This valuable reference is an authoritative guide to 20th century French thought. It considers the intellectual figures, movements and publications that helped define fields as diverse as history, psychoanalysis, film, philosophy, and economics.

In the parade of highlights with which many have tried to sum up the twentieth century, the overarching patterns and fundamental transformations often fail to come into focus. The Columbia History of the 20th Century, however, is much more than a chronicle of the previous century's front-page news. Instead, the book is a series of twenty-three linked interpretive essays on the most significant developments in modern times--ranging from athletics to art, the economy to the environment. Rather than presenting a linear narrative, each author uncovers patterns of worldwide change. James Mayall, for example, writes on nationalism from the rise of European fascism to the rise of Asian and African nations; Sheila Fitzpatrick traces the history of communism and socialism in Moscow and Havana. In her chapter on women and gender, Rosalind Rosenberg covers the progress of women's rights throughout the world, from Middle Eastern activism to the American feminist movement. Jean-Marc Ran Oppenheim's history of sports traces the spread of Western sports to all corners of the globe and the West's appropriation of such activities as martial arts. In each, the important strands of history--events, ideas, leading figures, issues--come together to offer an illuminating look at cultural connection, diffusion, and conflict, showing in stark relief how this period has been unlike any preceding era of human history.

The first historical account of Raymond Aron's role in the reconfiguration of liberal thought in the short twentieth century.

Richard Popkin has assembled 63 leading scholars to forge a chronological account of the development of Western philosophical traditions. From Plato to Wittgenstein and from Aquinas to Heidegger, this volume provides lively, in-depth, and up-to-date historical analyses of all the key figures, schools, and movements of Western philosophy. Each chapter includes an introductory essay, and Popkin provides notes that draw connections among the separate articles. The rich bibliographic information and the indexes of names and terms make the volume a invaluable resource.

Avrum Stroll investigates the "family resemblances" between that impressive breed of thinkers known as analytic philosophers. In so doing, he grapples with the point and purpose of doing philosophy: What is philosophy? What are its tasks? What kind of information, illumination, and understanding is it supposed to provide if it is not one of the natural sciences?

This classic work by one of the most important philosophers and critics of our time charts the genesis and trajectory of the desiring subject from Hegel's formulation in Phenomenology of Spirit to its appropriation by Kojève, Hyppolite, Sartre, Lacan, Deleuze, and Foucault. Judith Butler plots the French reception of Hegel and the successive challenges waged against his metaphysics and view of the subject, all while revealing ambiguities within his position. The result is a sophisticated reconsideration of the post-Hegelian tradition that has predominated in modern French thought, and her study remains a provocative and timely intervention in contemporary debates over the unconscious, the powers of subjection, and the subject.

French philosophy changed dramatically in the second quarter of the twentieth century. In the wake of World War I and, later, the Nazi and Soviet disasters, major philosophers such as Kojève, Levinas, Heidegger, Koyré, Sartre, Merleau-Ponty, and Hyppolite argued that man could no longer fill the void left by the "death of God" without also calling up the worst in human history and denigrating the dignity of the human subject. In response, they contributed to a new belief that man should no longer be viewed as the basis for existence, thought, and ethics; rather, human nature became dependent on other concepts and structures, including Being, language, thought, and culture. This argument, which was to be paramount for existentialism and structuralism, came to dominate postwar thought. This intellectual history of these developments argues that at their heart lay a new atheism that rejected humanism as insufficient and ultimately violent.