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The Subject itself is the Subject of the Machine. What does it mean to be human? We live in a technological age, where rapid advances in personal tech and the science of Artificial Intelligence are challenging us in ways never before imagined. A book in two parts, The Universal Subject of Our Time begins with an exploration of 20th Century post-modernism's undermining of subjectivity with thinkers such as Foucault, Derrida, Baudrillard and Althusser and continues with a description of the science wars, where physical realists challenged the post-modernists up to the 1990s when the intellectual conflict resulted in an uncompromising stand-off after the Sokal Hoax. In Part II the subject is resurrected by taking a look at arguments for machine intelligence and AI and also, from the perspective of physics, examines what subjectivity means, particularly in relation to black holes or black stars, and look to what lies ahead in the future, in terms of space exploration, Martian habitats and even the possibility of first contact with extra-terrestrials.
"Everybody who has ever read a book will benefit from the way Keith Houston explores the most powerful object of our time. And everybody who has read it will agree that reports of the book’s death have been greatly exaggerated."— Erik Spiekermann, typographer We may love books, but do we know what lies behind them? In The Book, Keith Houston reveals that the paper, ink, thread, glue, and board from which a book is made tell as rich a story as the words on its pages—of civilizations, empires, human ingenuity, and madness. In an invitingly tactile history of this 2,000-year-old medium, Houston follows the development of writing, printing, the art of illustrations, and binding to show how we have moved from cuneiform tablets and papyrus scrolls to the hardcovers and paperbacks of today. Sure to delight book lovers of all stripes with its lush, full-color illustrations, The Book gives us the momentous and surprising history behind humanity’s most important—and universal—information technology.
In his philosophical reflections on the art of lingering, acclaimed cultural theorist Byung-Chul Han argues that the value we attach today to the vita activa is producing a crisis in our sense of time. Our attachment to the vita activa creates an imperative to work which degrades the human being into a labouring animal, an animal laborans. At the same time, the hyperactivity which characterizes our daily routines robs human beings of the capacity to linger and the faculty of contemplation. It therefore becomes impossible to experience time as fulfilling. Drawing on a range of thinkers including Heidegger, Nietzsche and Arendt, Han argues that we can overcome this temporal crisis only by revitalizing the vita contemplativa and relearning the art of lingering. For what distinguishes humans from other animals is the capacity for reflection and contemplation, and when life regains this capacity, this art of lingering, it gains in time and space, in duration and vastness.
Ortega traces the course of Western civilization backward, searching out what makes a civilization rise or fall and offering a way of looking at our own time. Based on a series of lectures on A. J. Toynbee's A Study of History.
Translation is based on the 3rd French ed. of La Russie en 1839."A Gateway edition."
This book is a learned essay at the intersection of politics, philosophy, and religion. It is first and foremost a diagnosis and critique of the secular religion of our time, humanitarianism, or the “religion of humanity.” It argues that the humanitarian impulse to regard modern man as the measure of all things has begun to corrupt Christianity itself, reducing it to an inordinate concern for “social justice,” radical political change, and an increasingly fanatical egalitarianism. Christianity thus loses its transcendental reference points at the same time that it undermines balanced political judgment. Humanitarians, secular or religious, confuse peace with pacifism, equitable social arrangements with socialism, and moral judgment with utopianism and sentimentality. With a foreword by the distinguished political philosopher Pierre Manent, Mahoney’s book follows Pope Emeritus Benedict XVI in affirming that Christianity is in no way reducible to a “humanitarian moral message.” In a pungent if respectful analysis, it demonstrates that Pope Francis has increasingly confused the Gospel with left-wing humanitarianism and egalitarianism that owes little to classical or Christian wisdom. It takes its bearings from a series of thinkers (Orestes Brownson, Aurel Kolnai, Vladimir Soloviev, and Aleksandr Solzhenitsyn) who have been instructive critics of the “religion of humanity.” These thinkers were men of peace who rejected ideological pacifism and never confused Christianity with unthinking sentimentality. The book ends by affirming the power of reason, informed by revealed faith, to provide a humanizing alternative to utopian illusions and nihilistic despair.
In this invigorating new assessment of Anna Karenina, Gary Saul Morson overturns traditional interpretations of the classic novel and shows why readers have misunderstood Tolstoy's characters and intentions. Morson argues that Tolstoy's ideas are far more radical than has been thought: his masterpiece challenges deeply held conceptions of romantic love, the process of social reform, modernization, and the nature of good and evil. By investigating the ethical, philosophical, and social issues with which Tolstoy grappled, Morson finds in Anna Karenina powerful connections with the concerns of today. He proposes that Tolstoy's effort to see the world more wisely can deeply inform our own search for wisdom in the present day. The book offers brilliant analyses of Anna, Karenin, Dolly, Levin, and other characters, with a particularly subtle portrait of Anna's extremism and self-deception. Morson probes Tolstoy's important insights (evil is often the result of negligence; goodness derives from small, everyday deeds) and completes the volume with an irresistible, original list of One Hundred and Sixty-Three Tolstoyan Conclusions.
The work we do brings us meaning, moulds our values, determines our social status and dictates how we spend most of our time. But this wasn't always the case: for 95% of our species' history, work held a radically different importance. How, then, did work become the central organisational principle of our societies? How did it transform our bodies, our environments, our views on equality and our sense of time? And why, in a time of material abundance, are we working more than ever before?
The New York Times bestseller from CNN Political Commentator and 2020 former Democratic presidential candidate Andrew Yang, this thought-provoking and prescient call-to-action outlines the urgent steps America must take, including Universal Basic Income (UBI), to stabilize our economy amid rapid technological change and automation. The shift toward automation is about to create a tsunami of unemployment. Not in the distant future--now. One recent estimate predicts 45 million American workers will lose their jobs within the next twelve years--jobs that won't be replaced. In a future marked by restlessness and chronic unemployment, what will happen to American society? In The War on Normal People, Andrew Yang paints a dire portrait of the American economy. Rapidly advancing technologies like artificial intelligence, robotics and automation software are making millions of Americans' livelihoods irrelevant. The consequences of these trends are already being felt across our communities in the form of political unrest, drug use, and other social ills. The future looks dire-but is it unavoidable? In The War on Normal People, Yang imagines a different future--one in which having a job is distinct from the capacity to prosper and seek fulfillment. At this vision's core is Universal Basic Income, the concept of providing all citizens with a guaranteed income-and one that is rapidly gaining popularity among forward-thinking politicians and economists. Yang proposes that UBI is an essential step toward a new, more durable kind of economy, one he calls "human capitalism."
The book as object, as content, as idea, as interface. What is the book in a digital age? Is it a physical object containing pages encased in covers? Is it a portable device that gives us access to entire libraries? The codex, the book as bound paper sheets, emerged around 150 CE. It was preceded by clay tablets and papyrus scrolls. Are those books? In this volume in the MIT Press Essential Knowledge series, Amaranth Borsuk considers the history of the book, the future of the book, and the idea of the book. Tracing the interrelationship of form and content in the book's development, she bridges book history, book arts, and electronic literature to expand our definition of an object we thought we knew intimately. Contrary to the many reports of its death (which has been blamed at various times on newspapers, television, and e-readers), the book is alive. Despite nostalgic paeans to the codex and its printed pages, Borsuk reminds us, the term “book” commonly refers to both medium and content. And the medium has proved to be malleable. Rather than pinning our notion of the book to a single form, Borsuk argues, we should remember its long history of transformation. Considering the book as object, content, idea, and interface, she shows that the physical form of the book has always been the site of experimentation and play. Rather than creating a false dichotomy between print and digital media, we should appreciate their continuities.