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William C. Hackett’s English translation of Jean Wahl’s Existence humaine et transcendence (1944) brings back to life an all-but-forgotten book that provocatively explores the philosophical concept of transcendence. Based on what Emmanuel Levinas called “Wahl’s famous lecture” from 1937, Existence humaine et transcendence captured a watershed moment of European philosophy. Included in the book are Wahl's remarkable original lecture and the debate that ensued, with significant contributions by Gabriel Marcel and Nicolai Berdyaev, as well as letters submitted on the occasion by Heidegger, Levinas, Jaspers, and other famous figures from that era. Concerned above all with the ineradicable felt value of human experience by which any philosophical thesis is measured, Wahl makes a daring clarification of the concept of transcendence and explores its repercussions through a masterly appeal to many (often surprising) places within the entire history of Western thought. Apart from its intrinsic philosophical significance as a discussion of the concepts of being, the absolute, and transcendence, Wahl's work is valuable insofar as it became a focal point for a great many other European intellectuals. Hackett has provided an annotated introduction to orient readers to this influential work of twentieth-century French philosophy and to one of its key figures.

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.

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Jean Wahl (1888–1974), once considered by the likes of Georges Bataille, Gilles Deleuze, Emmanuel Levinas, and Gabriel Marcel to be among the greatest French philosophers, has today nearly been forgotten outside France. Yet his influence on French philosophical thought can hardly be overestimated. Levinas wrote that “during over a half century of teaching and research, [Wahl] was the life force of the academic, extra-academic, and even, to a degree anti-academic philosophy necessary to a great culture.” And Deleuze, for his part, commented that “Apart from Sartre, who remained caught none the less in the trap of the verb to be, the most important philosopher in France was Jean Wahl.” Besides engaging with the likes of Bataille, Bergson, Deleuze, Derrida, Levinas, Maritain, and Sartre, Wahl also played a significant role, in some cases almost singlehandedly, in introducing French philosophy to movements like existentialism, and American pragmatism and literature, and thinkers like Hegel, Kierkegaard, Nietzsche, Jaspers, and Heidegger. Yet Wahl was also an original philosopher and poet in his own right. This volume of selections from Wahl’s philosophical writings makes a selection of his most important work available to the English-speaking philosophical community for the first time. Jean Wahl was Professor of Philosophy at the Sorbonne from 1936 to 1967, save during World War II, which he spent in the United States, having escaped from the Drancy internment camp. His books to appear in English include The Pluralist Philosophies of England and America (Open Court, 1925), The Philosopher's Way (Oxford UP, 1948), A Short History of Existentialism (Philosophical Library, 1949), and Philosophies of Existence (Schocken, 1969).

Thoreau wrote that we have professors of philosophy but no philosophers. Can't we have both? Why doesn't philosophy hold a more central place in our lives? Why should it? Eloquently opposing the analytic thrust of philosophy in academia, noted pluralist philosopher Bruce Wilshire answers these questions and more in an effort to make philosophy more meaningful to our everyday lives. Writing in an accessible style he resurrects classic yet neglected forms of inquiring and communicating. In a series of personal essays, Wilshire describes what is wrong with the current state of philosophy in American higher education, namely the cozy but ultimately suffocating confinements of professionalism. He reclaims the role of the philosopher as one who, like Socrates, would goad us out of self-contentedness into a more authentic way of being and knowing.

This reappraisal of the pluralist tradition systematically explores accounts of political pluralism offered by James, Dewey, Figgis, Cole, Laski, Follett, and Dahl and shows how each variant contains a distinct account of the relation between group power, individual interest, and self-development. These historical accounts provide the resources with which Eisenberg reconstructs a democratic theory of political pluralism. At the center of political pluralism, she argues, is a pluralist approach to self-development that can address the key ambiguities of identity politics and provide a more effective means to balance the power relations between individuals and communities than can individualist or communitarian approaches.

The 1960 publication of We Hold These Truths marked a significant event in the history of modern American thought. Since that time, Sheed & Ward has kept the book in print and has published several studies of John Courtney Murray's life and work. We are proud to present a new edition of this classic text, which features a comprehensive introduction by Peter Lawler that places Murray in the context of Catholic and American history and thought while revealing his relevance today. From the new Introduction by Peter Lawler: The Jesuit John Courtney Murray (1904-67) was, in his time, probably the best known and most widely respected American Catholic writer on the relationship between Catholic philosophy and theology and his country's political life. The highpoint of his influence was the publication of We Hold These Truths in the same year as an election of our country's first Catholic president. Those two events were celebrated by a Time cover story (December 12, 1960) on Murray's work and influence. The story's author, Protestant Douglas Auchincloss, reported that it was "The most relentlessly intellectual cover story I've done." His amazingly wide ranging and dense-if not altogether accurate-account of Murray's thought was crowned with a smart and pointed conclusion: "If anyone can help U.S. Catholics and their non-Catholic countrymen toward the disagreement that precedes understanding-John Courtney Murray can." . . . Murray's work, of course, is treated with great respect and has had considerable influence, but now it's time to begin to think of him as one of America's very few genuine political philosophers. His disarmingly lucid and accessible prose has caused his book to be widely cited and celebrated, but it still is not well understood. It is both praised and blamed for reconciling Catholic faith with the fundamental premises of American political life. It is praised by liberals for paving the way for Vatican II's embrace of the American idea of religious liberty, and it is