Heroic Egoism

Heroic Egoism explains the great moral art, the sculpting of moral character, showing you how to sculpt your soul into the form of greatness. The purpose of this book is to provide an ethical training system for creating ideal human beings. This book will provide you with a step-bystep guide on how to practice a rational code of morality in your everyday life. When you exercise in the steps of moral training outlined in these pages consistently and sincerely they will produce in you true strength of character.

Heroic Imagination Describes the historical period and the wide manifistation of creativity that took place between 1815 and 1848 in Europe, from Napoleon's downfall in the battle of Waterloo in 1815 to the "Restoration" that sought to bring back the old order preceding the French Revolution. While revolutions and historicle events were shaping the world, the "collective consciousness" of the public began to integrate with the creative consciousness of the individual. The creative energies of artists, philosophers, poets, political and social thinkers emerged and produced some of the most revered artistic geniuses in history, such as Beethoven, Byron, Pushkin, Balzac, Stendhal, Victor Hugo, Delacroix, Goya, and Goethe. Frederic Ewen vividly depicts the "new" world of the early nineteenth century, and the assemblage of genius that produced a body of art that has become the unforgettable property of all ages.

This book sets out to write nothing short of a new theory of the heroic for today's world. It delves into the "why" of the hero as a natural companion piece to the "how" of the hero as written by Northrop Frye and Joseph Campbell over half a century ago. The novels of Saul Bellow and Don DeLillo serve as an anchor to the theory as it challenges our notions of what is heroic about nymphomaniacs, Holocaust survivors, spurious academics, cult followers, terrorists, celebrities, photographers and writers of novels who all attempt to claim the right to be "hero."

This popular textbook has been thoroughly revised and updated to reflect recent global developments, whilst retaining its unique and compelling narrative-style approach. Using ancient stories from diverse religions, it explores a broad range of important and complex moral issues, resulting in a truly reader-friendly and comparative introduction to religious ethics. A thoroughly revised and expanded new edition of this popular textbook, yet retains the unique narrative-style approach which has proved so successful with students Considers the ways in which ancient stories from diverse religions, such as the Bhagavad Gita and the lives of Jesus and Buddha, have provided ethical orientation in the modern world Updated to reflect recent discussions on globalization and its influence on cross-cultural and comparative ethics, economic dimensions to ethics, Gandhian traditions, and global ethics in an age of terrorism Expands coverage of Asian religions, quest narratives, the religious and philosophical approach to ethics in the West, and considers Chinese influences on Thich Nhat Hanh’s Zen Buddhism, and Augustine’s Confessions Accompanied by an instructor’s manual (coming soon, see www.wiley.com/go/fasching) which shows how to use the book in conjunction with contemporary films

What is it that permits us to see others as 'evil'? This book argues that it's our epistemological framework, which also resituates our own moral compass and reframes our moral world such that we can justify performing violent deeds, which we would readily demonize in others, as the heroics of eradicating evil. When conflict is understood positively as the confrontation of differences, an unavoidable and indeed desirable consequence of the rich tapestry of earthly life, then a discussion can open as to how to navigate the countless confrontations of difference in the most skillful way. Through this lens, violence comes into view as the least skillful means of responding to, and working with, difference, since violence tends to 'rebound' and leaves both victims and perpetrators worse off—shameful and vengeful. Philosopher Wendy C. Hamblet argues that the radically polarized and oversimplified worldview that sorts the phenomena of the world into 'good guys' and 'evil others' is a framework as old as human community itself, and one that undermines people's own moral infrastructure, permitting them to take up the very acts that they would readily demonize as 'evil' in others. One's own violent responses to the human condition come to be reframed from unskillful and undesirable actions to valiant heroic reactions. In short, those who see 'evil' in others are far more likely to do 'evil,' resorting to the least skillful means for navigating difference—violence. In theory, violence is demonized as 'evil' in popular and criminological discourse and calls forth 'rebounding' like responses in the form of acts of vengeance in individuals and punitive responses in state institutions. However, punishment is itself defined as an 'evil' inflicted by a legitimate authority upon a wrongdoer in compensation for a wrong done. This leads to the conundrum that the state, as much as the vigilante, must necessarily undermine its own legitimacy by taking up the very acts that it deems as evil in its enemies and punishes in its deviant citizens. By reframing conflict positively, Hamblet introduces a new way of thinking about difference that allows the reader to appreciate (rather than tolerate) difference as a desirable feature of a multicultural, multi-religioned, multi-gendered world. This resituates the discussion of conflict such that conflict response styles can be viewed as more and less skillful means of navigating impasses in a world of differences.

Our culture entertains a schizophrenic attitude towards human nature. On the one hand, egoism is held to be our most powerful motive, playing a crucial cultural role by explaining the appeal of capitalism and providing a foundation for individualism. By contrast much of the continental intellectual tradition speaks of wholeness and alienation, seeing human nature not as self-interested but as herd-like. Guldmann argues that this schism reflects two diverging conceptions of human agency, and that the attempt to locate human nature somewhere along a continuum between egoism and altruism presupposes a misleading picture of what it is to be a human being. The second, ’continental’ tradition is more illuminating because it recognizes that human beings are necessarily committed to some conception of the ultimately significant.

Barbara Pavlock unmasks major figures in Ovid’s Metamorphoses as surrogates for his narrative persona, highlighting the conflicted revisionist nature of the Metamorphoses. Although Ovid ostensibly validates traditional customs and institutions, instability is in fact a defining feature of both the core epic values and his own poetics. The Image of the Poet explores issues central to Ovid’s poetics—the status of the image, the generation of plots, repetition, opposition between refined and inflated epic style, the reliability of the narrative voice, and the interrelation of rhetoric and poetry. The work explores the constructed author and complements recent criticism focusing on the reader in the text. 2009 Outstanding Academic Title, Choice Magazine

From the creator of the Cuck Philosophy YouTube channel comes this timely and explosive re-evaluation of Marx and Nietzsche for the 21st-century left. Modernity has been defined by humanity's capacity for self-destruction. Over the last century, the means which threaten not only life's joy but its very existence have only multiplied. At the same time, as a new wave of nationalism and right-wing politics spreads across the world, fewer and fewer people are being convinced that socialism could improve their everyday lives, let alone save us from our own destruction. In this timely and explosive book, philosopher and YouTuber Jonas Čeika (aka Cuck Philosophy) re-invigorates socialism for the twenty-first century. Leaving behind its past associations with bureaucracy and state tyranny, and it's lifeless and drab theoretical accounts, Čeika instead uses the works of Marx and Nietzsche to reconnect socialism with its human element, presenting it as something not only affecting, but created by living, breathing, suffering human individuals. At a time when ecological collapse is hurtling towards us, and capitalism offers no solution except more growth and exploitation, How to Philosophise with a Hammer and Sickle shows us the way forward to a socialism grounded in human experience and accessible to all.