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Starting from Soren Kierkegaard's insight that fully accepting the human condition requires one to live with the persistent temptation to escape from it, Ronald Hall finds similar concerns reflected in the work of two modern-day philosophers, Stanley Cavell and Martha Nussbaum, who equally find in a ...

Starting from Soren Kierkegaard's insight that fully accepting the human condition requires one to live with the persistent temptation to escape from it, Ronald Hall finds similar concerns reflected in the work of two modern-day philosophers, Stanley Cavell and Martha Nussbaum, who equally find in a philosophy of love and marriage the key to understanding how humans may achieve happiness in the acceptance of their humanity.

All three thinkers follow a "logic of paradox" in showing how success in the human quest to be human depends crucially on the struggle humans experience with the ever-present opportunities to pursue alternative paths. What Kierkegaard called "living existentially" can be achieved only after confronting and refusing the possibilities of living in "aesthetic, " "ethical, " or even "religious" denial of one's true humanity.

By creating this dialogue between the nineteenth-century Danish thinker and two eminent twentieth-century philosophers, Hall reveals the continuing relevance of Kierkegaard's thought to our own age and its cogency as an interpretation of the human predicament.

This book explores for the first time an idea common to both Plato and Aristotle: although people are separate, their lives need not be; one person's life may overflow into another's, so that helping someone else is a way of serving oneself. Price considers how this idea unites the philosophers' ...

This book explores for the first time an idea common to both Plato and Aristotle: although people are separate, their lives need not be; one person's life may overflow into another's, so that helping someone else is a way of serving oneself. Price considers how this idea unites the philosophers' treatments of love and friendship (which are otherwise very different), and demonstrates that this view of love and friendship, applied not only to personal relationships, but also to the household and even the city-state, promises to resolve the old dichotomy between egoism and altruism.

Thousands of black cowpunchers drove cattle up the Chisholm Trail after the Civil War, but only Nat Love wrote about his experiences. Born to slaves in Davidson County, Tennessee, the newly freed Love struck out for Kansas after the war. He was fifteen and already endowed with a reckless and ...

Thousands of black cowpunchers drove cattle up the Chisholm Trail after the Civil War, but only Nat Love wrote about his experiences. Born to slaves in Davidson County, Tennessee, the newly freed Love struck out for Kansas after the war. He was fifteen and already endowed with a reckless and romantic readiness. In wide-open Dodge City he joined up with an outfit from the Texas Panhandle to begin a career riding the range and fighting Indians, outlaws, and the elements. Years later he would say, "I had an unusually adventurous life". That was rare understatement. More characteristic was Love's claim: "I carry the marks of fourteen bullet wounds on different parts of my body, most any one of which would be sufficient to kill an ordinary man, but I am not even crippled". In 1876 a virtuoso rodeo performance in Deadwood, Dakota Territory, won him the moniker of Deadwood Dick. He became known as DD all over the West, entering into dime novels as a mysteriously dark and heroic presence. This vivid autobiography includes encounters with Bat Masterson and Billy the Kid, a soon-after view of the Custer battlefield, and a successful courtship. Love left the range in 1890, the year of the official closing of the frontier. Then, as a Pullman train conductor he traveled his old trails, and those good times bring his story to a satisfying end.