Ernest Gellner

Ernest Gellner (1925–95) was a multilingual polymath and a public intellectual who set the agenda in the study of nationalism and the sociology of Islam. Having grown up in Paris, Prague, and England, he was also one of the last great Jewish thinkers from Central Europe to experience directly the impact of the Holocaust. His intellectual trajectory differed from that of similar thinkers, both in producing a highly integrated philosophy of modernity and in combining a respect for nationalism with an appreciation of the power of modern science. Gellner was a fierce opponent, in private as well as in public, of such contemporaries as Michael Oakeshott, Isaiah Berlin, Charles Taylor, Noam Chomsky and Edward Said. As this definitive biography shows, he was passionate in the defense of reason against every form of relativism—a battle that his intellectual inheritors continue to this day.

An exposition of Gellner's thought, both in terms of the specific areas in which he worked and the underlying consistency of his theoretical principles. It provides a context within which to evaluate Gellner's contribution to social and political thought.

An exceptional set of scholars assess every aspect of the most influential theory of nationalism.

Ernest Gellner's final book, first published in 1998, is a synoptic interpretation of the thought of Wittgenstein and Malinowski.

First published in 1959, this classic challenge to the prevailing philosophical orthodoxy of the day, remains the most devastating attack on a conventional wisdom in philosophy to this day.

Elucidates and argues for the author's concept of human history from the past to the present.

First Published in 1992. On questions of faith, Ernest Gellner believes, three ideological options are available to us today. One is the return to a genuine and firm faith in a religious tradition. The other is a form of relativism which abandons the notion of unique truth altogether and resigns itself to treating truth as relative to the society or culture in question. The third, which Gellner calls enlightenment rationalism, upholds the idea that there is a unique truth, but denies that any society can ever possess it definitively. Learned and stimulating, Professor Gellner’s book is an important contribution to our understanding of postmodernism and the relations between Islam and the West. It will be of great interest to anyone concerned with the ideological condition of contemporary society.