Holderlin is a German poet who is unfortunately not well in in the United States. Richard Unger, however, provides an excellent study of this major figure in European literature. Unger's own command of German is superb, and he is thoroughly familiar with both the poet's work and the period in which he wrote. While not for the casual reader, this book is essential for the serious student of German literature.

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Sidney Hook analyzes the two philosophers utilizing opposition among Hegelian and Marxist theory: ethical idealism, dialectics, and continuity. This allows the reader to adopt the differences between the two influential authors,thereby introducing major theories written by Marx and Hegel. The remaining chapters interject comparisons between Karl Marx and esteemed German philosophers who studied Hegel, contributed or correlated with Marxist philosophy. Overall, the text forms an essential basis to the understanding and development of Marxist philosophy, and the struggles of a young-Hegelian in the nineteenth century.

Of all the books that I've read about Hegel's philosophy in the past twenty years, this book by Howard P. Kainz stands out as the one best suited for the beginner. Dr. Kainz is a world class scholar on this topic and his overview is simply the best I have ever read. (Before 1996 my favorite overview of Hegel was the first part of Ilyenkov's, DIALECTICAL LOGIC. After 1996 my favorite overview is this book by Dr. Kainz.)

What I like most about this book is that it works hard to reach the new student. Dr. Kainz removes all jargon and technical language, except to define the more common terms used by the experts in the field. He also includes diagrams to help explain complex abstract concepts. It is not often that a professor works so diligently to reach his students. He also succeeds in making his language contemporary and easy-to-read.

Dr. Kainz covers the whole gamut of Hegel's corpus and provides high-level overviews of most key ideas in Hegel's philosophy. I wish I had this book in the 1980's when I was struggling with the literature on Hegel, but in fact Dr. Kainz' book was probably not possible until 1996 because the scholarship on Hegel had to undergo a major change - it had to break away from the literature of Marxism and only the fall of the USSR could make that possible. The scholarship on Hegel since the fall of the USSR is very different - I say superior - compared with the scholarship before that period. This is due partly to English translations (finally) of all of Hegel's main works, and partly to the recognition that Hegel is not only widely different from Marx, but his work may better stand the test of time.

Howard P. Kainz is a world-renowned expert in Hegel scholarship. He is not always an advocate of Hegel's thought and he can ask some very pointed questions and offer some very critical comments. However, Dr. Kainz makes use of the latest Hegel scholarship so the new student benefits enormously. If you are thinking about reading Hegel and have seen how difficult it can be, and so are looking for a brief, high-level, yet comprehensive critique of Hegel's thought, this book is for you. I give it five stars.

In his introduction to the Phenomenology of Spirit, Hegel himself says that "[the] road can therefore be regarded as the pathway of doubt, or more precisely as the way of despair." Though Hegel didn't intend for that sentence to relate to reading the Phenomenology, I'm sure many readers felt that way while making their way through that nearly inpenetrable and poorly translated text. Despite initial appearances, the Phenomenology does make sense, and there is no better guide to Hegel's difficult thought that Jean Hyppolite's Genesis and Structure of Hegel's Phenomenology of Spirit. Hyppolite looks at the Phenomenology section by section and illuminates and concretizes Hegel's thought without reducing it. I wouldn't substitute this book for an actual reading of the Phenomenology (though it would probably work), but rather suggest that this commentary be used as an introduction to Hegel's Phenomenology or read concurrently with it. Highly recommended.

A nice effort, particularly since it was written at a time when the government did not allow foreigners much access to the country. Great reference list. All in all, recommended (but the publisher's price is crazy!)

This is the only book I've been able to find that focuses exclusively on OS/2 Warp V4 - code named Merlin (not earlier versions). Fortunately, this is one of the BEST computer books ever written (and I've been in the computer biz for 20 years).

It includes tips and tricks that you won't find else where (even on the web) - tips like, how do you configure your system to run the old launch pad instead of warp center. UI information is just one of the area's covered. Some highlights, installing, networking, system recovery, peer to peer networking, accessing NT servers, accessing Novel, accessing the Internet, 200 pages on tcp/ip, remote access, system performance, multi-protocol transport services, the bonus pack, installing win/os2 audio drivers.

That is a few of the highlights! This book has over 600 pages of hard core information, no fluff. This is the only book you will ever need to work with OS/2. FWIW - mine is beat up, well worn and has lots of notes and sticky notes marking areas. Buy this book!

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This book is well organised and clearly written. It contains original scholarship of a high order and it also serves as a primer on some central aspects of contemporary liberal thought, with a luminous introduction to the theory of spontaneous orders, a critique of Hayek on liberty, and a searching analysis of Hayek's conservatism compared with that of Oakeshott and Scruton.

Kukathas advances two theses. The minor one asserts that Hayek provides a comprehensive social doctrine, which should engage the close attention of both the critics and the defenders of classical (non-socialist) liberalism. However it appears that Hayek falls short of the full statement that is required to identify the limits of individual freedom and the proper scope of government.

The major thesis concerns the grounds of classical (non-socialist) liberalism. Kukathas argues that Hayek's defence rests on presuppositions that are incompatible: on the one hand, the scepticism and moral relativity of Hume; on the other, Kant's quest for rationally justified foundations of belief. The tension between these contrary tendencies emerges time after time as Kukathas explores Hayek's views on the key issues in political philosophy.

In his capacity as a conservative and sceptic Hayek asserts that ethics is not a matter of choice because "our morals are not (and cannot be) the product of design but are the result of a natural selection of traditions." However the traditionalist Hayek is driven to seek reasons for adhering to traditional morality and he has a rationalist's concern to defend principles such as the market order and the rule of law that are required for his vision of human progress. But to pursue these principles he is obliged to adopt an agenda of radical reform to "free the process of spontaneous growth from the obstacles and encumbrances that human folly has erected." But if these obstacles belong to our traditional heritage, then where do we stand to put the lever of reform under them? Tensions of this kind prompt Kukathas' conclusion that the foundations of Hayek's liberalism will not hold.

This conclusion begs the question that Kukathas raises in his final chapter on modern liberalism. "First, is it a defensible ideal and, secondly, how might it be defended?" These questions have taken on fresh urgency with Gray's announcement in the Postscript to his latest book that he has defected from liberalism due to its lack of rational foundations. Kukathas concludes that liberal theorists should turn away from their preoccupation with uncovering Kantian foundations for liberalism, and look again to Hume.

Hume combined a critical temper of mind with respect for the truth and for valuable traditions. The challenge is to sustain Hume's critical mood without lapsing into the corrosive form of moral relativism, which denies that there is any rational way to choose between rival theories or moral principles. The usual rejoinder to this latter view is to insist (like Kant) that there is indeed some authoritative source of justified beliefs. Unfortunately, opinions differ on the appropriate authority and all such theories run into the problem of the limits of rationality (the dilemma of "the infinite regress versus dogmatism").

This arises as follows. If a belief claims validation by a supporting argument, what justifies the support? Where and how does the chain of justifications stop? If one attempts to provide reasons for the supporting argument then an infinite regress can be forced by anyone who presses for more supporting statements which in turn demand justification. It appears that this can only be avoided by an arbitrary decision to stop the regress at some stage and settle on a dogmatic belief at that point. This is Scruton's stance in renouncing the notion that any program of major reform can be justified, so that equality and freedom may be sacrificed to "the absolute claim of the locally given."

The dilemma of the infinite regress arises from the widespread assumption that beliefs are only rational or valid if indeed they are positively (certainly) justified. The solution that is offered by Karl Popper and his late colleague William W. Bartley is to abandon the quest for positive justification. Instead we should settle for a critical preference for one option rather than others, in the light of arguments and evidence offered to that point. This stance allows for the revision of preferences in the light of new evidence or arguments, for unconscious acceptance of tacit beliefs (for the moment) and for the uncritical acceptance of beliefs that are not regarded as problematic (again for the moment). This appears to be a simple, commonsense position but it defies the dominant traditions of Western thought which are mostly concerned with theories of justification. If the stance of "critical preference" is adopted then the tension between the Humean and Kantian tendencies in Hayek's thought may be resolved.

With his foundational problems in order then some of the difficulties in the body of his work may dissolve in turn. For example, the cluster of liberal policies (free trade, limited government, the rule of law etc) may be held on the grounds of critical preference over their rivals, given the larger objectives of peace, freedom and prosperity. Such a preference does not rest on faith or foundations, merely on the evidence of centuries of conscious or unconscious experimentation.

Hayek and Modern Liberalism is a significant addition to the growing volume of Hayek scholarship. It seems that Hayek's ideas are starting to receive the kind of attention that they deserve, after many years of neglect.