Philip J. Kain Libri

Nietzsche believed in the horror of existence: a world filled with meaningless sufferingA suffering for no reason at all. He also believed in eternal recurrence, the view that that our lives will repeat infinitely, and that in each life every detail will be exactly the same. Furthermore, it was not enough for Nietzsche that eternal recurrence simply be acceptedA he demanded that it be loved. Thus the philosopher who introduces eternal recurrence is the very same philosopher who also believes in the horror of existence. In this groundbreaking study, Philip Kain develops an insightful account of Nietzsche's strange and paradoxical view that a life of pain and suffering is perhaps the only life it really makes sense to want to live again.

Philip J. Kain presents an accessible exploration of Hegel's Phenomenology of Spirit, emphasizing its responses to Kant. By avoiding technical jargon, Kain clarifies complex ideas, making Hegel's work more comprehensible. He challenges conventional interpretations of the absolute and engages with contemporary feminist and postmodern themes, offering a fresh perspective on Hegel's relevance today. This volume serves as a valuable resource for those seeking a clearer understanding of Hegel's philosophical contributions.

In recent writings on Marx one finds an increasing interest in his humanism. This phenomenon began in the third decade of our century as a reaction against the mechanistic and stereotyped image of Marx 1 characteristic of the Second International and of Stalinism. Lukacs, in History and Class Consciousness (1923), was one of the first to discover this new Marx, and he did so even before the most important 2 of the humanistic writings of the young Marx had been discovered. With the publication ofthese writings in 1932 - namely, the Economic 3 and Philosophic Manuscripts of 1844 - this new outlook was given enormous impetus. In these Manuscripts, Marx makes the human being the creator and the goal of alI reality. The objectification of the human essence through labor transforms both society and nature. Labor transforms its wor1d into a place which mirrors, unfolds, and confirms the human being. This humanism is a complex and many-faceted issue. In this book we will be concerned only with a certain part of it, i.e., the epistemology, method, and doctrine of nature which it involves. Other aspects of it - Marx' concept of alienation and his theory of labor and the state -have 4 been dealt with elsewhere.