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First published in 1851, “The Wisdom of Life and Counsels and Maxims” is a collection of essays by famed German philosopher Arthur Schopenhauer. He is perhaps best known for his 1818 work “The World as Will and Representation” and developed an enduring reputation for his philosophical pessimism, in contrast to the idealism of Immanuel Kant. Much of Schopenhauer’s work is a reaction to post-Kant German romanticism. In “The Wisdom of Life and Counsels and Maxims”, two of Schopenhauer’s well-known essays are brought together and explore the thoughts behind his more realistic and pessimistic worldview. He rejects the usual goals in life of money, fame, pride, social position, and material and physical pleasures in favor of development of one’s inner mind and a strong and healthy body. Schopenhauer was one of the first Western philosophers to embrace Eastern and Buddhist thought and his preference for a more meditative and ascetic life is evident in these essays. While Schopenhauer is well-known for his critical and pessimistic philosophy, his writing style is warm, entertaining, and charming, while at the same time being full of profound thought and substance. “The Wisdom of Life and Counsels and Maxims” remains an engaging and thoughtful discourse on life and happiness.

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18th century German philosopher, poet, and playwright, Friedrich Schiller began writing while he was in the army. Commanded to stop by his superiors he deserted the army, moved to another country, and began writing under a false name. Schiller was a deep-thinker on ethics and aesthetics. His beliefs held that beauty is not just an aesthetic experience, but that it is also connected with goodness. An essay on aesthetics first published in 1794, “On the Aesthetic Education of Man” takes the form of a series of letters discussing the importance of art upon society. Schiller begins this work by discussing his disenchantment with how the French Revolution descended into violence and failed to bring about the ideals that it intended to. What follows is a commentary on Kantian aesthetical philosophy which discusses the conflict of man’s drive for pleasure versus his capacity for reason. Schiller argues ultimately that this conflict can be resolved, and elevate the moral character of man, by an informed appreciation of aesthetics allowing for a balance between these two competing forces. This edition includes a biographical afterword.

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Heraclitus of Ephesus was a pre-Socratic Greek philosopher born in approximately 535 BC in the ancient city of Ephesus, then a part of the Persian Empire. While little is known of his early years, Heraclitus rejected his privileged upbringing and lived isolated and lonely. He was often plagued by periods of depression, earning him the moniker the “Weeping Philosopher”. He is most well-known for his philosophy of change and flux and is attributed with writing the phrase “No man ever steps in the same river twice”. Heraclitus believed in the harmony of the world and the unity of opposites, stating that “the path up and down are one and the same”. According to Diogenes, Heraclitus worked for many years on a single “continuous treatise On Nature”, which “was divided into three discourses, one on the universe, another on politics, and a third on theology”. Unfortunately, only fragments of this monumental work remain and many of the ideas believed to have originated with Heraclitus may only be found in the works of other authors. Those fragments are presented here in a translation and with critical commentary by G. T. W. Patrick.

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First published in 1757, the treatise “A Philosophical Enquiry into the Origin of Our Ideas of the Sublime and Beautiful”, by the Irish philosopher Edmund Burke, provides a distinct transition from Neoclassicism to Romanticism. Burke’s treatise was the first fully realized exposition that separated the definition of the sublime from the beautiful. His work received much attention from other philosophers upon its publication and influenced thinkers such as Denis Diderot and Immanuel Kant. Burke argues that beautiful is defined as that which is well-formed and aesthetically pleasing and sublime as that which has the power to compel or destroy mankind. Within this text, Burke also posits that the origin of these ideas comes by way of their causal structures, utilizing Aristotelian concepts to fully explore his ideas. He is original in conceiving of beauty outside of its traditional bases and in seeing the sublime as having an entirely separate causal structure, which he outlines in depth. In putting the beautiful and the sublime in their own rational categories, Burke’s treatise displays the expansive thinking unique to the turbulent times in which he lived.

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German philosopher and influential 18th century late Enlightenment thinker Immanuel Kant wrote “Critique of Judgment” in 1790 to solidify his ideas on aesthetics. Often referred to as the “third critique”, it follows Kant’s “Critique of Pure Reason,” published in 1781, and “Critique of Practical Reason”, published in 1788 and completes his “Critical” project. Divided into two sections, one on aesthetic judgment and the other on teleological judgment, “Critique of Judgment” proceeds to analyze the human experience of the beautiful and the sublime. Kant explores a myriad of factors that determine aesthetics: from the effect of art and nature, to the role that human imagination plays, from the objectivity of taste, to the limits of representation. He continues with the connection of aesthetic with morality, disinterestedness, and originality. In the second section, he explores teleological judgments, or judging things according to their ends, and posits that man is the ultimate end, and all forms of nature and beauty exist for the purpose of their connection to mankind. Kant had a profound impact on the artists, authors, and other philosophers of both the classical and romantic periods, establishing in his final “Critique” a milestone in critical theory and philosophy. This edition includes a biographical afterword.

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In 1781, Immanuel Kant published his first and most famous work, the “Critique of Pure Reason”. To the German philosopher’s dismay, the work was at first poorly received and largely misunderstood by his readers. As a result, two years later Kant produced his “Prolegomena to any Future Metaphysics that will be Able to Present Itself as a Science” to serve as an introduction to the “Critique”. He restated the main ideas of his philosophy in what Schopenhauer, in 1819, declared was “the finest and most comprehensible of Kant’s principal works, which is far too little read, for it immensely facilitates the study of his philosophy.” Immanuel Kant is considered to be one of the most important and influential figures in Western philosophy for his work in the areas of metaphysics, anthropology, theoretical physics, logic, and moral philosophy. Remarkably, Kant never left the town of Königsberg, Germany, where he had been born, received schooling, and served as lecturer at the University for many years. Presented here is the translation of Paul Carus. This edition includes a biographical afterword.

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A classic work of ancient Greek literature from Plato, one of the most famous of all ancient Greek philosophers, the “Phaedo” is the moving story of the last moments of Socrates life as recounted by Phaedo, a student of Socrates and a first-hand witness to his final hours. “Phaedo” is the fourth and last dialogue by Plato of Socrates final days, following “Euthyphro”, “Apology”, and “Crito”. In “Phaedo” we see the famous philosopher in his last hours before drinking poison hemlock, as he has been sentenced to do by an Athenian jury for his refusal to believe in the gods of the state and for corrupting the youth with his ideas. Socrates explains to the students there to witness his death that his suicide does not matter because his soul is immortal. In support of his belief, Socrates introduces many of the themes and dualities that have come to define Western culture and philosophy: life and death, soul and body, reason and emotion, science and belief. Here in this masterpiece of ancient Greek literature, two of history’s greatest philosophers are brought together, one as the subject and the other as the author. Presented here is the classic translation with introduction by Benjamin Jowett. This edition also includes a biographical afterword.

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Two late dialogues of Plato designed to be part of a trilogy that the philosopher did not finish, “Timaeus” and “Critias” utilize a few select men to theorize on the natural world and to tell a story of the lost city of Atlantis. “Timaeus” is a treatise, written in Socratic dialogue form in 360 BC, that speculates on the nature of the physical world, the purpose of the universe, properties of the universe, the creation of the world, the soul, the elements, and the golden ratio. It is followed by the dialogue “Critias”, which tells the tale of the powerful island kingdom of Atlantis. Though the people are the offspring of a god, their human nature begins to corrupt them. They attempt to conquer Athens but fail because of the Athenians’ well-ordered society. Just as Zeus begins to decree their punishment, however, the incomplete work comes to an end. Though not extant, this pair of dialogues is clearly the writing of a brilliant mind posing and considering creative ideas. This edition follows the translations with introductions of Benjamin Jowett and includes a biographical afterword.

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Originally published in German in 1844, philosopher Max Stirner’s “The Ego and Its Own” is an important and influential work that harshly criticizes Christianity and nationalism as well as the emerging movements of liberalism and socialism. Stirner’s work is viewed by historians as essential to the development of modern theories of anarchism, existentialism, and nihilism. Stirner viewed with contempt the enslavement of the mind of the individual by the rigid dogma of religion and nationalism. These ideas robbed the individual of free thought and autonomy and prevented people from realizing their true potential. The solution to this enslavement and control is the application of an egoism that rejects all religious rules, laws of the state, traditional morality, the concerns of family and friends, and even one’s own desires. Stirner argues that people must seek true freedom in the form of a new social structure that is essentially temporary and where no one is subjected to the self-interest of anyone else. This enduring and spirited defense of individual freedom against the control of the state and church remains required reading for students of politics and for all who value personal liberty. This edition follows the translation of Steven T. Byington.

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First released in 1901, about one year after Nietzsche’s death, “The Will to Power” is a collection of Nietzsche’s unedited and unpublished writings. Though the title and all of the ideas are of the radical philosopher’s own invention, the order and selection of Nietzsche’s notebooks are due to the organization of his sister. As a result of his poor health, Nietzsche used his remaining energy to write a different work, leaving “The Will to Power” in the earliest stages of writing. The topics he explores vary widely and include nihilism, religion, morality, the theory of knowledge, and art. Some ideas are reflected in the works Nietzsche managed to complete in his lifetime, while others show his progression from those ideas in his earlier life. Overall, “The Will to Power” is an opportunity to read the intellectual journaling of one of the nineteenth century’s most brilliant thinkers. Collected together here are both posthumously published volumes I and II as translated by Anthony M. Ludovici. This edition is printed on premium acid-free paper.

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