Free PDF 50 Philosophy Classics: Thinking, Being, Acting, Seeing, Profound Insights and Powerful Thinking From Fifty Key Books, by Tom Butler-Bowdo
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50 Philosophy Classics: Thinking, Being, Acting, Seeing, Profound Insights and Powerful Thinking From Fifty Key Books, by Tom Butler-Bowdo
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From Aristotle to Wittgenstein and Zizek, 50 Philosophy Classics provides a lively entry point to the field of philosophy. Analyses of key works by Descartes, Schopenhauer, Hegel, Heidegger, and Nietzsche also show how philosophy helped shape the thinking and events of the last 150 years. The list also includes 20th century greats including de Beauvoir, Foucault, Kuhn, and Sartre along with contemporary philosophy, including the writings and ideas of Peter Singer, Noam Chomsky, Harry Frankfurt, and Nassim Nicholas Taleb.
50 Philosophy Classics explores key writings that have shaped the discipline and impacted the real world. From Aristotle, Plato, and Epicurus in ancient times to John Stuart Mill's manifesto for individual freedom and Ralph Waldo Emerson's struggle to understand fate as person versus the universe. Most notably, Butler-Bowdon takes listeners beyond the 20th century to introduce contemporary thinkers like Slavoj Zizek, who suggests that the fight for food and water, a biogenetic and social revolution, indicate the apocalyptic end of global liberal capitalism.
- Sales Rank: #50536 in Audible
- Published on: 2013-06-12
- Format: Unabridged
- Original language: English
- Running time: 828 minutes
Most helpful customer reviews
15 of 15 people found the following review helpful.
Fantastic Book!
By Mick Wall
Fantastic Book! It includes:
02 Hannah Arendt- The Human Condition
03 Aristotle- Nicomachean Ethics
04 A.J. Ayer- The Language of Truth
05 Julian Baggini- The Ego Trick
06 Jean Baudrillard- Simularcra & Simulation
07 Simone de Beauvoir- The Second Sex
08 Jeremy Bentham- Principals of Morals & Legislation
09 Henri Bergson- Creative Evolution
10 David Bohm- Wholeness and the Implicate Order
11 Noam Chomsky- Understanding Power
12 Cicero- On Duties
13 Confucius Analects
14 Rene Descartes- Meditations on First Philosophy
15 Ralph Waldo Emmerson- Fate
16 Epicurus- Letters
17 Michel Foucault- The Order of Things
18 Harry Frankfurt- On Bulls***
19 Sam Harris- Free Will
20 G.W.F. Hegel- Phenomenology of Spirit
21 Martin Heidegger- Being & Time
22 Heraclitus- Fragments
23 David Hume- An Enquiry Concerning Human Understanding
24 William James- Pragmatism
25 Daniel Kahneman- Thinking Fast & Slow
26 Immanuel Kant- Critique of Pure Reason
27 Soren Kierkegaard- Fear & Trembling
28 Saul Kripke- Naming & Necessity
29 Thomas Kuhn- The Structure of Scientific Revolutions
30 Gottfried Leibniz- Theodicy
31 John Locke- Essay Concerning Human Understanding
32 Niccolo Machiavelli- The Prince
33 Marshall McLuhan- The Medium is the Message
34 John Stewart Mill- On Liberty
35 Michel de Montaigne- Essays
36 Iris Murdoch- The Sovereignty of Good
37 Friedrich Nietzsche- Beyond Good & Evil
38 Blaise Pascal- Pensees'
39 Plato- The Republic
40 Karl Popper- The Logic of Scientific Discovery
41 John Rawls- A Theory of Justice
42 Jean-Jacques Rousseau- The Social Contract
43 Bertrand Russell- The Conquest of Happiness
44 Michael Sandel- Justice
45 Jean-Paul Sartre- Being & Nothingness
46 Arthur Schopenhauer- The World as Will & Representation
47 Peter Singer- The Life You Can Save
48 Baruch Spinoza- Ethics
49 Nassim Nicholas Taleb- The Black Swan
50 Ludwig Wittgenstein- Philosophical Investigations
51 Slavoj Zizek- Living in the End Times
14 of 14 people found the following review helpful.
The study of philosophy has as its purpose to know...the truth about the ways things are." Thomas Aquinas
By Robert Morris
This is the sixth and most recent volume in the "50 Classics" series edited by Tom Butler-Bowdon and published by Nicholas Brealey. It is also the most ambitious in that the authors and works discussed are, in my opinion, among the most challenging as well as the most rewarding in print. In terms of their timeline, the "classics" range from Plato's Republic and Aristotle's Nicomachean Ethics in 4th century BC to Daniel Kahneman's Thinking Fast and Slow and Julian Baggini's The Ego Trick in 2011.
The 50 are organized in alpha order of their authors' names but can also be viewed as "classics" in one or more of four separate but related fields: Thinking (analysis, cognition, the limits of what can be known, the sense of self); Being (opportunities and choices for happiness and a life of meaning and purpose, free will, and autonomy); Acting (power and its uses, liberty and justice, fairness, ethics, morality), and Seeing (Plato's cave and perception/reality, linguistic challeges, quality of life in a media world). Butler-Bowdon devotes a separate chapter to each of the 50 and employs a common format: representative quotation(s), "In a nutshell" representative insight, "In a similar vein" authors and works, and a four-page introduction to the author and work.
As I began to work my way through the sequence of commentaries, I was again reminded of an incident years ago at Princeton University when one of Albert Einstein's faculty colleagues pointed out to him that he asked the same questions every year on his final examination. "Quite true. Each year the answers are different." Consider the enduring questions to which thoughtful persons have responded throughout several millennia. "Who am I?" for example, and "What is wisdom?" There may be a general agreement about nomenclature but seldom a consensus on definitions. There is even widespread disagreement about subjectivity.
Here in Dallas near the downtown area, there is a Farmer's Market at which several merchants offer slices of fresh fruit as samples of their wares. In that spirit, I now offer a few of the dozens of Butler-Bowdon's erudite observations that caught my eye:
On Aristotle: His "pleasing conclusion is that happiness is not predetermined by fate or the gods, but can be acquired habitually by consciously expressing a virtuous life through work, application, or study. '[We] become builders,' he says, ' by building and we become harpists by playing the harp. Similarly, then, we become just by doing just actions, temperate by doing temperate actions, brave by doing brave actions.' In other words, we become a successful person through habit." (Page 25)
On Jeremy Bentham: "On a purely personal level, asking 'What would benefit the most people, in the best way, as far as possible into the future?' is surely a good way to approach life and its decisions. Bentham assumed that most people were self-interested, but all religions, and many kinds of moral philosophy, attest to the benefits of cultivating the direct opposite state: thinking of the good of others first is actually the one thing we can count on to deliver our own happiness." (54)
On Cicero: "Cicero is an enigma. On one hand, he is the great defender of the Roman Republic and its ideal of the rule of law; on the other, he sentenced several conspirators to death without trial. Though at the time Rom e was operating under martial law, the conspirators were still citizens, and many thought the act unforgivable. One cannot doubt his influence, though. He was instrumental in bringing Greek philosophy, particularly that of Plato, to the educated Roman classes. His outlook was adapted by Christian philosophers, notably Augustine, whose life was said to have c hanged after reading Cicero's Hortensius (a work now lost), and his ethics and concept of natural law were foundational to medieval Christian philosophy." (78-79
On Confucius: He emphasized patience in building a community or state. Instead of rule by personal whim, one should wish for things to happen at their natural pace. Such a long-term view enables the interests of all to be taken into account, including future generations, and acknowledges the progress that has been made in particular areas by ancestors and past administrations. In a time of war and upheaval, this vision of long-term peace, prosperity, and justice in the state was highly appealing to governors." (84)
On Ren� Descartes: "Contemporary philosophers like to gloss over or deprecate Descartes' metaphysical side, seeing it as the blemish on an otherwise brilliant conception of the world. Textbooks tend to `forgive' his desire to provide proofs of God, pointing out that this most rational of men could not escape the religious nature of his times. Surely, if he were alive today, he would not even dip his feet into such metaphysical murkiness? Let's not forget that Descartes' `tree of knowledge' has metaphysics as its very trunk, from which everything else spreads out." (90)
On Ralph Waldo Emerson: "What is the relationship between Emerson`s earlier essay, `Self-Reliance,' and `Fate'? It would be tempting to say that the later work reflects a wiser Emerson who was more attuned to the power of nature and circumstance in people's lives. It is almost as if he is challenging him self to believe his earlier, more forthright essay on the power of the individual...But having noted [an ] apparent determinism, and just when one thinks that Emerson has finally sided with fate, he says that this beautiful necessity (nature, God, law, intelligence) `solicits the pure in heart to draw on all its omnipotence.'" (96)
On Daniel Kahneman: "Thinking, Fast and Slow's focus on a great array of biases and failures in human thought does not mean that the book has a negative tone. Rather, it offers hope, because many of these thinking black spits were once hidden or unconscious - and so we were at their mercy. Now, we can factor them into any rational decision we need to make or theory we wish to develop. Philosophy is as vulnerable to these cognitive mistakes as any field, and to think it is above them is hubris." (155)
On Thomas Kuhn: The Structure of Scientific Revolutions was shocking in its suggestion that science does not take humanity on a neat, linear path toward some objective truth about the reality of the world via the accumulation of empirical observations (what can be called the Enlightenment view), but is in fact a human creation. If science is an attempt to make our theories fit nature, then it is human nature with which we have to contend first." (176)
On Jean-Jacque Rousseau: "Whereas Hobbes thought that people had to make a choice between being ruled and being free, Rousseau said that it was possible to have both; you could remain free if your `ruler' was yourselves (in the form of an assembly of citizens set up to make laws). Critics have said that while this might have worked in the Swiss cantons with which Rousseau was familiar in his youth, such optimism was less suited to the real world. Nevertheless, his overall vision remains powerful." (252)
The other 40 philosophers include Heraclitus, William James, John Locke, Niccol� Machiavelli, and Nassim Nicholas Taleb. Those who read this book with appropriate curiosity and care will be generously rewarded in one or more ways: they will be introduced to thinkers and works about which they knew little (if anything) previously; and/or, their own reasoning skills will be strengthened significantly as will their understanding of specific issues of greatest interest and value to them; and/or, thanks to Butler-Bowdon, they will become motivated to read or re-read one or more of the 50 works within a wider and deeper frame-of-reference. Now sold by Amazon for only $12.36 (only $9.95 in the Kindle version), this volume offers remarkably inexpensive (and tasty) "appetizers." A sequence of gourmet feasts then awaits - in the form of the 50 primary sources - for those who love wisdom as much as Tom Butler-Bowdon does.
18 of 21 people found the following review helpful.
not an outstanding digest of philosophies
By truthtrumpspc
Someone could easily find more information throughout the internet compared to the short summary pages given for the 50 philosophers' books. This philosophy volume is a replication to Mr. Butler-Bowden's other books on psychology and personal growth. Not only the cover, but the format throughout. It's as if the book was written to fit a form rather than a natural flow of information. I've read the psychology volume and will say it was more clear and coherent than this one. I think it's because the 50 psychologists' books typically deal with a singular concept whereas the philosophers' books are multi-conceptual and the author crams too many ideas together in the mini-space form he uses.
If you do read the book, especially cover to cover, I'd suggest to read the introduction after reading the chapters. The introduction ties together the common threads of the philosophers. Instead of the silly alphabetical order of philosophers by name he might have taken the lead of his introduction which interestingly organized a format according to the three common aspects of the human condition: thinking, feeling (he translates this into being?), and acting. The philosophers could be grouped into these three main sections according to the main content of their book. Furthermore, for example, aspects of "acting" include power, liberty, fairness, and ethics so that a sub-division could be used to further transition the common threads of philosophers for comparative purpose. Certain philosopher's books might not fit this suggested format, but I would offer that this is because he adds minor players to the book to fit the 50 form?
Critical evaluation is practically absent for each entry. In a three paragraph section he calls "Final comments", he states a token comment by Robert Nozick supporting individual rights over Rawl's "veil of ignorance' derived abstract social rights. He then interprets Nozick's comment, but that's it? Amazingly he concludes by equating Rawls with Plato? Mr. Butler-Bowdon seems to barely hide his left leanings on social or political matters. For example, feminists are seen as beyond criticism. In this regard some chapters come appear more like a propaganda piece. For a more penetrating point-counterpoint treatment I recommend Nigel Warburton's introductory Philosophy: The Basics which is a delight to read.
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