In this book Robert Piercey asks how it is possible to do philosophy by studying the thinkers of the past. He develops his answer through readings of Martin Heidegger, Richard Rorty, Paul Ricoeur, Alasdair MacIntyre and other historically-minded philosophers. Piercey shows that what is distinctive about these figures is a concern with philosophical pictures - extremely general conceptions of what the world is like - rather than specific theories. He offers a comprehensive and illuminating exploration of the way in which these thinkers use narrative to evaluate and criticise these pictures. The result is a powerful and original account of how philosophers use the past.

In this book Robert Piercey asks how it is possible to do philosophy by studying the thinkers of the past. He develops his answer through readings of Martin Heidegger, Richard Rorty, Paul Ricoeur, Alasdair MacIntyre and other historically-minded philosophers. Piercey shows that what is distinctive about these figures is a concern with philosophical pictures - extremely general conceptions of what the world is like - rather than specific theories. He offers a comprehensive and illuminating exploration of the way in which these thinkers use narrative to evaluate and criticise these pictures. The result is a powerful and original account of how philosophers use the past.

Continental philosophy has traditionally seen philosophy as historical, claiming that there are no new beginnings in the discipline, and that we must revisit the work of earlier thinkers again and again. Yet, continental philosophers rarely argue explicitly for their view of philosophy's past, and the discussions of the topic that exist tend to be riddled with confusion. Here, Robert Piercey asks why, and explores what the continental tradition must do to come to terms with this crisis. Piercey traces the confusion about history back to Hegel, who he argues sends a mixed message about historical thinking, one that is later adopted by Heidegger and then passed on to his successors. In addition to telling the story of this crisis, Piercey offers an account of historical thinking that does not lead to the difficulties that currently plague the continental tradition. The result is a highly original look at the development of continental thought and the nature of philosophy's historical turn.

Continental philosophy has traditionally seen philosophy as historical, claiming that there are no new beginnings in the discipline, and that we must revisit the work of earlier thinkers again and again. Yet, continental philosophers rarely argue explicitly for their view of philosophy''s past, and the discussions of the topic that exist tend to be riddled with confusion. Here, Robert Piercey asks why, and explores what the continental tradition must do to come to terms with this crisis. Piercey traces the confusion about history back to Hegel, who he argues sends a mixed message about historical thinking, one that is later adopted by Heidegger and then passed on to his successors. In addition to telling the story of this crisis, Piercey offers an account of historical thinking that does not lead to the difficulties that currently plague the continental tradition. The result is a highly original look at the development of continental thought and the nature of philosophy''s historical turn.

Continental philosophy has traditionally seen philosophy as historical, claiming that there are no new beginnings in the discipline, and that we must revisit the work of earlier thinkers again and again. Yet, continental philosophers rarely argue explicitly for their view of philosophy's past, and the discussions of the topic that exist tend to be riddled with confusion. Here, Robert Piercey asks why, and explores what the continental tradition must do to come to terms with this crisis. Piercey traces the confusion about history back to Hegel, who he argues sends a mixed message about historical thinking, one that is later adopted by Heidegger and then passed on to his successors. In addition to telling the story of this crisis, Piercey offers an account of historical thinking that does not lead to the difficulties that currently plague the continental tradition. The result is a highly original look at the development of continental thought and the nature of philosophy's historical turn.

Reading as a Philosophical Practice asks why reading—everyday reading for pleasure—matters so profoundly to so many people. Its answer is that reading is an implicitly philosophical activity. To passionate readers, it is a way of working through, and taking a stand on, certain fundamental questions about who and what we are, how we should live, and how we relate to other things. The book examines the lessons that the activity of reading seems to teach about selfhood, morality and ontology, and it tries to clarify the sometimes paradoxical claims that serious readers have made about it. To do so, it proposes an original theoretical framework based on Virginia Woolf’s notion of the common reader and Alasdair MacIntyre’s conception of practice. It also asks whether reading can continue to play this role as paper is replaced by electronic screens.

Reading as a Philosophical Practice asks why reading—everyday reading for pleasure—matters so profoundly to so many people. Its answer is that reading is an implicitly philosophical activity. To passionate readers, it is a way of working through, and taking a stand on, certain fundamental questions about who and what we are, how we should live, and how we relate to other things. The book examines the lessons that the activity of reading seems to teach about selfhood, morality and ontology, and it tries to clarify the sometimes paradoxical claims that serious readers have made about it. To do so, it proposes an original theoretical framework based on Virginia Woolf’s notion of the common reader and Alasdair MacIntyre’s conception of practice. It also asks whether reading can continue to play this role as paper is replaced by electronic screens.

This book offers a sweeping and original look at the development of continental philosophy, examining the work of several major figures, including Hegel, Heidegger, Derrida, Gadamer and Levinas.Continental philosophy has traditionally seen philosophy as historical, claiming that there are no new beginnings in the discipline, and that we must revisit the work of earlier thinkers again and again. Yet, continental philosophers rarely argue explicitly for their view of philosophy's past, and the discussions of the topic that exist tend to be riddled with confusion.Here, Robert Piercey asks why, and explores what the continental tradition must do to come to terms with this crisis. Piercey traces the confusion about history back to Hegel, who he argues sends a mixed message about historical thinking, one that is later adopted by Heidegger and then passed on to his successors. In addition to telling the story of this crisis, Piercey offers an account of historical thinking that does not lead to the difficulties that currently plague the continental tradition. The result is a highly original look at the development of continental thought and the nature of philosophy's historical turn.

In this book Robert Piercey asks how it is possible to do philosophy by studying the thinkers of the past. He develops his answer through readings of Martin Heidegger, Richard Rorty, Paul Ricoeur, Alasdair MacIntyre and other historically-minded philosophers. Piercey shows that what is distinctive about these figures is a concern with philosophical pictures - extremely general conceptions of what the world is like - rather than specific theories. He offers a comprehensive and illuminating exploration of the way in which these thinkers use narrative to evaluate and criticise these pictures. The result is a powerful and original account of how philosophers use the past.

In this book Robert Piercey asks how it is possible to do philosophy by studying the thinkers of the past. He develops his answer through readings of Martin Heidegger, Richard Rorty, Paul Ricoeur, Alasdair MacIntyre and other historically-minded philosophers. Piercey shows that what is distinctive about these figures is a concern with philosophical pictures - extremely general conceptions of what the world is like - rather than specific theories. He offers a comprehensive and illuminating exploration of the way in which these thinkers use narrative to evaluate and criticise these pictures. The result is a powerful and original account of how philosophers use the past.

Continental philosophy has traditionally seen philosophy as historical, claiming that there are no new beginnings in the discipline, and that we must revisit the work of earlier thinkers again and again. Yet, continental philosophers rarely argue explicitly for their view of philosophy's past, and the discussions of the topic that exist tend to be riddled with confusion. Here, Robert Piercey asks why, and explores what the continental tradition must do to come to terms with this crisis. Piercey traces the confusion about history back to Hegel, who he argues sends a mixed message about historical thinking, one that is later adopted by Heidegger and then passed on to his successors. In addition to telling the story of this crisis, Piercey offers an account of historical thinking that does not lead to the difficulties that currently plague the continental tradition. The result is a highly original look at the development of continental thought and the nature of philosophy's historical turn.

Continental philosophy has traditionally seen philosophy as historical, claiming that there are no new beginnings in the discipline, and that we must revisit the work of earlier thinkers again and again. Yet, continental philosophers rarely argue explicitly for their view of philosophy''s past, and the discussions of the topic that exist tend to be riddled with confusion. Here, Robert Piercey asks why, and explores what the continental tradition must do to come to terms with this crisis. Piercey traces the confusion about history back to Hegel, who he argues sends a mixed message about historical thinking, one that is later adopted by Heidegger and then passed on to his successors. In addition to telling the story of this crisis, Piercey offers an account of historical thinking that does not lead to the difficulties that currently plague the continental tradition. The result is a highly original look at the development of continental thought and the nature of philosophy''s historical turn.

Continental philosophy has traditionally seen philosophy as historical, claiming that there are no new beginnings in the discipline, and that we must revisit the work of earlier thinkers again and again. Yet, continental philosophers rarely argue explicitly for their view of philosophy's past, and the discussions of the topic that exist tend to be riddled with confusion. Here, Robert Piercey asks why, and explores what the continental tradition must do to come to terms with this crisis. Piercey traces the confusion about history back to Hegel, who he argues sends a mixed message about historical thinking, one that is later adopted by Heidegger and then passed on to his successors. In addition to telling the story of this crisis, Piercey offers an account of historical thinking that does not lead to the difficulties that currently plague the continental tradition. The result is a highly original look at the development of continental thought and the nature of philosophy's historical turn.

Reading as a Philosophical Practice asks why reading—everyday reading for pleasure—matters so profoundly to so many people. Its answer is that reading is an implicitly philosophical activity. To passionate readers, it is a way of working through, and taking a stand on, certain fundamental questions about who and what we are, how we should live, and how we relate to other things. The book examines the lessons that the activity of reading seems to teach about selfhood, morality and ontology, and it tries to clarify the sometimes paradoxical claims that serious readers have made about it. To do so, it proposes an original theoretical framework based on Virginia Woolf’s notion of the common reader and Alasdair MacIntyre’s conception of practice. It also asks whether reading can continue to play this role as paper is replaced by electronic screens.

Reading as a Philosophical Practice asks why reading—everyday reading for pleasure—matters so profoundly to so many people. Its answer is that reading is an implicitly philosophical activity. To passionate readers, it is a way of working through, and taking a stand on, certain fundamental questions about who and what we are, how we should live, and how we relate to other things. The book examines the lessons that the activity of reading seems to teach about selfhood, morality and ontology, and it tries to clarify the sometimes paradoxical claims that serious readers have made about it. To do so, it proposes an original theoretical framework based on Virginia Woolf’s notion of the common reader and Alasdair MacIntyre’s conception of practice. It also asks whether reading can continue to play this role as paper is replaced by electronic screens.

This book offers a sweeping and original look at the development of continental philosophy, examining the work of several major figures, including Hegel, Heidegger, Derrida, Gadamer and Levinas.Continental philosophy has traditionally seen philosophy as historical, claiming that there are no new beginnings in the discipline, and that we must revisit the work of earlier thinkers again and again. Yet, continental philosophers rarely argue explicitly for their view of philosophy's past, and the discussions of the topic that exist tend to be riddled with confusion.Here, Robert Piercey asks why, and explores what the continental tradition must do to come to terms with this crisis. Piercey traces the confusion about history back to Hegel, who he argues sends a mixed message about historical thinking, one that is later adopted by Heidegger and then passed on to his successors. In addition to telling the story of this crisis, Piercey offers an account of historical thinking that does not lead to the difficulties that currently plague the continental tradition. The result is a highly original look at the development of continental thought and the nature of philosophy's historical turn.