems in philosophy. Geared towards the specific requirements of students who need to reach a sound understanding of pragmatism, the book serves as an ideal companion to study of this most important and influential of movements."Continuum's Guides for the Perplexed" are clear, concise and accessible introductions to thinkers, writers and subjects that students and readers can find especially challenging - or indeed downright bewildering. Concentrating specifically on what it is that makes the subject difficult to grasp, these books explain and explore key themes and ideas, guiding the reader towards a thorough understanding of demanding material.

Despite the resurgence of interest in the philosophy of John Dewey, his work on logical theory has received relatively little attention. Ironically, Dewey's logic was his ""first and last love."" The essays in this collection pay tribute to that love by addressing Dewey's philosophy of logic, from his work at the beginning of the twentieth century to the culmination of his logical thought in the 1938 volume, Logic: The Theory of Inquiry. All the essays are original to this volume and are written by leading Dewey scholars. Ranging from discussions of propositional theory to logic's social and ethical implications, these essays clarify often misunderstood or misrepresented aspects of Dewey's work, while emphasizing the seminal role of logic to Dewey's philosophical endeavors. This collection breaks new ground in its relevance to contemporary philosophy of logic and epistemology and pays special attention to applications in ethics and moral philosophy.

Despite the resurgence of interest in the philosophy of John Dewey, his work on logical theory has received relatively little attention. Ironically, Dewey's logic was his ""first and last love."" The essays in this collection pay tribute to that love by addressing Dewey's philosophy of logic, from his work at the beginning of the twentieth century to the culmination of his logical thought in the 1938 volume, Logic: The Theory of Inquiry. All the essays are original to this volume and are written by leading Dewey scholars. Ranging from discussions of propositional theory to logic's social and ethical implications, these essays clarify often misunderstood or misrepresented aspects of Dewey's work, while emphasizing the seminal role of logic to Dewey's philosophical endeavors. This collection breaks new ground in its relevance to contemporary philosophy of logic and epistemology and pays special attention to applications in ethics and moral philosophy.

The Routledge Companion to Pragmatism offers 44 cutting-edge chapters—written specifically for this volume by an international team of distinguished researchers—that assess the past, present, and future of pragmatism. Going beyond the exposition of canonical texts and figures, the collection presents pragmatism as a living philosophical idiom that continues to devise promising theses in contemporary debates. The chapters are organized into four major parts:Pragmatism’s history and figuresPragmatism and plural traditionsPragmatism’s reachPragmatism’s relevanceEach chapter provides up-to-date research tools for philosophers, students, and others who wish to locate pragmatist options in their contemporary research fields. As a whole, the volume demonstrates that the vitality of pragmatism lies in its ability to build upon, and transcend, the ideas and arguments of its founders. When seen in its full diversity, pragmatism emerges as one of the most successful and influential philosophical movements in Western philosophy.

The Routledge Companion to Pragmatism offers 44 cutting-edge chapters—written specifically for this volume by an international team of distinguished researchers—that assess the past, present, and future of pragmatism. Going beyond the exposition of canonical texts and figures, the collection presents pragmatism as a living philosophical idiom that continues to devise promising theses in contemporary debates. The chapters are organized into four major parts:Pragmatism’s history and figuresPragmatism and plural traditionsPragmatism’s reachPragmatism’s relevanceEach chapter provides up-to-date research tools for philosophers, students, and others who wish to locate pragmatist options in their contemporary research fields. As a whole, the volume demonstrates that the vitality of pragmatism lies in its ability to build upon, and transcend, the ideas and arguments of its founders. When seen in its full diversity, pragmatism emerges as one of the most successful and influential philosophical movements in Western philosophy.

From obnoxious public figures to online trolling and accusations of “fake news”, almost no one seems able to disagree without hostility. But polite discord sounds farfetched when issues are so personal and fundamental that those on opposing sides appear to have no common ground. How do you debate the “enemy”? Philosophers Scott Aikin and Robert Talisse show that disagreeing civilly, even with your sworn enemies, is a crucial part of democracy. Rejecting the popular view that civility requires a polite and concessive attitude, they argue that our biggest challenge is not remaining calm in the face of an opponent, but rather ensuring that our political arguments actually address those on the opposing side. Too often politicians and pundits merely simulate political debate, offering carefully structured caricatures of their opponents. These simulations mimic political argument in a way designed to convince citizens that those with whom they disagree are not worth talking to. Good democracy thrives off conflict, but until we learn the difference between real and simulated arguments we will be doomed to speak at cross-purposes. Aikin and Talisse provide a crash course in political rhetoric for the concerned citizen, showing readers why understanding the structure of arguments is just as vital for a healthy democracy as debate over facts and values. But there’s a sting in the tail - no sooner have we learned rhetorical techniques for better disagreement than these techniques themselves become weapons with which to ignore our enemies, as accusations like “false equivalence” and “ad hominem” are used to silence criticism. Civility requires us to be eternally vigilant to the ways we disagree.

From obnoxious public figures to online trolling and accusations of “fake news”, almost no one seems able to disagree without hostility. But polite discord sounds farfetched when issues are so personal and fundamental that those on opposing sides appear to have no common ground. How do you debate the “enemy”? Philosophers Scott Aikin and Robert Talisse show that disagreeing civilly, even with your sworn enemies, is a crucial part of democracy. Rejecting the popular view that civility requires a polite and concessive attitude, they argue that our biggest challenge is not remaining calm in the face of an opponent, but rather ensuring that our political arguments actually address those on the opposing side. Too often politicians and pundits merely simulate political debate, offering carefully structured caricatures of their opponents. These simulations mimic political argument in a way designed to convince citizens that those with whom they disagree are not worth talking to. Good democracy thrives off conflict, but until we learn the difference between real and simulated arguments we will be doomed to speak at cross-purposes. Aikin and Talisse provide a crash course in political rhetoric for the concerned citizen, showing readers why understanding the structure of arguments is just as vital for a healthy democracy as debate over facts and values. But there’s a sting in the tail - no sooner have we learned rhetorical techniques for better disagreement than these techniques themselves become weapons with which to ignore our enemies, as accusations like “false equivalence” and “ad hominem” are used to silence criticism. Civility requires us to be eternally vigilant to the ways we disagree.

This timely anthology gathers forty historical and contemporary treatments of democracy. Short introductions precede each reading and a general introduction increases student comprehension across the spectrum of readings. This volume is ideal for both the undergraduate and graduate students in political theory and philosophy courses.Historical readings include selections from Plato, Aristotle, Niccolò Machiavelli, Thomas Hobbes, Baruch Spinoza, John Locke, Jean-Jacques Rousseau, the US Founding Fathers, Alexis de Tocqueville, Karl Marx, Frederick Douglass, Abraham Lincoln, John Stuart Mill, W.E.B. Du Bois, John Dewey, and John Rawls. Contemporary readings include essays by Richard J. Arneson, Elizabeth Anderson, Sevla Benhabib, David Estlund, Jason Brennan, Julia Maskivker, Iris Marion Young, and Robert B. Talisse.

Sidney Hook is arguably America's most controversial intellectual. After beginning his career as this nation's foremost Marxist scholar, he became in the late 1930s the leading anticommunist intellectual and defender of freedom against all forms of totalitarianism. This volume collects twenty-five of Hook's most incisive essays in political philosophy. Clustered into five main sections, the essays discuss pragmatism and naturalism, Marx and Marxism, Democratic theory and practice, and the defense of a free society.In an insightful introduction, editors Talisse and Tempio argue that underlying the wide range of subjects covered by Hook was his unwavering commitment to the "method of intelligence," which contends that any proposal, whether scientific, moral, or political, must be treated as a hypothesis to be confirmed or disconfirmed by the experimental evidence and deliberation of an unfettered community of inquiry. The editors place this methodology at the core of all of Hook's philosophical and political work.This excellent collection makes a superb introduction to the thought of a leading intellectual who for too long has been neglected by mainstream American philosophy.

A recent poll from the University of Minnesota finds that atheists are America's least trusted social group. Perhaps compounding this negative impression is the attack-dog persona taken on in the past decade by the "New Atheists." Not only have they been quite public about their disbelief, but they've also stridently lambasted religious belief generally in a number of bestselling books. Disturbed by this negative public perception and the deterioration in the tone of open debate, the authors of this eminently reasonable work attempt to introduce a note of civility and rational clarity. To both religious believers and fellow atheists they counsel a measured approach that combines serious intellectual engagement with respect for the reasonableness of the other side's position. The heart of the book is the authors' moral case for atheism. Atheism, they contend, manifests a decidedly moral concern for others and their wellbeing. The authors further argue that atheism is driven by the kinds of moral considerations that should be familiar to all religious believers. Atheists are motivated by a moral concern for others, a desire to alleviate suffering and combat evil, and an appreciation for the value of life, freedom, and responsibility. In the end, the authors make not only a compelling case for atheism but also for the value and necessity of mutual respect in a democratic society composed of diverse citizens.