Karl Popper (1902-1994) is one of the great thinkers of the modern age. He developed his key idea, the "open society" already at age 17. Popper at the time believed passionately in Newton's theory of gravitation, by which the science of the day explained the motion of all bodies on earth and in the heavens. But during the great eclipse of 1919 observations were made that confirmed for the first time Einstein's theory of relativity. The London Times wrote: "Scientific Revolution; New Theory of the Universe; Newton's Conception Overthrown." If this is so, concluded Popper, and if a genius like Newton can prove to have been wrong and his knowledge, after two hundred years, can be replaced by a better knowledge, then perhaps there are no such things as truths "true once and for all". It was at this point that he developed his brilliant key idea: "Scientific knowledge is not knowledge; it is only conjectural knowledge." Every scientific theory must count as "true" only for so long as it cannot be refuted by some counter-example or replaced by a better theory. And just for this reason modern society must always be open to critiques and new theories. This applies also, indeed quite especially, to politics. Instead of calling, like Plato, for an ideal state, or pursuing, like Marx and Hegel, "totalitarian" philosophical-historical goals, the scientific method of trial and error must also be applied to politics. Was Popper right? Is all our knowledge merely conjectural knowledge resting on trial and error? And did Plato, Hegel and Marx really pave the way for totalitarianism? Is what we need to improve society really rather the method of "hard science"? Can we solve our problems using Popper's "piecemeal social technology"? Popper gives clear and unmistakable answers. The book appears as part of the popular series "Great Thinkers in 60 Minutes".

"Great Thinkers in 60 Minutes” is the second ‘omnibus’ volume drawn from the popular book-series of the same name. It comprises the five books, already published as separate volumes, "Marx in 60 Minutes", "Freud in 60 Minutes", "Sartre in 60 Minutes", "Camus in 60 Minutes", and "Heidegger in 60 Minutes". Each short study sums up the key idea at the heart of each respective thinker and asks the question: “Of what use is this key idea to us today?” But above all the philosophers get to speak for themselves. Their most important statements are prominently presented, as direct quotations, in speech balloons with appropriate graphics, with exact indication of the source of each quote in the author’s works. Between 40 and 80 representative passages are given from the work of each of the five philosophers. This light-hearted but nonetheless scholarly precise rendering of the ideas of each thinker makes it easy for the reader to acquaint him- or herself with the great questions of our lives. Because every philosopher who has achieved global fame has posed the “question of meaning”: what is it that holds, at the most essential level, the world together? There have emerged here a range of very different answers. In Marx, it is the relations of production – that is to say, the conditions under which we labour and produce the goods we need – which ultimately determine our sense of our lives, our thinking, and our whole culture. In Freud, it is the libido and thus the energy of our drives, which we can either live out, repress, or sublimate. In Sartre it is the absolutely free human will which compels Man to make himself what he is. In Heidegger, what absorbs us is the struggle for the authenticity of ‘Dasein’ and the ‘care’ for the Being of the world. Camus is the only philosopher in this series who gives no answer at all to the “question of meaning”. There is no “meaning”, says Camus; life is absurd and depends merely upon a sequence of random chance events. In other words, the meaning of the world and thus of our own lives remains, among philosophers, a topic of great controversy. One thing, though, is sure: each of these five thinkers struck, from his own perspective, one brilliant spark out of that complex crystal that is the truth.

Plato’s great discovery was radically new but has echoed down the ages. His “theory of Ideas” has shaped the whole of Western culture and his name is known worldwide. More than 2000 years ago Plato used his “allegory of the cave” – which envisaged people looking at shadows on a cavern wall and taking them for realities – to express a terrible suspicion. He saw his fellow Athenians living in a manipulated world of appearances – cut off from reality and “put to sleep” by material pleasures, wealth and demagogic politicians – and hoped, with this image, to shake them out of this sleep. Plato’s suspicions here are astonishingly relevant still in our Digital Age. Do we not also risk getting entirely lost in the shadows and projections of our TV-, Internet- and mobile-phone-dominated lives? To know truth, argued Plato, Man must learn to see again with his “inner eye”. We are able to sense the truth if we succeed in looking beyond the mere appearances. For behind the everyday objects that surround us, and the immediately visible world, there is another (invisible) reality, a sort of higher level of Being, which can reveal to us the world as it truly is. This second, higher reality is the realm of the “Ideas”: above all the Ideas of the Good, the True and the Beautiful by which we must be guided in our lives. But what exactly are these Ideas? Where do they come from? What does Plato mean when he speaks of “the Good”? And, most importantly, how can we know this “Good” and live a life in accordance with it? The book Plato in 60 Minutes uses three of Plato’s marvellous allegories – “the chariot”, “the sun”, and “the cave” – to explain the philosopher’s fascinating vision of the Ideas. But it also presents, citing key passages, Plato’s great political vision of an ideal state ruled by philosopher-kings. Finally, in a chapter on “what use Plato’s discovery is for us today”, it is shown how burningly relevant the ancient philosopher’s thoughts still are. The book forms part of the popular series Great Thinkers in 60 Minutes.

"Great Thinkers in 60 Minutes Volume 5" comprises the five books "Adorno in 60 Minutes", "Habermas in 60 Minutes", "Foucault in 60 Minutes", "Rawls in 60 Minutes", and "Popper in 60 Minutes". Each short study sums up the key idea at the heart of each respective thinker and asks the question: "Of what use is this key idea to us today?" But above all the philosophers get to speak for themselves. Their most important statements are prominently presented, as direct quotations, in speech balloons with appropriate graphics, with exact indication of the source of each quote in the author's works. This light-hearted but nonetheless scholarly precise rendering of the ideas of each thinker makes it easy for the reader to acquaint him- or herself with the great questions of our lives. Because every philosopher who has achieved global fame has posed the "question of meaning": what is it that holds, at the most essential level, the world together? For Adorno it is the dialectical development of civilization from the Stone Age up to capitalism along with the alienation of Man from Nature that goes with it. Habermas, by contrast, sees in this historical process of development the chance to gradually improve society through the emancipatory power of language in communicative action. Foucault remains sceptical here and reveals to us the rigid structures in which we, as modern individuals, are trapped. Rawls develops a complex and compelling procedure for the creation of an ideally just state of affairs. Popper, finally, establishes a quite new theory of science whereby every scientific truth has only a provisional character so that it must eventually be relieved and replaced by better truths. In other words, the meaning of the world and thus of our own lives remains, among philosophers, a topic of great controversy. One thing, though, is sure: each of these five thinkers struck, from his own perspective, one brilliant spark out of that complex crystal that is the truth.

John Rawls's masterpiece A Theory of Justice was discussed all over the world already during the author's lifetime. Its very title is provocative since it is generally believed that there can be no general theory of justice: what is just for one man is unjust for another. But Rawls succeeds nonetheless in giving a definition of a just society. To do this he develops a brilliant procedure: choice from behind a "veil of ignorance". If we are to choose, absolutely fairly and objectively, how property, income and education are to be justly distributed, then the people choosing must not know in advance whether, in the society they choose, they will be rich or poor, male or female, worker or employer, educated or uneducated, talented or untalented. Because a rich man is likely to find great differences in wealth just, a poor man unjust. Only a "veil of ignorance", says Rawls, "forces each to take the welfare of others into account". Such a choice "behind a veil" could, of course, never actually take place. But if it did, says Rawls, then it would produce the only two perfectly just principles of justice that can be applied to a society: the equality principle and the "difference principle". By these the quality of every modern society can be measured. What do these principles mean in detail? And can the same thought-experiment work in other contexts? If, for example, we did not know whether, in a future society, we would be humans or animals, would we then choose a vegetarian society? Rawls surely sets off, with his Theory of Justice, a whole firework display of ground-breaking new ideas. This introduction to Rawls appears as part of the popular series "Great Thinkers in 60 Minutes".

Nietzsche has the reputation of being the most provocative and controversial of all philosophers. What he demanded of humanity was something tremendous: that we should develop beyond ourselves and become "overmen". Formerly, we could draw a meaning for our lives from religion. But this is no longer possible because, as Nietzsche says: "God is dead!" This brief dictum has echoed around the world. Man, Nietzsche argues, has freed himself, with the rise of the natural sciences, from all belief in a "beyond" and now has, for the first time, the chance to take his existence into his own hands. Most human beings, however, prove unable to fill the gap in their lives that the "death of God" has left. They continue to seek salvation in such new gods, or idols, as nationalism, socialism, racism, or capitalism. But instead of slipping into the blind worship of these new gods, or "godlets", we need - so argues Nietzsche - rather to trust in our own selves, allow our own "will to power" to unfold, and become "overmen". Just as flowers stretch up toward the sun and animals seek constantly after nourishment, we human beings too must struggle every day to secure our lives and render them richer and more intense. In daily life, conducting this struggle must always mean, in part, conducting it at other people's expense: whoever, for example, applies for a job as a manager and gets it will necessarily cause bitter disappointment among those who applied and failed. "One furthers one's ego always at the expense of others", writes Nietzsche. But "will to power" finds a whole series of very different forms of expression. The artist, the father of a family, the politician, the businessman, the employee, indeed every one of us individually, must find his or her own highly personal and particular path to self-development. "Become who you are!" "Nietzsche in 60 Minutes" explains his exhilarating philosophy step by step making use of some 160 of the most important passages from his works.

Sartre is surely one of the most important philosophers of the 20th Century. His “philosophy of existence” influenced not just academic debate but the whole of Western civilization, especially European youth. In France, from the end of WW2 on into the 1960s, a certain “youth culture” milieu composed of secondary school and university students and young artists and intellectuals proclaimed their “existential” attitude to life by wearing the black clothes and horn-rimmed glasses that Sartre was seen to wear in so many photos from the period. The motto of these “existentialists” ran: ‘do not let anyone else tell you how you are to live’. They advocated a frank and intensive style of life, both as regards friendships and love affairs and political commitments. Sartre was the great philosopher of freedom. No other philosopher has so strongly emphasized the freedom of the human will. And because Man is free he must make something out of his life and lives as he believes it right to live, if necessary contrary to existing social rules and traditions. Sartre, for example, opposed many of his country’s wars, fought for a more just society, launched many petitions, and carried on a so-called “open relationship” with his lifelong companion Simone de Beauvoir. In his principal work Being and Nothingness Sartre also became one of the first philosophers to explore the nature of “love”. How does love actually work? What does it mean to lead a free and self-determined life? How free are we? The book Sartre in 60 Minutes explains the most important of Sartre’s theses in a clear and comprehensible way, keeping close to Sartre’s own text and including over fifty selected passages from his work and focussing on the central theme of his ideas about freedom and the structure of inter-human relations. In the chapter on “what use Sartre’s discovery is to us today” it is then shown how important Sartre’s thoughts still are for our personal lives and for the society of the 21st Century. The book forms part of the popular series Great Thinkers in 60 Minutes.

Immanuel Kant is thought to be perhaps the greatest of all philosophers. And Kant did make, in the 18th Century, two great discoveries which engage us still today. Firstly, he founded the globally acknowledged ‘categorical imperative’ in moral philosophy; secondly, he became the first philosopher to succeed in answering that question as old as humanity of how knowledge arises in our brains. In his main work, the 1000-page Critique of Pure Reason, Kant analysed the working of Man’s thinking apparatus. He posed the critical question: what can a human being know with certainty and what can he not? Working through this titanic question like a man possessed, he finally, after 11 years, produced his equally titanic answer. Our reason, he said, can provide true and certain knowledge only of that which we have already perceived through our five senses (i.e. seen, heard, smelt, tasted, or touched). For this reason one cannot prove the existence of God, say, or really have “knowledge” of Him, because He is bodiless and imperceptible. Kant thus gave researchers, for the first time, a set of logical tools which was sensationally simple and yet quite perfect, and that still remains valid today and makes all scientific results achieved worldwide mutually comparable. Every theory, however good, had thenceforth to be proven in terms of actual sense-perceptions, for example through repeatable experiments. In his second main work, the Critique of Practical Reason, he tackled the equally ambitious question: ‘what is the right way for a human being to act?’ Is there a single valid standard for morally right action? Here too Kant provided a spectacular solution that is still passionately debated, globally, today. The book Kant in 60 Minutes explains both these major works of Kant’s in a lively way, using over 80 key passages from the works themselves and many examples. The final chapter on “what use Kant’s discovery is for us today” shows the enormous importance of his ideas for our personal lives and our society. The book forms part of the popular series Great Thinkers in 60 Minutes.

Never before or since has a single philosopher produced such a tremendous effect as Karl Marx. His great vision of a society without private property was heeded worldwide and had huge historical effects. Allegiance to his ideas was proclaimed by revolutionaries, parties, governments and states. Marxism spread all around the globe. Marxist revolutions occurred in countries as different as Russia, China, Vietnam, Cuba, Nicaragua and Mozambique as well as many others, until at one point almost a third of humanity were living under communism. But some hundred years after Marx’s death the communist world that he had inspired fell apart. After the fall of the Iron Curtain many claimed that Marx had been entirely in error and that the sole viable economic system is really capitalism after all. It was hoped that democracy, market economy, and a fair distribution of wealth could all be combined together. But this optimism did not last long. The global economic and financial crises of recent decades have profoundly shaken belief in the power of the market to regulate itself. It has become ever clearer that capitalism does indeed display the structural flaws that Marx described in his main work, Capital. Certain of Marx’s predictions, such as the forming of powerful economic monopolies and the ever-growing gulf between rich and poor, have already come true. Others can be seen approaching on the horizon of current social developments. His acute critique of capitalism is, then, more relevant today than ever. There is no question but that Marx still has a lot to say to us. The book Marx in 60 Minutes explains in clear and perspicuous terms, using some seventy key quotations from Marx’s works, such topics as the materialist philosophy of history, the doctrine of “base and superstructure”, Marx’s critique of religion, and the analyses developed in Capital of “surplus value”, capital accumulation, and the immiseration of the workers. In the second part of the book, entitled “Of what use is Marx’s discovery to us today?”, Marx’s insights are applied to the present situation. The book forms part of the popular series Great Thinkers in 60 Minutes.

Adorno is one of the most charismatic thinkers in philosophical history. The bald-headed professor in horn-rimmed glasses gave our modern civilization a fatal diagnosis - perhaps the most fatal one conceivable: we may have raised ourselves through science, capitalism and techniques of state administration to the position of masters over Nature and brought this latter under our control; but we have, precisely thereby, also enslaved ourselves. We have become in the end manipulated victims of the mass consumer society that we ourselves created. All our lives are lived in delusions whose shell we cannot penetrate. "Wrong life cannot be lived rightly": this famous dictum of Adorno's symbolizes, still today, modern Man's uncertainties and contradictions. On the one hand we Westerners enjoy, thanks to capitalism, unprecedented medical and technical blessings; on the other, we feel we're losing ourselves, becoming slaves. Many people sell their labour-power all day and then spend the evening in front of the TV which dangles before them a happy and adventurous world that is long since lost to them. Are we all completely manipulated? Has the Enlightenment project of freeing Man, through reason and science, from superstition really, as Adorno claims, turned into its opposite? Is he right in thinking that science itself is leading us into the danger of a new barbarism? Adorno gives extremely exciting and original answers to these questions. The book "Adorno in 60 Minutes" explains, step by step, his main works, aided in this by over 50 direct quotations from them. In the last chapter "Of What Use is Adorno's Discovery for Us Today?" it is shown what burning relevance his Critical Theory has for the personal life of every one of us today. The book is published as part of the popular series "Great Thinkers in 60 Minutes".