Vastralaya

Evan Shively (Perseus271)

Edgar Colt

Vitor Miguel

Prisma Soulstorm

Serena

Jordan

Bruna Guedes

Husain Kothari

FRNK

Uendi Prifti

Abdul Hasib

Composed in the last two years of Bolaño's life, 2666 has been greeted as his greatest achievement, surpassing even his previous work in its strangeness,beauty, and scope. Its throng of unforgettable characters include academics and convicts, an American sportswriter, an elusive German novelist, and a teenage student caring for her widowed, mentally unstable father. Their lives intersect in the desert sprawl of Santa Teresa--a fictional Juárez--on the US-Mexico border, where hundreds of young factory workers, in the novel as in life, have disappeared. Audacious, impassioned and profoundly inspired, 2666 is Roberto Bolaño’s masterwork.

Italo Calvino's extraordinary imagination and intelligence combine here in an enchanting series of stories about the evolution of the universe. He makes his characters out of mathematical formulae and simple cellular structures. They disport themselves among galaxies, experience the solidification of planets, move from aquatic to terrestrial existence, play games with hydrogen atoms, and even have a love life.During the course of these stories Calvino toys with continuous creation, the transformation of matter, and the expanding and contracting reaches of space and time. He succeeds in relating complex scientific concepts to the ordinary reactions of common humanity.William Weaver's excellent translation won a National Book Award in 1969“Naturally, we were all there," old Qfwfq said, "where else could we have been? Nobody knew then that there could be space. Or time either: what use did we have for time, packed in there like sardines?”

The most important philosophical work of the 20th century, and a text whose influence will still be felt for some centuries to come, I am willing to reckon. Even if you are one of the many detractors, the fact remains that it is simply an outstanding monument to man's ability to think deeply, freshly, terrifyingly, and poetically about himself. Heidegger's main focus is on Being ; what does it MEAN to be? This is of course an old question, stemming from the days of Aristotle, but Heidegger is foremost a phenomenologist (i.e. 'To the phenomena themselves') and therefore refuses any recourse to anything that is outside the scope of what is immediately apparent in the one thing that human beings often overlook, that is to say, human existence itself. This means that the scope of ambition of Heidegger's project is staggering ; he intends to determine WHAT a human being IS, by HOW it is ; and this means that he not only takes on a nearly 2000-year-old philosophical tradition, but also a nearly 2000-year-old deeply embedded conception of what a human being is (and by extension, what a human being should be). It is a provocative assault, which may account for the polarizing reactions that Heidegger seems to evoke. But this also means that Being and Time is a primordially 'humane' book, for it was Heidegger who truly brought the existentialist consciousness to the fore of our developing consciousness as a species. Make no mistake, this is still hard-core philosophy, but it is a book about the many banalities of the average human life, and thus, about the many hidden profundities of the average human life. Appreciate Heidegger's phenomenal (see what I did there) insight into the human condition, and you will never look at life, time, the world, concern, other people, a hammer, language, reality, and death in the same way again. Now for the mandatory words of warning. This book is DIFFICULT. But it is difficult in the way the ending stages of a hard-fought chess game is difficult ; Being and Time' may be difficult, but it is NOT 'boring'. Stick with it, make the effort, and you will not be disappointed. You may even (as happened to me) slowly neglect the other distractions of your life and set aside a solid block of time to tackle the text (for me, 3 months), and not even be aware of anything like a sacrifice being made. You just feel like you've decided to venture a few steps deeper into the rabbit hole, is all. And with regards to the language, I actually love the language in 'Being and Time', leave alone finding it something to rail against. It has a kind of an austere beauty to it, a kind of 'mathematical poetry' if you will. For those who complain that Heidegger could have said what he wanted to say in 'easier' language, the answer is that, NO he could not have. Since his project was a radical rethinking of the nature of human existence, he needed a radically new vocabulary to describe the stages of his project. The usual words like 'soul', 'consciousness', and even 'human being' are too embedded in the tradition he is attacking, and have too much baggage. Once you appreciate this, and read the text with 'fresh eyes', then you appreciate the hidden intricacies of his language, as well as to the depths he takes these new terms too. And finally, this is most definitely not a book that a casual reader can 'dip into' ; this is hardcore philosophy that was meant to overthrow another philosophical tradition. So, these would (in my opinion) be the absolute prerequisites before any reader wishes to pursue 'Being and Time' ; 1)A general knowledge of philosophy and the history of philosophy, and at least a surface-level knowledge of what the major philosophers of the Western tradition had to say about life, the universe and everything. This is important, because this tradition represents 'substance metaphysics' or 'the metaphysics of presence' which Heidegger attacks throughout the entire text ; (these terms simply mean the positing of some kind of unit of 'stable timelessness' that 'stands behind' or 'hangs over' human existence, be it the 'soul', 'consciousness', 'God', 'Atman', 'Will', 'Forms' or what have you). A good introductory book on philosophy should do the trick, and in my knowledge, Will Durant's 'The Story of Philosophy' is still the best way to go, though of course, any equivalent book which goes over the main 'theme' of Western philosophy should do the trick2)An intuitive understanding of Nietzsche. His influence is present throughout the text of 'Being and Time', because he is the 'bad boy' cousin of Heidegger's who sounded the death knell of traditional philosophy ; a project which Heidegger systematizes, enhances, and pursues. Since Nietzsche is primarily a poet and a cultural critic rather than an actual philosopher (in addition to being a superb writer) a quick crash course of reading his main works (The Gay Science, Beyond Good and Evil, Twilight of the Idols, and if you can stomach the overblown prose, Zarathustra) would do you good here. 3)A good guide to Being and Time ; predictably, for a work of such complexity and importance, several guides have sprung up of varying quality. The one I used was Gelvin's 'Commentary' which is clear, friendly, excited, and straightforward. Everything that you need. 4)A surface understanding of phenomenology ; a Wikipedia search should do the trick, or any such introductory article. If you're seriously gung-ho then 'An Introduction to Phenomenology' by Sokolowski will ground you more than you strictly need to be grounded. And that's it, you're ready to go. This is not a book that you can read once, and I wonder if 'read' is even an appropriate word. For the same reason that you do not 'read' Finnegans Wake, but 'experience' it as if it wasn't a book but a sentient entity which would get insulted if you labelled it as a book, I think the same would go for 'Being and Time'. It is a profound exploration of the most primordial questions a man can ask about anything, and as such, it demands a steady commitment of your time, energy, your curiosity, and the latent profundities that lie within you and which will be awakened as you thumb through the master piece that is 'Being and Time'.

In a perfect pairing of talent, this volume blends twenty illustrations by Peter S.' with Jorge Luis Borges' 1957 compilation of 116 "strange creatures conceived through time and space by the human imagination," from dragons and centaurs to Lewis Carroll's Cheshire Cat and the Morlocks of H. G. Wells' The Time Machine. A lavish feast of exotica brought vividly to life with art commissioned specifically for this volume, The Book of Imaginary Beings will delight readers of classic fantasy as well as Borges' many admirers.

Professor ThorIby offers a close reading of this classic novel and explores the subtle psychology in Tolstoy's characterisation. He avoids complex terminology and assumes a readership studying the text in English translation.

Is it possible to die a happy death? This is the central question of Camus's astonishing early novel, published posthumously and greeted as a major literary event. It tells the story of a young Algerian, Mersault, who defies society's rules by committing a murder and escaping punishment, then experimenting with different ways of life and finally dying a happy man. In many ways A Happy Death is a fascinating first sketch for The Outsider, but it can also be seen as a candid self-portrait, drawing on Camus's memories of his youth, travels, and early relationships. It is infused with lyrical descriptions of the sun-drenched Algiers of his childhood - the place where, eventually, Mersault is able to find peace and die 'without anger, without hatred, without regret'.

Les Enfants Terribles holds an undisputed place among the classics of modern fiction. Written in a French style that long defied successful translation - Cocteau was always a poet no matter what he was writing - the book came into its own for English-language readers in 1955 when the present version was completed by Rosamond Lehmann. It is a masterpiece of the art of translation of which the Times Literary Supplement said: "It has the rare merit of reading as though it were an English original." Miss Lehmann was able to capture the essence of Cocteau's strange, necromantic imagination and to bring fully to life in English his story of a brother and sister, orphaned in adolescence, who build themselves a private world out of one shared room and their own unbridled fantasies. What started in games and laughter became for Paul and Elisabeth a drug too magical to resist. The crime which finally destroyed them has the inevitability of Greek tragedy. Illustrated with twenty of Cocteau's own drawings.

To the mentality that assumes, more or less consciously, that we must of necessity find a solution to every problem, belongs the argument based on the disastrous consequences of a thing. Take any book of apologetics-that is to say, of theological advocacy-and you will see how many times you will meet with this phrase-"the disastrous consequences of this doctrine." Now the disastrous consequences of a doctrine prove at most that the doctrine is disastrous, but not that it is false, for there is no proof that the true is necessarily that which suits us best. -from "The Rationalist Dissolution" This is the masterpiece of Miguel de Unamuno, a member of the group of Spanish intellectuals and philosophers known as the "Generation of '98," and a writer whose work dramatically influenced a wide range of 20th-century literature. His down-to-earth demeanor and no-nonsense outlook makes this 1921 book a favorite of intellectuals to this day, a practical, sensible discussion of the war between faith and reason that consumed the twentieth century and continues to rage in the twenty-first century. de Unamuno's philosophy is not the stuff of a rarefied realm but an integral part of fleshly, sensual life, metaphysics that speaks to daily living and the real world. Spanish philosopher MIGUEL DE UNAMUNO (1864-1936) was a prolific writer of essays, novels, poetry, and the stage plays. His books include Peace in War (1895), The Life of Don Quixote and Sancho (1905), and Abel Sanchez (1917)."

I first started reading this book because I want answers to the existential angst that plagues me and others aware of the implications of post-modern ideas. I don’t mean to say that I wanted an alternative to post-modernism; I don’t believe that is any more realistic than saying that I want an alternative to turning 32, for that’s just wishful thinking. I’m not a post-modernist, for I am not merely a product of my culture, but I am influenced by my culture. If I’m being honest with myself, there is simply no escaping thinking in part like a post-modernist, for I am steeped in a post-modern era of thought and practice. It doesn’t help to revert to modernist ‘fact-finding’ when immersed in a society that is exploring the cognitive foundation of what we call objective reality—but people attempt this regressive tactic nonetheless because it’s a familiar place. But the past is dead and done; it is worn into a deep rut, and a new path must be found. We must confess, though disheartened, that facts don’t find nearly as much as they don’t find. Enter post-modernism.Tillich starts by differentiating between fear and anxiety. Fear is a manifestation of universal, existential anxiety; and as a leaf and not a root, fear can be more directly dealt with than anxiety. The individual fears are embodiments that can be avoided, resisted, opposed and even eliminated—while the root of fear—anxiety—is really the ever-present awareness of non-being that constantly hovers. This anxiety cannot be removed, and is a necessary part of self-preservation (“self-affirmation”) which adds to one’s valuation of life. This principle of ineradicable anxiety is one of most difficult parts of this book to make peace with (didn’t I start reading to do exactly that…decrease anxiety?). But Tillich reveals that just as torture can be accepted at the hand of a trusted physician, so existential anxiety can be courageously endured because of a deeper realization that affirms one’s sense of purpose and identity. This truth is revealed in the last quarter of the book.There are three basic forms of anxiety: anxiety about death (“non-being”—which ultimately subsumes the other two), anxiety about meaninglessness (an empty life), and condemnation (guilt about a wrong life). One can deal practically with fears, but anxiety (no matter which sort) must ultimately be accepted into one’s ultimate sense of self-worth and one’s right to BE (again, “self-affirmation). This is what the author refers to as ‘taking it [fears, doubts, anxiety] into oneself’. In spite of anxiety, one can still do what must be done, and can remain confident that God is still holding them. This is the confidence of Being—COURAGE—that gives one the strength to stare down non-being in its many forms.This courage, however, does not always come easy, nor or is always immediately apparent when it does arrive. Courage can be partly obstructed by one’s lack of realization that confidence in one’s own being can take place only as an ancillary to the deeper confidence in what Tillich calls “being-itself”, viz. God. Pre-mature courage often evidences itself as ‘courage to be as a part’ [collectivism], or ‘courage to be as oneself’ [individualistic existentialism]; the former missing out on a belief in self, the later missing out on a belief in the world.I can certainly say that I comprehend our existential predicament a bit more clearly after reading this book. Never have I read a work that so faithfully scrutinized our ontology as if it were under a microscope, but did not abandon the soul under the microscope to wriggle and die. In the words of the psychologist Carl Jung, our author has stood and stared into face of the monster of the maternal abyss, and has not been mesmerized by its power, but has overcome. This understanding of the source of our anxiety and fear can help bring a renewed determination to renew the fight, and to be hopeful and courageous even when all hope seems lost. It brings new meaning to the idea that while one is alive, there is still confidence to believe that one is ‘meant’ to be alive. In the words of Robert Browning, “This world’s no blot for us nor blank; it means intensely, and means good. And to find its meaning is my meat and drink.”

Nietzsche called The Gay Science "the most personal of all my books." It was here that he first proclaimed the death of God -- to which a large part of the book is devoted -- and his doctrine of the eternal recurrence.Walter Kaufmann's commentary, with its many quotations from previously untranslated letters, brings to life Nietzsche as a human being and illuminates his philosophy. The book contains some of Nietzsche's most sustained discussions of art and morality, knowledge and truth, the intellectual conscience and the origin of logic.Most of the book was written just before Thus Spoke Zarathustra, the last part five years later, after Beyond Good and Evil. We encounter Zarathustra in these pages as well as many of Nietzsche's most interesting philosophical ideas and the largest collection of his own poetry that he himself ever published.Walter Kaufmann's English versions of Nietzsche represent one of the major translation enterprises of our time. He is the first philosopher to have translated Nietzsche's major works, and never before has a single translator given us so much of Nietzsche.

"I am neither a theologian, nor a scholar learned in the history of religions, nor an anthropologist. Psychology is the only branch of learning in which I am particularly versed. To the psychologist the religious propensities of man must be at least as interesting as any other of the facts pertaining to his mental constitution. It would seem, therefore, as a psychologist, the natural thing for me would be to invite you to a descriptive survey of those religious propensities."  When William James went to the University of Edinburgh in 1901 to deliver a series of lectures on "natural religion," he defined religion as "the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine." Considering religion, then, not as it is defined by--or takes place in--the churches, but as it is felt in everyday life, he undertook a project that, upon completion, stands not only as one of the most important texts on psychology ever written, not only as a vitally serious contemplation of spirituality, but for many critics one of the best works of nonfiction written in the 20th century. Reading The Varieties of Religious Experience, it is easy to see why. Applying his analytic clarity to religious accounts from a variety of sources, James elaborates a pluralistic framework in which "the divine can mean no single quality, it must mean a group of qualities, by being champions of which in alternation, different men may all find worthy missions." It's an intellectual call for serious religious tolerance--indeed, respect--the vitality of which has not diminished through the subsequent decades.

Nausea is the story of Antoine Roquentin, a French writer who is horrified at his own existence. In impressionistic, diary form he ruthlessly catalogues his every feeling and sensation about the world and people around him. His thoughts culminate in a pervasive, overpowering feeling of nausea which "spread at the bottom of the viscous puddle, at the bottom of our time, the time of purple suspenders and broken chair seats; it is made of wide, soft instants, spreading at the edge, like an oil stain." Roquentin's efforts to try and come to terms with his life, his philosophical and psychological struggles, give Sartre the opportunity to dramatize the tenets of his Existentialist creed.The introduction for this edition of Nausea by Hayden Carruth gives background on Sartre's life and major works, a summary of the principal themes of Existentialist philosophy, and a critical analysis of the novel itself.

Alternate cover edition of ISBN 0553213695 / 9780553213690"As Gregor Samsa awoke one morning from uneasy dreams he found himself transformed in his bed into a gigantic insect. He was laying on his hard, as it were armor-plated, back and when he lifted his head a little he could see his domelike brown belly divided into stiff arched segments on top of which the bed quilt could hardly keep in position and was about to slide off completely. His numerous legs, which were pitifully thin compared to the rest of his bulk, waved helplessly before his eyes." With it's startling, bizarre, yet surprisingly funny first opening, Kafka begins his masterpiece, The Metamorphosis. It is the story of a young man who, transformed overnight into a giant beetle-like insect, becomes an object of disgrace to his family, an outsider in his own home, a quintessentially alienated man. A harrowing—though absurdly comic—meditation on human feelings of inadequacy, guilt, and isolation, The Metamorphosis has taken its place as one of the most widely read and influential works of twentieth-century fiction. As W.H. Auden wrote, "Kafka is important to us because his predicament is the predicament of modern man."

In The Unbearable Lightness of Being, Milan Kundera tells the story of a young woman in love with a man torn between his love for her and his incorrigible womanizing and one of his mistresses and her humbly faithful lover. This magnificent novel juxtaposes geographically distant places, brilliant and playful reflections, and a variety of styles, to take its place as perhaps the major achievement of one of the world’s truly great writers.

Newly translated and unabridged in English for the first time, Simone de Beauvoir’s masterwork is a powerful analysis of the Western notion of “woman,” and a groundbreaking exploration of inequality and otherness.  This long-awaited new edition reinstates significant portions of the original French text that were cut in the first English translation. Vital and groundbreaking, Beauvoir’s pioneering and impressive text remains as pertinent today as it was back then, and will continue to provoke and inspire generations of men and women to come.

Throughout history, some books have changed the world. They have transformed the way we see ourselves—and each other. They have inspired debate, dissent, war and revolution. They have enlightened, outraged, provoked and comforted. They have enriched lives—and destroyed them. Now Penguin brings you the works of the great thinkers, pioneers, radicals and visionaries whose ideas shook civilization and helped make us who we are. Inspired by the myth of a man condemned to ceaselessly push a rock up a mountain and watch it roll back to the valley below, The Myth of Sisyphus transformed twentieth-century philosophy with its impassioned argument for the value of life in a world without religious meaning.

"Nothing happens, nobody comes, nobody goes, it's awful?" Estragon's complaint, uttered in the first act of "Waiting for Godot", is the playwright's sly joke at the expense of his own play - or rather at the expense of those in the audience who expect theatre always to consist of events progressing in an apparently purposeful and logical manner towards a decisive climax. In those terms, "Waiting for Godot" - which has been famously described as a play in which "nothing happens, twice"- scarcely seems recognizable as theatre at all. As the great English critic wrote "Waiting for Godot jettisons everything by which we recognize theatre. It arrives at the custom-house, as it were, with no luggage, no passport, and nothing to declare; yet it gets through, as might a pilgrim from Mars."

Steppenwolf is a poetical self-portrait of a man who felt himself to be half-human and half-wolf. This Faust-like and magical story is evidence of Hesse's searching philosophy and extraordinary sense of humanity as he tells of the humanization of a middle-aged misanthrope. Yet his novel can also be seen as a plea for rigorous self-examination and an indictment of the intellectual hypocrisy of the period. As Hesse himself remarked, "Of all my books Steppenwolf is the one that was more often and more violently misunderstood than any of the others".

This long awaited reprint of a book about which John Hollander wrote: 'A masterful version of one of the most remarkable novels in any language since World War II,' is the story of the narrator's relations with two women, one terminally ill, the other found motionless by him in a darkened room after a bomb explosion has separated them. 'Through more than 40 years, the French writer Maurice Blanchot has produced an astonishing body of fiction and criticism,' writes Gilbert Sorrentino in the New York Review of Books,' and John Updike in The New Yorker: 'Blanchot's prose gives an impression, like Henry James, of carrying meanings so fragile they might crumble in transit.'

Charles Baudelaire (1821-67) was one of the greatest French poets of the 19th century. #Charles Baudelaire, poete maudit, the self-styled "Satanic man" whose collection THE FLOWERS OF EVIL (Les Fleurs du Mal) is marked by paeans to sexual degradation such as "The Litanies Of Satan" and "Metamorphosis Of The Vampire." Baudelaire himself revelled in a life of filth, and kept as his poetic muse a diseased mulatto prostitute. THE FLOWERS OF EVIL is now presented in a brand new translation that vividly brings Baudelaire's masterpiece to life for the new millennium. This volume also includes key texts from Baudelaire's ARTIFICIAL PARADISE, his notorious examination of the effects of intoxication by alcohol and psychotropic drugs. In "On Wine And Hashish" and "The Poem Of Hashish," Baudelaire brilliantly evokes the agony and ecstasy of addiction. With an introductory essay by Guillaume Apollinaire, published for the first time in English. Cover illustration by Odilon Redon. Solar Nocturnal presents classic texts by key forerunners of modernism.#One of the founders of Modernism, an early champion of Cubism, and inventor of the term "Surrealist." Critic, poet, novelist, theorist, pornographer. #Russell Dent lives in Brighton, UK, and has previously translated he works of Maurice Rollinat.

Joanna Porter

De la peste, du pus et des poux : tel pourrait être le leitmotiv de cet invraisemblable petit brûlot, tout entier nourri de violence, d'idées morbides et de délires à la limite du supportable. Et que n'ont pas supporté les bien-pensants de l'époque, les mêmes qui, à Charleville, méprisaient Rimbaud et l'accusaient, comme on accusa Lautréamont, de vouloir tuer la poésie. Mais le vertige et la démesure furent plus forts que les réactionnaires : Maldoror, le double maléfique de Lautréamont, en crachant son poison et son fiel, jetait les bases d'une des oeuvres les plus énigmatiques et les plus fascinantes de notre poésie. Alchimie délirante d'un esprit dément, sublime perle noire née d'un champ d'ordures, Les Chants de Maldoror demeurent l'une des rares traces de la fulgurante trajectoire d'Isidore Ducasse, mystérieusement foudroyé en pleine jeunesse. Sa mort, après son oeuvre illuminée, allait alimenter sa légende et le faire entrer dans le club très fermé des poètes mythiques. --Karla Manuele

Max Ernst's early-twentieth-century collage-novel calls upon the reader to interpret captions and surrealistic illustrations—created from old picture books and journals—to create a story.

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