Philosophy Books

It's a book for school so how excited can I be? Otherwise it is great. Good condition. Just as promised.

Used for one of my MBA courses.

I wish the book had explained more in detail on how one would define an ethical dilemma--Perhaps a step by step approach on how to define and apply the ethical principles would have been beneficial? To me, the book was just a collection of thoughts by various authors.

On the bright side chapter 1 explains several of the ethical principles, but it is up to you to understand how to define and apply them.

Anyway, use at your own risk.

This book is a critical reader, and it's probably the most highly used text in business ethics today. Those who reviewed this book negatively sound like people looking for a fun, non-academic overview of the field. If so, this book isn't it. These are articles published in top academic journals, edited for readability, by scholars who are addressing the fundamental issues in a wide range of topics. It's meant to expose the span of the field and still give students (not light readers) exposure to contemporary literature that touches on the most salient points. It's meant to be a starting point to deeper research in any given topic. As such, the book is a complete success. B & B do a great job (here as in other ethics compendiums) of providing a framework that makes it easy for a professor to expose her students to the field in one swoop. They do a fine editorial job, stripping the articles of padding, and they work hard to keep the offerings up to date (passing on older articles that are superceded by fresh insights that touch on contemporary challenges and technologies; look for something relating to the corporate scandals of this last year in the next edition). If you are a student looking for an overview on business ethics, this book is the correct starting point. If you are someone looking for light reading about corporate corruption, with illustrations and full-color photos, stick to People magazine.

I really enjoyed this anthology, especially the section on sexual harassment. Some of the subjects were hard going, but, it was a good introduction to business ethics.

This book is a good primer on business ethics, and it would be even better if the writer / editors hadn't shown their bias with their selections of included material.

Business ethics theories evolve, just like any other social phenomenon; however, just because a theory is new doesn't make it right. Especially in an ethics book! The authors are clearly biased against big business, against small government, and against "shareholder management" theory.

Does this make them right or wrong? No. The only "wrong" committed is the bias itself.

As you read this book, just keep your critical thinking skills sharp and your eyes open.

This is the book I used for my 1st college class in many years.
There are tools in here, such as "mind mapping", that I am still using and will continue to use in much of my academic future. Lots of information learned here can easily be applied to work situations as well. Highly recommended.

I used this book for a undergrad class and was not impressed at all. To me it came across as very vague and confusing. I do not believe that it should be used for undergrad studies.

The book is OK I guess - It's a text for a course I was doing. I was in good condition when I got it.

If you have to buy go ahead. It has proven useful.

Excellent book. I thought this book was well written and the authors covered the theories in a comprehensive manner. I enjoyed reading the theories from a Christian perspective. I highly recommend this for anyone who may be studying psychology.

This is an excellent work that sifts through the truth and error of various theories of psychotherapy. Drs. Jones and Butman identify the theoretical perspective and analyze their basic tenets against the revealed truth of Scripture. As is often the case, there is both value and grievous error in most theoretical perspectives. I used this as an optional text in a class I taught on counseling theories, and found it to be an effective tool for learning. Dr Stanton Jones has published a number of respected articles in the area of psychology and theology, and this book reflects a depth of scholarship without undue density.

I'm a psychologist in training, and have many books reviewing various psychotherapies on my shelves, but this remains one of my favorite resources. It explores a number of therapeutic approaches, first by reviewing the thoughts of the approach's founder, then by discussing modern uses. These writeups are useful regardless of whether or not you're looking for a Christian view of the different approaches.

At the end of each chapter, there is a section discussing the approaches as they relate to foundational Biblical principles. This is not a text whose purpose is to spout opinions or dogma; it serves as a strong and rational look at the different aspects of each approach discussed. The reader will come away with a better understanding not only of modern psychotherapeutic approaches, but also with which aspects of those approaches are Biblical in nature, which aren't, and why. Particuarly useful for those building an integrative or electic foundation, or who wish to base their chosen orientation on Biblical principles.

I have just completed my classes for a doctorate in counseling psychology and have had dozens of books assigned as texts over the years. To be honest, most of them sit in one of my "backroom" bookcases. This book is one of the exceptions.

This work covers the major theories of pscyhotherapy and makes you feel like someone who has a firm grasp of them when you read it. The review from a Biblical viewpoint really gives you a lot to think about. The authors are also very objective, not showing favorites among the various schools of thought. This book is a must for every student and teacher of counseling and psychology.

Like Schleiermacher, Otto wants to theorize a religious faculty completely distinct from the rational, moral, and aesthetic faculties. The object of this faculty is the "holy," which is fearsome, mysterious, and fascinating. Most importantly, it remains essentially distinct from the rational, moral, and aesthetic, which means that any language we use to talk about "numinous" reality will always be analogical. This is important because "the religious" as a distinct category has been under threat since the 18th century (or since Spinoza) by other discourses that effectively explain it away. Otto's contemporary, Freud, was about to deal the religious yet another heavy blow by reducing it to a vestigial remain of infantile narcissism. By only allowing an analogical relation to other discourses, Otto wants to preserve the religious from this encroaching secularization. Of course, it is not certain that his own theory is not a secularization. He does not, after all, make room for miracles (in the strong sense).

I'll admit I was a little surprised at the heavy Christian turn at the end, only because Christianity seems to tame the wildness of the "tremendum" and the "mysterium." All in all, a fascinating and useful read.

The first time I ever stumbled on the word "numinous" was in a doctorate that proposed to analyse vampires as "numinous entities". Then, reading CS Lewis, I again crossed that word's path, and eventually, I decided to read the real thing.

In very short, the numen (from which the word "numinous" is based) is the mysterious, overpowering, and terrifying aspect of the Deity. It is "non-rational" in the sense that it is not to be grasped by concept and ideas, but something to be felt in one's flesh and soul, like actual fear, awe, and majesty.

Otto focuses on that aspect too often neglected by some religious people themselves: the mysterious and unknowable. Fanatics have a tendency to consider only that, to the expense of the rational side of the Deity. But both similarly denature It.

While this book is a classic, and a worthy reading for anyone interested in the subject of God and the studies of religions, I will say that, personally, I seem to have missed out on some of the things mentioned in the book. Maybe I badly read certain parts, or maybe the book is complicated and dense enough that a second reading is required to clearly understand it all. Or both.

In a way, Rudolf Otto gives mysticism the kind of analysis it deserves, and re-establishes those more obscure areas of religiosity as something worthy of our consideration, and undeserving of our scorn.

The best way to read this book is to HAVE READ IT in a state of obsession years ago and find that its general mood and the texture of its ideas exert a subliminal and subconcious influence on one's concious thought. Taken in parts it contains many assumptions or assertions that are actually quite disputable but in general, as an aesthetic device, it is necessary reading for any spiritual seeker. It is certainly a welcome anti-dote to those spiritual guides that make God out to be a divine butler waiting on his chosen humans beck and call. It also suggests a wilder and more flamoboyant spiritual universe than the one portrayed in so many lesser works. God, if he or she exists, is a wild, ecstatic, and uncontrollable force that transcends the vulgar, petty humanizations we force upon him or her.

The student of human religion is generally confronted with a serious problem; unlike say, science or philosophy, religion is much more strongly dependent on the subject and the social and cultural beliefs in terms of knowledge, practice and belief. It is harder as a historian of religion to divorce any 'essence' of religion or religious knowledge from its context and practice, especially given many of the leading lights of the world's religions seem to emphasize ineffable and unrepeatable subjective experience. Yet it is vital to try and understand religion and what role (if any) it plays in the human quest to understand the universe, and also ourselves.

Otto, a Protestant theologian, offered a concept he called the 'holy.' Also often called the numinious, this was a sense of something being sacred. Holiness gave Being a special set of qualities which set it apart from the universe and its furniture as we 'ordinarily' experience it. This experience is often one of terror and fear in the prophets of monotheistic religions (Jeremiah, Ezekiel, Moses, Abraham, Jesus and Mohammed) while in native and Eastern religions, it can be a sense of power or awe. In this work Otto applies the idea of the Holy to Christianity and other religions, and would later form a critical tool in the phenomenology of religion and religious experience.

This book is essential reading for any scholar of religion or philosopher interested in religion and questions relating to religion and religious experience.

Rudolf Otto(1869-1937) presents the idea of the Holy as that profound, overwhelming feeling of awe that can sometimes strike you regardless of your particular culture and/or religious affiliation, a feeling that's been a part of us since pre-historic times. He calls this feeling the "mysterium tremendum" or the "numinous" and proceeds to describe it in great detail, with examples. I liked the way the idea is first developed in a more general sense before emphasis is made of its Christian aspect, making it accessible to all people interested in the idea of the Holy and God.

This book is a beautiful bridge for those who still adhere to the cartesian gap theory. seating the phenomenal experience of man in and through 'body'...Merleau-Ponty opens the narrow lens of 'mental' perception to include 'the human'. An important work for our evolutionary reach forward.

Very prompt shipping and the book was in excellent condition when it arrived, in plenty of time for classes starting.

Merleau-Ponty's masterpiece is really an exquisite piece of writing. I know from an excellent source that there is a new translation coming soon. The French to English translation was done by a French professor, not a philosopher so some of M-P's subtle nuances are lost. Then again, so much is lost in translation anyway. Anyway you slice it, though, it is an excellent read and I recommend it full-heartedly.

"What is phenomenology? It may seem strange that this question has still to be asked half a century after the first works of Husserl" So says Merleau-Ponty in the opening pages of `Phenomenology of Perception,' perhaps the major work of phenomenology after `Being and Time.' Merleau-Ponty sought, rather brilliantly, to redirect attention to the human body as the locus of our being-in-the-world for phenomenological inquiry. Unfortunately, I am convinced that Merleau-Ponty's efforts to turn the results of his phenomenology into an ethics and a politics are less impressive and important than Heidegger's breathtakingly brilliant attempt to use phenomenology as a means to fundamental ontology. Still, one has to admire Merleau-Ponty's command over biology and the natural sciences. His descriptions of visual illusions and phantom limbs are by now established classics of the field. However, many of his examples are needlessly extensive and dense. Less committed readers should turn to the final chapters of the book, where the majority of his philosophy can be found.

As a side note, Routledge has produced an edition here that is positively replete with typos. Surprising for such a reputable publisher. Most readers will find the carelessness on their behalf extremely irritating.

Merleau-Ponty's work is nothing less than a classic, one of the great works of philosophy in the 20th century. It should go without saying, then, that this work should be made available in an up-to-date and scholarly translation.
Unfortunately, this is what Routledge has refused to do. Not only does this "new" edition maintain all of the known mistakes and inconsistencies of the original translation (most of which were not corrected when the translation was revised twenty years ago), but it also introduces literally dozens of type-setting errors. In addition to all of the obvious mistakes in punctuation and spelling (e.g., "intelfection" on p. xx; "in a world" instead of "in a word" on p. 129; "deralizes" for "derealizes" on p. 140; "writes" for "writers," p. 163; "Rinswanger" for "Binswanger," note 6, p. 185, and the list goes on and on), you will also encounter such lovely gems as "Bergson's inferiority" (instead of "interiority", p. 67) and "adduction" transformed into "abduction" -- when distinguishing between the two is precisely the point of Merleau-Ponty's discussion (p. 243). In short, an already flawed translation has now been bungled into a bloody mess. If you are reading this book for the first time, you would be well-advised to check the used bookstores for a copy of the earlier edition. If you are trying to use this text with students, lots of luck to you!
It is also worth mentioning that Routledge has again failed to include a translation of Merleau-Ponty's original table of contents in this edition, so that many English readers are still unaware that he provided a detailed outline of the entire text to guide the reader. A translation by Daniel Guerriere is available in the Journal of the British Society for Phenomenology 10, no. 1 (1979) - although, of course, the page numbers no longer correspond to this "new" edition.

I got the book quick and it was in great condition, and for about 1/8 the price of a new one.

I needed this book for a summer course I'm taking. I saved $94 off the bookstore price.

If you have time and want to learn macro and micro economics fundamentals and how it can applied in a practical setting, then is the book for you. I used this book for my MBA program.

The author has used examples, charts, graphs , figures etc to drive home the concepts.

If you want to learn economics in 24 hrs, this is not the book for you.

Product was well packaged and delivered in time. Will do business again.

I concur with the other reviewers...this is one textbook that is worth every dollar. The authors use color and layout so well in their instruction...a wonderful feature since economics, even with all its fancy graphs, can be very boring. The text is even engaging. It's a bookshelf staple for anyone who is interested in economics, student or not.

I used to use this book for my freshman philosophy classes and loved it. When I found that I had been assigned another intro to phil class next semester, I decided to order The Big Questions for the course. I was however astonished to discover the $83.00 (!) price tag. I just can't justify making my students pay that much for a text, as much as I love it.

This is the only philosophy book, that I've read, that gave me a real understanding of the subject. I used this book, in a philosophy class, to explain what my textbook was supposed to.

A reflection of this books makes me feel as if I have not pondered life and living enough. A deep insight to who you are and how you feel about life, people and reltionships.

I too had to purchase this book for a class. It did not help. There is too much information compacted into one paragraph. Then it is very reduntant. Each chapter seems to be repeating itself even though it is suppose to be on another subject of philosophy. I would not suggest this book to anyone. It was a good thing I had prior knowledge of philosophy so I could pass my class. If you know nothing of philosophy, this book will only confuse you more.

Solomon's "Big Questions" is an excellent beginning for anyone looking for a serious but approachable introduction to a wide variety of philsophical issues and methods. I teach an Introduction to Philosophy class at the high school level and use a large amount of the material in this book. I have found students can access Solomon's writing quite well; he is both terse and clear.

"Big Questions" breaks down issues of free will, mind-body relationship, the existence of God, the meaning of life, and includes a very useful overview of philosophical methods including formal logic. It is a well organized survey of western philosophy, with the inclusion of non-western philosophy as well.

I would highly recommend.

More a curiosity and an exploration in the mental discipline of standing rigor up to total relativism. Read this classic if you're (a) interested in the roots of the nascent deconstruction movement (b) thick skinned enough not to be distracted by the author's biases.

I read it out of a desire to see my suppositions challenged; it succeeded well for that.

The 1994 Random House / Vintage edition astonishingly does not include an index. Without an index, the text is virtually useless for students and academics. One is forced to rely on Google Books in order to find terms in the text. If you intend to use this book for anything more than casual reading, avoid this edition.

Foucault's stuff is hardly pleasure reading, but it rewards in other ways, more subtly. If you don't read Foucault without coming away with a deeper sense of the world around you, how power and knowledge is diffuse and not central, you would be a rare person. This book isn't so much concerned with power as it is the history of ideas, though.

This book has dramatically changed the way I conceptualize reality. It is hard to follow but incredibly insightful. It will hurt to get through but once you do, you might consider practising your best Mr.Universe pose and claiming -- in the words of the the "Governator" -- "No pain, no gain."

I recommend the following steps to understanding this book:
1) read once;
2) see a psychiatrist;
3) read again;
4) think;
5) read again
6) understand.

Im only considering step two. I might just skip it and go strait to step 3.

Good luck.

This book is one of the most important philosophy texts of the 20th century, if for no other reason than as an eye-opener. The text is a difficult read (although nowhere near as opaque as Derrida). The section on how our culture and, hence, our world-view has been "set" by accepted taxonomies is worth the read all by itself. I have come back to these comments again and again. Taxonomies are useful, but we need to understand the constraints on understanding imposed by such