New Releases by George Santayana

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

In "The Life of Reason: The Phases of Human Progress," George Santayana embarks on a profound philosophical exploration that examines the evolution of human thought and culture through reason. Written in a clear yet lyrical prose, this work is both his magnum opus and a critical examination of the interplay between rationality, ethics, and social progress. Santayana articulates his understanding of reason as an essential tool for the advancement of humanity, tracing how various cultures have utilized rational thought to shape their moral and ethical frameworks. George Santayana, a philosopher deeply influenced by the currents of pragmatism and idealism, was born in Spain and later became a prominent figure in American thought. His diverse background, steeped in both European and American intellectual traditions, informs this work's insights into the nature of reason and its vital role in human development. Santayana's commitment to a philosophical inquiry that respects both empirical investigation and aesthetic experience positions him as an essential thinker of the early twentieth century, grappling with the complexities of modernity. This seminal book is highly recommended for readers interested in philosophy, ethics, and the history of ideas. Santayana's accessible yet profound reflections challenge us to reconsider the role of reason in our lives, inviting readers to contemplate how rational inquiry can lead to the enrichment of human experience and societal progress.

"In what must be ranked as a foremost classic of twentieth-century political philosophy, George Santayana, in the preface to his last major work prior to his death, makes plain the limits as well as the aims of Dominations and Powers: ""All that it professes to contain is glimpses of tragedy and comedy played unawares by governments; and a continual intuitive reduction of political maxims and institutions to the intimate spiritual fruits that they are capable of bearing.""This astonishing volume shows how the potential beauty latent in all sorts of worldly artifacts and events are rooted in differing forms of power and dominion. The work is divided into three major parts: the generative order of society, which covers growth in the jungle, economic arts, and the liberal arts; the militant order of society, which examines factions and enterprise; and the rational order of society, which contains one of the most sustained critiques of democratic systems and liberal ideologies extant.Written at a midpoint in the century, but at the close of his career, Santayana's volume offers an ominous account of the weakness of the West and its similarities in substance, if not always in form, with totalitarian systems of the East. Few analyses of concepts, such as government by the people, the price of peace and the suppression of warfare, the nature of elites and limits of egalitarianism, and the nature of authority in free societies, are more comprehensive or compelling. This is a carefully rendered statement on tasks of leadership for free societies that take on added meaning after the fall of communism.The author of a definitive biography of Santayana, John McCormick provides the sort of deep background that makes possible an assessment of Dominations and Powers. He permits us to better appreciate the place of this work at the start no less than conclusion of Santayana's long career. For the author of The Life of Reason himself ad"

Influential philosopher, poet, and literary critic George Santayana was a thorough naturalist, concerned with the ideal factors in human experience. He held that everything possesses a natural basis and that everything natural has an ideal development. In thiese volumes edition of his early work, The Life of Reason, Santayana argues that rational life is embodied in various ideal forms, including religion, and that religion may be embodied in reason. However, this is not to say that religion is grounded in science; rather, religion is poetic, a rendering of natural events in a dramatic form. Hence, to take so-called religious truths as literal claims is preposterous.

George Santayana was one of the most influential twentieth-century philosophers. Because of his broad-ranging interests and lack of any permanent home in one particular country, he has often been stereotyped as a meditative philosopher removed from the world, living in what he himself called the "realm of spirit" among eternal essences. While there is some truth in this characterization, it is also true that Santayana was a penetrating analyst and critic of contemporary societies.'Character and Opinion in the United States' is his comprehensive critique of American thought and civilization and reflects the detached cosmopolitan perspective that lent his criticism its characteristic objectivity and strength. Santayana's subject here is the conflict of materialism and idealism in American life. In his view there exists a dualism in the American mind: One side, dealing with religion, literature, philosophy, and morality, tended to stay with inherited, old doctrines-the genteel tradition-and failed to keep pace with the other, practical side and its new developments in industry, invention, and social organization. Santayana traces the first mentality to Calvinism and its sense of sin, an attitude out of keeping with a new civilization and the dominance of practical interests. As a consequence of separating philosophy from everyday life, its study merely served religious and moral interests cut off from the free search for truth. At the heart of the book is Santayana's examination of the influential thought of William James and Josiah Royce, who typified for him the dilemma of American thought. The subordination of thought to social form and custom underlies Santayana's sharp critique of academic philosophy at Harvard where he early on studied and taught. He was disturbed by the very idea of philosophy as an academic discipline. Philosophy, he felt, should be an individual, original creation, "something dark, perilous, untested, and not ripe to be taught" Santayana's analysis of how social imperatives may impede the pursuit of knowledge remains pertinent to contemporary intellectual debate. This volume ill be of interest to philosophers, intellectual historians, and American studies specialists.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

The third of five books in one of the greatest works in modern philosophical naturalism. Santayana's Life of Reason, published in five books from 1905 to 1906, ranks as one of the greatest works in modern philosophical naturalism. Acknowledging the natural material bases of human life, Santayana traces the development of the human capacity for appreciating and cultivating the ideal. It is a capacity he exhibits as he articulates a continuity running through animal impulse, practical intelligence, and ideal harmony in reason, society, art, religion, and science. The work is an exquisitely rendered vision of human life lived sanely. In this third book, Santayana offers a naturalistic interpretation of religion. He believes that religion is ignoble if regarded as a truthful depiction of real beings and events; but regarded as poetry, it might be the greatest source of wisdom. Santayana analyzes four characteristic religious concerns: piety, spirituality, charity, and immortality. He is at his most profound in his discussion of immortality, arguing for an ideal immortality that does not eradicate the fear of death but offers a way for mortal man to share in immortal things and live in a manner that will bestow on his successors the imprint of his soul. This critical edition, volume VII of The Works of George Santayana, includes notes, textual commentary, lists of variants and emendations, bibliography, and other tools useful to Santayana scholars. The other four books of the volume include Reason in Common Sense, Reason in Society, Reason in Art, and Reason in Science.

Spanish-born philosopher George Santayana made a number of significant contributions to his academic discipline, but his popularity stretched beyond the ivory tower when he began to publish his essays and observations for a wider audience. The collection Winds of Doctrine offers readers a glimpse of Santayana's personal perspective with his insightful assessments of several influential philosophers and literary figures.

The sole advantage in possessing great works of literature lies in what they can help us to become. In themselves, as feats performed by their authors, they would have forfeited none of their truth or greatness if they had perished before our day. We can neither take away nor add to their past value or inherent dignity. It is only they, in so far as they are appropriate food and not poison for us, that can add to the present value and dignity of our minds. Foreign classics have to be retranslated and reinterpreted for each generation, to render their old naturalness in a natural way, and keep their perennial humanity living and capable of assimilation. Even native classics have to be reapprehended by every reader. It is this continual digestion of the substance supplied by the past that alone renders the insights of the past still potent in the present and for the future. Living criticism, genuine appreciation, is the interest we draw from year to year on the unrecoverable capital of human genius. Regarded from this point of view, as substances to be digested, the poetic remains of Lucretius, Dante, and Goethe (though it is his Faust only that I shall speak of) afford rather a varied feast. In their doctrine and genius they may seem to be too much opposed to be at all convergent or combinable in their wisdom. Some, who know and care for one, perhaps, of these poets, may be disposed to doubt whether they have anything vital to learn from the other two. Yet it is as a pupil-I hope a discriminating pupil-of each in turn that I mean to speak; and I venture to maintain that in what makes them great they are compatible; that without any vagueness or doubleness in one's criterion of taste one may admire enthusiastically the poetry of each in turn; and that one may accept the essential philosophy, the positive intuition, of each, without lack of definition or system in one's own thinking. Indeed, the diversity of these three poets passes, if I may use the Hegelian dialect, into a unity of a higher kind. Each is typical of an age. Taken together they sum up all European philosophy. Lucretius adopts the most radical and the most correct of those cosmological systems which the genius of early Greece had devised. He sees the world to be one great edifice, one great machine, all its parts reacting upon one another, and growing out of one another in obedience to a general pervasive process or life. His poem describes the nature, that is, the birth and composition, of all things. It shows how they are compounded out of elements, and how these elements, which he thinks are atoms in perpetual motion, are being constantly redistributed, so that old things perish and new things arise. Into this view of the world he fits a view of human life as it ought to be led under such conditions. His materialism is completed by an aspiration towards freedom and quietness of spirit. Allowed to look once upon the wonderful spectacle, which is to repeat itself in the world for ever, we should look and admire, for to-morrow we die; we should eat, drink, and be merry, but moderately and with much art, lest we die miserably, and die to-day.

It is remarkably appropriate that this work on aesthetics should have been written by George Santayana, who is probably the most brilliant philosophic writer and the philosopher with the strongest sense of beauty since Plato. It is not a dry metaphysical treatise, as works on aesthetics so often are, but is itself a fascinating document: as much a revelation of the beauty of language as of the concept of beauty. This unabridged reproduction of the 1896 edition of lectures delivered at Harvard College is a study of "why, when, and how beauty appears, what conditions an object must fulfill to be beautiful, what elements of our nature make us sensible of beauty, and what the relation is between the constitution of the object and the excitement of our susceptibility." Santayana first analyzes the nature of beauty, finding it irrational, "pleasure regarded as the quality of a thing." He then proceeds to the materials of beauty, showing what all human functions can contribute: love, social instincts, senses, etc. Beauty of form is then analyzed, and finally the author discusses the expression of beauty. Literature, religion, values, evil, wit, humor, and the possibility of finite perfection are all examined. Presentation throughout the work is concrete and easy to follow, with examples drawn from art, history, anthropology, psychology, and similar areas.

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A selection of Santayana's notes in the margins of other authors' works that sheds light on his thought, art, and life. In his essay "Imagination," George Santayana writes, "There are books in which the footnotes, or the comments scrawled by some reader's hand in the margins, may be more interesting than the text." Santayana himself was an inveterate maker of notes in the margins of his books, writing (although neatly, never scrawling) comments that illuminate, contest, or interestingly expand the author's thought. These volumes offer a selection of Santayana's marginalia, transcribed from books in his personal library. These notes give the reader an unusual perspective on Santayana's life and work. He is by turns critical (often), approving (seldom), literary slangy, frivolous, and even spiteful. The notes show his humor, his occasional outcry at a writer's folly, his concern for the niceties of English prose and the placing of Greek accent marks. These two volumes list alphabetically by author all the books extant that belonged to Santayana, reproducing a selection of his annotations intended to be of use to the reader or student of Santayana's thought, his art, and his life. Santayana, often living in solitude, spent a great deal of his time talking to, and talking back to, a wonderful miscellany of writers, from Spinoza to Kant to J. S. Mill to Bertrand Russell. These notes document those conversations.

Letters from the last years of Santayana's life, written as he completed Dominations and Powers, the final volume of his autobiography, and the one-volume abridgement of his early five-part masterwork, The Life of Reason. This final volume of Santayana's letters spans the last five years of the philosopher's life. Despite the increasing infirmities of age and illness, Santayana continued to be remarkably productive during these years, working steadily until September 1952, when he died of stomach cancer, just three months short of his eighty-ninth birthday. Still living in the nursing home run by the "Blue Sisters" of the Little Company of Mary in Rome (now with such prewar luxuries as hot baths and central heating restored), Santayana completed his book Dominations and Powers, which had been more than fifty years in the making, the final part of his autobiography Persons and Places, published posthumously in 1953 as My Host the World, and the abridgement of his early five-part masterwork, The Life of Reason, into a single volume--all while continuing to maintain a voluminous correspondence with friends and admirers. The eight books of The Letters of George Santayana bring together over 3,000 letters, many of which have been discovered in the fifty years since Santayana's death. Letters in Book Eight are written to such correspondents as the young American poet Robert Lowell (whom Santayana thinks of "only as a friend and not merely as a celebrity" and to whom he sends a wedding gift of $500); Ira D. Cardiff, the editor of Atoms of Thought, a collection of excerpts from Santayana's writings (which, Santayana complained, portrayed him as more akin to Tom Paine than Thomas Aquinas); Richard Colton Lyon, a young Texan who would later collect Santayana's writings about America in Santayana on America: Essays, Notes, and Letters on American Life, Literature, and Philosophy (1968); and the humanist philosopher Corliss Lamont.

This edition of his autobiography restores passages that were deleted in the original book because of the publisher's sensitivities about lawsuits, printing and production convenience, a general desire by editors to "soften" some of his remarks, and his own request that portions be published only after his death.

Unpublished essays of Santayana.

This collection of essays by the prominent American philosopher George Santayana includes the famous "The Birth of Reason," "The Philosophy of Travel," "Bertrand Russell's Searchlight," "Appearance and Reality," and "On the False Steps of Philosophy." Also included are essays on Hellenism, Goethe's "Faust," the politics of religion, friendship, and Tom Sawyer as a latterday Don Quixote.

Gift of Rabbi W. Gunther Plaut.

The outbreak of war in the year 1914 found me by chance in England, and there I remained, chiefly at Oxford, until the day of the peace. During those five years, in rambles to Iffley and Sandford, to Godstow and Wytham, to the hospitable eminence of Chilswell, to Wood Eaton or Nuneham or Abingdon or Stanton Harcourt, Crossing the stripling Thames at Bab-lock-hithe, these Soliloquies were composed, or the notes scribbled from which they have been expanded. Often over Port Meadow the whirr of aeroplanes sent an iron tremor through these reveries, and the daily casualty list, the constant sight of the wounded, the cadets strangely replacing the undergraduates, made the foreground to these distances. Yet nature and solitude continued to envelop me in their gentleness, and seemed to remain nearer to me than all that was so near. They muffled the importunity of the hour; perhaps its very bitterness and incubus of horror drove my thoughts deeper than they would otherwise have ventured into the maze of reflection and of dreams. It is a single maze, though we traverse it in opposite moods, and distinct threads conduct us; for when the most dire events have assumed their punctiform places in the history of our lives, where they will stand eternally, what are they but absurd episodes in a once tormenting dream?