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Pippin's main interpretive contribution is to take seriously Hegel's claim that his philosophy is properly conceived of as a completion of the Kantian Critical project: the attempt to defend substantive metaphysical conclusions without dogmatism. In so doing, Pippin seeks to put to rest the age old accusation that Hegel's philosophy marks a return the pre-Kantian (or "pre-Critical") metaphysics which Kant justifiably criticizes in the Critique of Pure Reason.
In the course of developing this interpretive line, Pippin backs off strong claims for the necessity of dialectical transitions and develops a somewhat 'deflationary' interpretation of the so-called "absolute knowledge" which is supposedly legitimated at the end of the dialectic. Instead of understanding the result of the dialectical argument as a Table of Categories (a la Kant), Pippin argues that what gets "absolutized" is the dialectical method itself. I.e., Pippin argues that the dialectic of the Phenomenology defends an account of the necessary conditions for the possibility of account giving, not an account of the necessary conditions for the possibility of experience. In so doing, Pippin also reinterprets the significance of Hegel's famous End of History claim: what has come to an end is not the history of different models of experience or reality, but the history of how it is that we seek to these models.
Pippin's book is composed of three sections: the first traces the development of Hegel's philosophy out of trends and difficulties implicit within the Kantian and post-Kantian German Idealist tradition; the second develops a sophisticated interpretation of Hegel's most influential work, The Phenomenology of Spirit; and the third shows how the philosophical approach which Hegel develop in the Phenomenology informs his mature science (e.g., the Encyclopedia and the Science of Logic).
Pippin's book proceeds at a high level of philosophical sophistication and demands a lot from the "lay reader"; but its rewards are equal to the labors it demands. It is of relevance to anyone interested in German Idealism, phenomenology, the history of European philosophy, questions about the limits of reason, the philosophy of the subject, or the modern/post-modern debate.
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Although disdaining colorful theories, Eckhardt's writing style is certainly not drab. Drawing on examples from areas as diverse as the stock market to the humor of James Thurber, Human Paleobiology makes for a particularly good read. Which is not to say that it is an easy read. Scientists like myself who are outside the field of evolutionary biology may find the sections on primates as well as the inventory of the fossil record a bit protracted. Additionally, the complexity of the material covered cries out for the inclusion of a glossary.
Some readers may consider Eckhardt too contentious. Personally I enjoyed the author's pugilistic precision in KO'ing fallacious nostrums. While Eckhardt doesn't pull any punches his rational and equitable arguments are always blows above the belt. Personally I can't wait until the nascent fields of genomics and bioinformatics start to generate copious amounts of information, requiring a second edition of Human Paleobiology. When that occurs no doubt Eckhardt will once again come out swinging.
Human Paleobiology is indeed evolutionary (pun intended) in that it represents a progression from prosaic thinking to scientific inquiry in the study of Man's past. Above all Eckhardt demands that one thinks rather than emotes.
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As a bonus too, Mr. Robert B. and Mr. Richard M. Sherman have written a second verse exclusively for this book. What a treat!
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