Art of Living – serie

The fact that we will die, and that our death can come at any time, pervades the entirety of our living. There are many ways to think about and deal with death. Among those ways, however, a good number of them are attempts to escape its grip. In this book, Todd May seeks to confront death in its power. He considers the possibility that our mortal deaths are the end of us, and asks what this might mean for our living. What lessons can we draw from our mortality? And how might we live as creatures who die, and who know we are going to die?In answering these questions, May brings together two divergent perspectives on death. The first holds that death is not an evil, or at least that immortality would be far worse than dying. The second holds that death is indeed an evil, and that there is no escaping that fact. May shows that if we are to live with death, we need to hold these two perspectives together. Their convergence yields both a beauty and a tragedy to our living that are inextricably entwined.Drawing on the thoughts of many philosophers and writers - ancient and modern - as well as his own experience, May puts forward a particular view of how we might think about and, more importantly, live our lives in view of the inescapability of our dying. In the end, he argues, it is precisely the contingency of our lives that must be grasped and which must be folded into the hours or years that remain to each of us, so that we can live each moment as though it were at once a link to an uncertain future and yet perhaps the only link we have left.

In this challenging and provocative book, Steve Fuller contends that our continuing faith in science in the face of its actual history is best understood as the secular residue of a religiously inspired belief in divine providence. Our faith in science is the promise of a life as it shall be, as science will make it one day. Just as men once put their faith in God's activity in the world, so we now travel to a land promised by science. In "Science", Fuller suggests that the two destinations might be the same one. Fuller sympathetically explores what it might mean to live scientifically. Can science give a sense of completeness to one's life? Can it account for the entirety of what it is to be human? And what does our continuing belief in scientific progress say about us as a species? In answering these questions, Fuller ranges widely over the history of science and religion - from Aristotle and the atomists to Dawkins and the neo-Darwinists - and takes a close look at what science is, how its purpose has changed over the years, and what role religion and in more recent years atheism have played in its progression. Science, argues Fuller, is now undergoing its own version of secularization. We are ceasing to trust science in its institutional forms, formulated by an anointed class of science priests, and instead we are witnessing the emergence of what Fuller calls Protscience' - all sorts of people, from the New Age movement to anti-evolutionists, claiming scientific authority as their own. Fuller shows that these groups are no more anti-scientific than Protestant sects were atheistic. Fearless and thought-provoking, Science questions some of our most fundamental beliefs about the nature and role of science, and is a distinct and important contribution to debates about evolution, intelligent design, atheism, humanism, the notion of scientific progress, and the public understanding of science.

Most of us struggle with distraction every day: the familiar feeling that our attention is not quite where it should be. We feel it at work and at home and it can be frustrating and uncomfortable. But what is distraction? In his lucid, timely book, Damon Young shows that distraction is more than too many stimuli, or too little attention. It is actually a matter of value - to be distracted is to be torn away from what is worthwhile in life. And for Young, what is most worthwhile is freedom: not simply rights or legal liberties, but the capacity to patiently, creatively craft one's own life. Exploring the lives of such luminaries as Henri Matisse, Karl Marx, Seneca and Henry James, Young exposes distraction in work, technology, art, politics and intimacy. With warmth and wit, he reveals what is most valuable, and what is best avoided, in the pursuit of a life of one's own.

From the now iconic Barack Obama 'Hope' poster of the 2008 presidential campaign to the pit-head 'Camp Hope' of the families of the trapped Chilean miners, the language of hope can be hugely powerful as it draws on resources that are uniquely human and universal. We are beings who hope. But what does that say about us? What is hope and what role does it play in our lives? In his fascinating and thought-provoking investigation into the meaning of hope, Stan van Hooft shows that hope is a fundamental structure of the way we live our lives. For Aristotle being hopeful was part of a well-lived life, a virtue. For Aquinas it was a fundamentally theological virtue and for Kant a basic moral motivation. It shapes how we view ourselves and the world in which we live. Whether we hope for a life after death or for good weather tomorrow - whether our hopes are grand or humble - hoping is part of our outlook on life. What we hope for defines who we are. Drawing on everyday examples as well as more detailed discussion of hope in the arenas of medicine, politics and religion, van Hooft shows how hopefulness in not the same as hope and offers a convincing and powerful defense of the need for realism. There are few contemporary philosophical discussions of hope and Stan van Hooft's book offers an accessible and insightful discussion of the topic that shows the relevance of philosophical thinking and distinctions to this important aspect of human life.

What is love? What is it to be loved? Can we trust love? Is it overrated? These are just some of the questions Tony Milligan pursues in his novel exploration of a subject that has occupied philosophers since the time of Plato. Tackling the mood of pessimism about the nature of love that reaches back through Schopenhauer and Kierkegaard, he examines the links between love and grief, love and nature, and between love of others and loving oneself. We love too few things in the world, Milligan concludes, adding that we need to be loved too, to appreciate our own value and the worth of life itself.

Failure, success's ugly sister, is inevitable - cognitively, biologically and morally. We all make mistakes, we all die, and we all get it wrong. A chain of flaws can be traced through all phenomena, natural and human. We see impending and actual failures in individual lives, in marriages, careers, in religion, education, psychotherapy, business, nations, and in entire civilizations. And there are chronic and imperceptible failures in everyday domains that most of the time we barely notice, often until it is too late. Colin Feltham expores what constitutes failure across a number of domains. He takes guidance from the work of such diverse philosophers and thinkers as Diogenes, Epictetus, Augustine, Schopenhauer, Kierkegaard, Heidegger, Sartre, Camus, Cioran and Ricoeur, while also drawing on the insights of artists and writers such as van Gogh, Arthur Miller, Philip Larkin, Samuel Beckett, Charles Bukowski and Philip Roth. Precursors and partial synonyms for failure can be seen in the concepts of hamartia, sin, fallenness, non-being, false consciousness and anthropathology. Philosophy can help us but is itself, in its reliance on language and logic, subject to inherent flaws and failures. It is the very pervasiveness yet common denial of failure which makes it a compelling topic that cries out for honest analysis. We live in a time when the cliche of failed Marxism may be segueing frighteningly (for some) into the failure of 'selfish capitalism', in a time of geopolitical uncertainty and failure to address the dire need for agreement and action on climate change. But many of us are also painfully aware of our own shortcomings, our own weakness of will and lack of authenticity. Trying to identify where the lines may be drawn between individual responsibility, social policy, and historical and biological dark forces is a key challenge in this fascinating book.

Understanding hunger is the key to understanding ourselves. While they seem the most obvious things about us, our hungers are also deeply mysterious, arising out of, and casting light on, the unique character of human consciousness. In humans, physiological need is transformed into a multitude of needs that are remote from organic necessity. Even first-level biological hunger is experienced differently in humans; and little in human feeding behaviour has any parallel in the animal kingdom.In this book, Ray Tallis takes us through the different levels of our hunger. Out of our primary appetites arise a myriad of pleasures and tastes that are elaborated in second-level hedonistic hungers creating new values. The evolution of appetite into desire opens the way to social hungers such as the hunger for acknowledgement. Awareness of death awakens a further level of hunger for something that lies beyond the pell-mell of successive experiences leading towards extinction. The art of living is the art of managing our hungers.

Forgiveness usually gets a very good press in our culture: we are deluged with self-help books and television shows all delivering the same message, that forgiveness is good for everyone, and is always the right thing to do. But those who have suffered seriously at the hands of others often and rightly feel that this boosterism about forgiveness is glib and facile. Perhaps forgiveness is not always desirable, especially where the wrongdoing is terrible or the wrongdoer unrepentant. In this book, Garrard and McNaughton suggest that the whole debate suffers from a crippling lack of clarity about what forgiveness really amounts to. They argue that it is more difficult, complex and troubling than many of its advocates suppose. Nevertheless, they conclude, a proper understanding of forgiveness allows us to avoid cheap and shallow forms of it, and enables us to see why it is right and admirable to forgive even unrepentant wrongdoers.

'Who am I?' In a world where randomness and chance make life transient and unpredictable, religion, psychology and philosophy have all tried, in their different ways, to answer this question and to give meaning and coherence to the human person. How we should construct a meaningful 'me' - and to make sense of one's life - is the question at the heart of Mel Thompson's illuminating book.Although Thompson begins by exploring the workings of the brain, he shows that if we are to consider the nature of the self, it is not enough to argue about such things as how mind relates to matter, or whether neuroscience can fully explain consciousness. Such an approach fails to do justice to the self that we experience and the selves that we encounter around us. We need to engage with the more personal, existential questions: how do I make sense of my life? And am I responsible for the person I have become?Thompson investigates the gap between what we are and what others perceive us to be to ascertain whether we are genuinely knowable entities. He explores the central dilemma of how one can have a fixed idea of 'me' to shape and direct one's life when, in a world of constant change, events will rob us of that fixed idea at any moment. Perhaps we would be better to let go of the need for 'me', asks Thompson, but would a self-less life be possible, or desirable?Drawing on the writings of literature, philosophy, religion and science, as well as personal reflection and anecdote, Thompson has written an engaging and thought-provoking work that recaptures the notion of 'me' from the neuroscientists and situates it at the heart of finding a place in the world.

Middle age, for many, marks a key period for a radical reappraisal of one's life and way of living. The sense of time running out, both from the perspective that one's life has ground to a halt, and from the point of view of the greater closeness of death, and the sense of loneliness engendered by the compromised and wasteful nature of life, become ever clearer in mid-life, and can lead to a period of dramatic self doubt.In this book, the philosopher Christopher Hamilton (early 40s) explores the moods, emotions and experiences of middle age in the contemporary world, seeking to describe and analyze that period of life philosophically. Hamilton draws on his own personal experiences of turning 40 as well as a wide range of sources - from the philosophical writings of Schopenhauer, Nietzsche, Hegel, Heidegger to the literature of Tolstoy, Dostoevsky, Conrad and the films of Woody Allen - to offer us a philosophy of middle age.Some of the many fascinating themes explored include the strong sense of nostalgia experienced in mid-life, of loss for one's youth, and of regret, the sense that life has become boring, the recognition that one can never fully escape feelings of guilt, and - central to the experience of middle age - the question of what is the point of going on at all. In the light of the 'melancholy wisdom' of mid-life Hamilton suggests that pleasure becomes much more important than at previous stages of life and he shows that the enjoyment of pleasure can be something noble.Insightful, entertaining, and thought-provoking, "Middle Age" is fascinating reading and for anyone heading for a 'mid-life crisis' it is much cheaper than buying a sports car.

'When I play with my cat, who knows if I am not a pastime to her more than she is to me?' - Michel de Montaigne. Why do we live with pets? Is there something more to our relationship with them than simply companionship? What is it we look for in our pets and what does this say about us as human beings? In this fascinating book, Erica Fudge explores the nature of this most complex of relationships and the difficulties of knowing what it is that one is living with when one chooses to share a home with an animal. Fudge argues that our capacity for compassion and ability to live alongside others is evident in our relationships with our pets, those paradoxical creatures who give us a sense of comfort and security while simultaneously troubling the categories human and animal. For what is a pet if it isn't a fully-fledged member of the human family? This book proposes that by crossing over these boundaries pets help construct who it is we think we are. Drawing on the works of modern writers, such as J. M. Coetzee, Elizabeth Marshall Thomas and Jacques Derrida, Fudge shows how pets have been used to think with and to undermine our easy conceptions of human, animal and home. Indeed, "Pets" shows our obsession with domestic animals that reveals many of the paradoxes, contra - dictions and ambiguities of life. Living with pets provides thought-provoking perspectives on our notions of possession and mastery, mutuality and cohabitation, love and dominance. We might think of pets as simply happy, loved additions to human homes but as this captivating book reveals perhaps it is the pets that make the home and without pets perhaps we might not be the humans we think we are. For anyone who has ever wondered, like Montaigne, what their cat is thinking, it will be illuminating reading.

Clothes protect our vulnerable skin and they keep us warm or cool. They help us show that we are young or old, rich or poor, at work or play, and whether we may be good to know. But though they are basic, much as food and shelter are - and also may be beautiful - they have long had a bad press in serious, moral and philosophical writing. The main reason for this is that they are external to us, a cover we may hide behind, and one on which some people spend too much money, perfecting a pompous plumage of vanity: also they, and the fashions for them, may not last long. Nonetheless, when we choose our own clothes, we know the choice is a sensitive matter and far from being merely superficial. John Harvey considers the overlapping values that clothes have for us. Clothes both cover and advertise the bodies within them. They help make us the men and women we are, and help us to attract each other. They enroll us in groups, from our own circle to our generation worldwide; and they show just how, as individuals, we want to be noticed. Clothes, like their wearers, may compete in claiming power. They may also, on and off the catwalk, compete to claim the spotlight. In sum they show how we think we matter - and they can matter themselves in ways that may be intimate and even crucial to us. At all times clothes have demanded attention, even when they have been castigated for their vanity, and contemporary opinion is still divided. Are clothes the most frivolous of consumer disposables - or are they, however extravagant, art? Though we wear and see them every day, the value that they have for us is multiple and fugitive and hard to catch exactly. "Clothes" attempts to sort the many-coloured wardrobe which marks off mankind from other creatures.

Most of us care about certain people and things, and some of these concerns become personal commitments, involving our values, our relationships, our work and our religious or political stances. But what is commitement, and why should it matter? Is social commitment - for example, to the family - being eroded by individualism or ironic detachment? And how should we deal with the potential tension between devotion to a life-stance, and the doubts prompted by pursuit of rational integrity? In this work, Piers Benn delves into the relationship between commitment and meaningful life, and asks whether commitment must be based on truth to provide such meaning. He also explores obstacles to commitment such as boredom, sloth and indifference. Drawing on his own experience of dithering and procrastination, he suggests that a sceptical, cautious attitude to important matters can be both a virtue and a real obstacle to human fulfillment.

Whether it's conkers in the schoolyard, kicking a football in the park, or playing tennis on Wimbledon Centre Court, sport impacts all of our lives. But what is sport and why do we do it? Colin McGinn, renowned philosopher (and kiteboarder), reflects on our love of sport and explores the value it has for us and the part it plays in a life lived well. Written in the form of a memoir, McGinn discusses many of the sports he has engaged in - from pole-vaulting and gymnastics to windsurfing and tennis - and describes the athletic experience from the inside, as a participant, articulating what is uniquely valuable about sport as an activity. Sport, argues McGinn, takes us to our fullest potential as human beings, it's what we fling at mortality to keep it at bay, a holiday from the Unbearable Heaviness of Being. "Sport" expresses our nature, it bears upon our self-realization. If a happy life consists in one that expresses fully our natural faculties, then sports must play an essential role in our lifes. Mind-body unity, the nature of practical knowledge and physical skill, success and failure, the ethics of competition, peak experiences, the spectacle of professional sport, aesthetics and death, McGinn discusses these and many other issues while telling of his own sporting mishaps and adventures. To use the vernacular of philosophy, "Sport" captures the phenomenology of sport - what it's like to do it - and in doing so shows how sport is a way of expressing and understanding who and what we are, way beyond whether we are a good sportsman, a bad loser or a team-player. For anyone who has ever thought that there must be less humiliating ways to enjoy yourself than being thrashed on the tennis court, "Sport" will reassure you that it's time not wasted.

In "Faith", the theologian Theo Hobson explores the notion of faith and the role it plays in our lives. He unpacks the concept to ask whether faith is dependent on religion or whether it is also a general secular phenomenon. In exploring this question Hobson ranges widely over theology, philosophy, politics and psychology and engages with the writings of Christian and atheist thinkers alike. The book begins by considering attitudes to faith in recent works of atheism. Hobson shows how Richard Dawkins and other writers, while attacking faith in one sense, have exhibited faith in another. The book goes on to explore the wider meaning of faith, including our faith in free-market capitalism, the part faith plays in democratic politics and the role faith has in our psychological well-being. To understand the role of faith in modernity, Hobson argues, we must attend to the specifically Christian concept of faith. Hobson then returns to the religious meaning of faith by exploring the account of faith in the Bible and charting the tension between faith and reason in Christian thought. The final chapter takes an autobiographical turn and relates how the author came to take faith seriously and to question what Christians are meant to have faith in. From the Old Testament story of Abraham to the visionary poetry of W. B. Yeats, from the polemics of Luther to the rhetoric of Barack Obama, the author presents us with a fresh and illuminating meditation on the nature of faith. In doing so, he reveals how trust and faith, the religious and secular, are utterly entwined and how the attraction of religious faith outweighs the intellectual difficulties it presents.

One of the most distinctive cultural phenomena of recent years has been the rise and rise of fame. In this book, Mark Rowlands argues that our obsession with fame has transformed it. Fame was once associated with excellence or achievement in some or other field of endeavour. But today we are obsessed with something that is, in effect, quite different: fame unconnected with any discernible distinction, fame that allows a person to be famous simply for being famous. This book shows why this new fame is simultaneously fascinating and worthless. To understand this new form of fame, Rowlands maintains, we have to engage in an extensive philosophical excavation that takes us back to a dispute that began in ancient Greece between Plato and Protagoras, and was carried on in a remarkable philosophical experiment that began in eighteenth-century France. Somewhat like contestants on a reality TV show, today we find ourselves, unwittingly, playing out the consequences of this experiment.

The politics of wellbeing and the new science of happiness have shot up the agenda since Martin Seligman coined the phrase "positive psychology". After all, who does not want to live the good life? So ten years on, why is it that much of this otherwise welcome debate sounds like as much apple-pie - "work less", "earn enough", "keep fit", "find meaning", "enjoy freedoms"? The reason is not, ultimately, cynicism. Rather, it is because a central, tricky question is being glossed over: just what is wellbeing? Mark Vernon argues that positive psychology has overlooked and sidelined the ancient wisdom on wellbeing, notably from the Greek philosophers. Now is the time to pay it proper attention.Vernon shows, surprisingly, that wellbeing is not found in a focus on pleasure, or even the pursuit of happiness itself. Rather, it is a question of meaning and responding to the great challenge of our day: the search for transcendence. For at root, the life that is going well cultivates a way of life based upon love: it is that which draws you out of yourself - in friends, hopes and ultimately the contemplation of mystery - and orientates a life towards that which is good.

Most of us think we are about 15 per cent cleverer, nicer, more attractive and better drivers than others think we are. It seems deception begins at home. After all the most convincing liars convince themselves first. Sellers and buyers, parents and children, friends and lovers must conceal from each other the unutterable truth that they don't believe or want the same things. In this book, Ziyad Marar throws a revealing light on the many ways deception is woven into the texture of human life: our wiring leaves us easily suckered by persuasive illusions, while our contradictory desires (for sex and honesty, money and kindness, for cake and losing weight) force us to cook up self-serving stories. We manage flattering impressions with effortless skill, while pretending our sins and self-indulgences are beyond our control.Drawing on insights from philosophy, psychology and literature, Marar explores the implications for living well in the shadow of Kant's humbling thought that "out of the crooked timber of humanity, no straight thing was ever made".

Most of us struggle with distraction every day: the familiar feeling that our attention is not quite where it should be. We feel it at work and at home and it can be frustrating and uncomfortable. But what is distraction? In his lucid, timely book, Damon Young shows that distraction is more than too many stimuli, or too little attention. It is actually a matter of value - to be distracted is to be torn away from what is worthwhile in life. And for Young, what is most worthwhile is freedom: not simply rights or legal liberties, but the capacity to patiently, creatively craft one's own life. Exploring the lives of such luminaries as Henri Matisse, Karl Marx, Seneca and Henry James, Young exposes distraction in work, technology, art, politics and intimacy. With warmth and wit, he reveals what is most valuable, and what is best avoided, in the pursuit of a life of one's own.

Most of us struggle with distraction every day: the familiar feeling that our attention is not quite where it should be. We feel it at work and at home and it can be frustrating and uncomfortable. But what is distraction? In his lucid, timely book, Damon Young shows that distraction is more than too many stimuli, or too little attention. It is actually a matter of value - to be distracted is to be torn away from what is worthwhile in life. And for Young, what is most worthwhile is freedom: not simply rights or legal liberties, but the capacity to patiently, creatively craft one's own life. Exploring the lives of such luminaries as Henri Matisse, Karl Marx, Seneca and Henry James, Young exposes distraction in work, technology, art, politics and intimacy. With warmth and wit, he reveals what is most valuable, and what is best avoided, in the pursuit of a life of one's own.

Whether it's conkers in the schoolyard, kicking a football in the park, or playing tennis on Wimbledon Centre Court, sport impacts all of our lives. But what is sport and why do we do it? Colin McGinn, renowned philosopher (and kiteboarder), reflects on our love of sport and explores the value it has for us and the part it plays in a life lived well. Written in the form of a memoir, McGinn discusses many of the sports he has engaged in - from pole-vaulting and gymnastics to windsurfing and tennis - and describes the athletic experience from the inside, as a participant, articulating what is uniquely valuable about sport as an activity. Sport, argues McGinn, takes us to our fullest potential as human beings, it's what we fling at mortality to keep it at bay, a holiday from the Unbearable Heaviness of Being. "Sport" expresses our nature, it bears upon our self-realization. If a happy life consists in one that expresses fully our natural faculties, then sports must play an essential role in our lifes. Mind-body unity, the nature of practical knowledge and physical skill, success and failure, the ethics of competition, peak experiences, the spectacle of professional sport, aesthetics and death, McGinn discusses these and many other issues while telling of his own sporting mishaps and adventures. To use the vernacular of philosophy, "Sport" captures the phenomenology of sport - what it's like to do it - and in doing so shows how sport is a way of expressing and understanding who and what we are, way beyond whether we are a good sportsman, a bad loser or a team-player. For anyone who has ever thought that there must be less humiliating ways to enjoy yourself than being thrashed on the tennis court, "Sport" will reassure you that it's time not wasted.

Most of us think we are about 15 per cent cleverer, nicer, more attractive and better drivers than others think we are. It seems deception begins at home. After all the most convincing liars convince themselves first. Sellers and buyers, parents and children, friends and lovers must conceal from each other the unutterable truth that they don't believe or want the same things. In this book, Ziyad Marar throws a revealing light on the many ways deception is woven into the texture of human life: our wiring leaves us easily suckered by persuasive illusions, while our contradictory desires (for sex and honesty, money and kindness, for cake and losing weight) force us to cook up self-serving stories. We manage flattering impressions with effortless skill, while pretending our sins and self-indulgences are beyond our control.Drawing on insights from philosophy, psychology and literature, Marar explores the implications for living well in the shadow of Kant's humbling thought that "out of the crooked timber of humanity, no straight thing was ever made".

The politics of wellbeing and the new science of happiness have shot up the agenda since Martin Seligman coined the phrase "positive psychology". After all, who does not want to live the good life? So ten years on, why is it that much of this otherwise welcome debate sounds like as much apple-pie - "work less", "earn enough", "keep fit", "find meaning", "enjoy freedoms"? The reason is not, ultimately, cynicism. Rather, it is because a central, tricky question is being glossed over: just what is wellbeing? Mark Vernon argues that positive psychology has overlooked and sidelined the ancient wisdom on wellbeing, notably from the Greek philosophers. Now is the time to pay it proper attention.Vernon shows, surprisingly, that wellbeing is not found in a focus on pleasure, or even the pursuit of happiness itself. Rather, it is a question of meaning and responding to the great challenge of our day: the search for transcendence. For at root, the life that is going well cultivates a way of life based upon love: it is that which draws you out of yourself - in friends, hopes and ultimately the contemplation of mystery - and orientates a life towards that which is good.

Understanding hunger is the key to understanding ourselves. While they seem the most obvious things about us, our hungers are also deeply mysterious, arising out of, and casting light on, the unique character of human consciousness. In humans, physiological need is transformed into a multitude of needs that are remote from organic necessity. In Hunger, Ray Tallis takes us through the different levels of our hunger. Out of our primary appetites arise a myriad of pleasures and tastes that are elaborated in second-level hedonistic hungers creating new values. The art of living is the art of managing our hungers.

'When I play with my cat, who knows if I am not a pastime to her more than she is to me?' - Michel de Montaigne. Why do we live with pets? Is there something more to our relationship with them than simply companionship? What is it we look for in our pets and what does this say about us as human beings? In this fascinating book, Erica Fudge explores the nature of this most complex of relationships and the difficulties of knowing what it is that one is living with when one chooses to share a home with an animal. Fudge argues that our capacity for compassion and ability to live alongside others is evident in our relationships with our pets, those paradoxical creatures who give us a sense of comfort and security while simultaneously troubling the categories human and animal. For what is a pet if it isn't a fully-fledged member of the human family? This book proposes that by crossing over these boundaries pets help construct who it is we think we are. Drawing on the works of modern writers, such as J. M. Coetzee, Elizabeth Marshall Thomas and Jacques Derrida, Fudge shows how pets have been used to think with and to undermine our easy conceptions of human, animal and home. Indeed, "Pets" shows our obsession with domestic animals that reveals many of the paradoxes, contra - dictions and ambiguities of life. Living with pets provides thought-provoking perspectives on our notions of possession and mastery, mutuality and cohabitation, love and dominance. We might think of pets as simply happy, loved additions to human homes but as this captivating book reveals perhaps it is the pets that make the home and without pets perhaps we might not be the humans we think we are. For anyone who has ever wondered, like Montaigne, what their cat is thinking, it will be illuminating reading.

One of the most distinctive cultural phenomena of recent years has been the rise and rise of fame. In this book, Mark Rowlands argues that our obsession with fame has transformed it. Fame was once associated with excellence or achievement in some or other field of endeavour. But today we are obsessed with something that is, in effect, quite different: fame unconnected with any discernible distinction, fame that allows a person to be famous simply for being famous. This book shows why this new fame is simultaneously fascinating and worthless. To understand this new form of fame, Rowlands maintains, we have to engage in an extensive philosophical excavation that takes us back to a dispute that began in ancient Greece between Plato and Protagoras, and was carried on in a remarkable philosophical experiment that began in eighteenth-century France. Somewhat like contestants on a reality TV show, today we find ourselves, unwittingly, playing out the consequences of this experiment.

The fact that we will die, and that our death can come at any time, pervades the entirety of our living. There are many ways to think about and deal with death. Among those ways, however, a good number of them are attempts to escape its grip. In this book, Todd May seeks to confront death in its power. He considers the possibility that our mortal deaths are the end of us, and asks what this might mean for our living. What lessons can we draw from our mortality? And how might we live as creatures who die, and who know we are going to die?In answering these questions, May brings together two divergent perspectives on death. The first holds that death is not an evil, or at least that immortality would be far worse than dying. The second holds that death is indeed an evil, and that there is no escaping that fact. May shows that if we are to live with death, we need to hold these two perspectives together. Their convergence yields both a beauty and a tragedy to our living that are inextricably entwined.Drawing on the thoughts of many philosophers and writers - ancient and modern - as well as his own experience, May puts forward a particular view of how we might think about and, more importantly, live our lives in view of the inescapability of our dying. In the end, he argues, it is precisely the contingency of our lives that must be grasped and which must be folded into the hours or years that remain to each of us, so that we can live each moment as though it were at once a link to an uncertain future and yet perhaps the only link we have left.

Middle age, for many, marks a key period for a radical reappraisal of one's life and way of living. The sense of time running out, both from the perspective that one's life has ground to a halt, and from the point of view of the greater closeness of death, and the sense of loneliness engendered by the compromised and wasteful nature of life, become ever clearer in mid-life, and can lead to a period of dramatic self doubt.In this book, the philosopher Christopher Hamilton (early 40s) explores the moods, emotions and experiences of middle age in the contemporary world, seeking to describe and analyze that period of life philosophically. Hamilton draws on his own personal experiences of turning 40 as well as a wide range of sources - from the philosophical writings of Schopenhauer, Nietzsche, Hegel, Heidegger to the literature of Tolstoy, Dostoevsky, Conrad and the films of Woody Allen - to offer us a philosophy of middle age.Some of the many fascinating themes explored include the strong sense of nostalgia experienced in mid-life, of loss for one's youth, and of regret, the sense that life has become boring, the recognition that one can never fully escape feelings of guilt, and - central to the experience of middle age - the question of what is the point of going on at all. In the light of the 'melancholy wisdom' of mid-life Hamilton suggests that pleasure becomes much more important than at previous stages of life and he shows that the enjoyment of pleasure can be something noble.Insightful, entertaining, and thought-provoking, "Middle Age" is fascinating reading and for anyone heading for a 'mid-life crisis' it is much cheaper than buying a sports car.

In "Faith", the theologian Theo Hobson explores the notion of faith and the role it plays in our lives. He unpacks the concept to ask whether faith is dependent on religion or whether it is also a general secular phenomenon. In exploring this question Hobson ranges widely over theology, philosophy, politics and psychology and engages with the writings of Christian and atheist thinkers alike. The book begins by considering attitudes to faith in recent works of atheism. Hobson shows how Richard Dawkins and other writers, while attacking faith in one sense, have exhibited faith in another. The book goes on to explore the wider meaning of faith, including our faith in free-market capitalism, the part faith plays in democratic politics and the role faith has in our psychological well-being. To understand the role of faith in modernity, Hobson argues, we must attend to the specifically Christian concept of faith. Hobson then returns to the religious meaning of faith by exploring the account of faith in the Bible and charting the tension between faith and reason in Christian thought. The final chapter takes an autobiographical turn and relates how the author came to take faith seriously and to question what Christians are meant to have faith in. From the Old Testament story of Abraham to the visionary poetry of W. B. Yeats, from the polemics of Luther to the rhetoric of Barack Obama, the author presents us with a fresh and illuminating meditation on the nature of faith. In doing so, he reveals how trust and faith, the religious and secular, are utterly entwined and how the attraction of religious faith outweighs the intellectual difficulties it presents.