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Irrational Man: A Study in Existential Philosophy, by William Barrett
Free Download Irrational Man: A Study in Existential Philosophy, by William Barrett
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From the Publisher
Widely recognized as the finest definition of existentialist Philosophy, this book introduced existentialism to America in 1958. Barrett discusses the views of 19th and 20th century existentialists Kierkegaard, Nietzsche, Heidegger, and Sartre and interprets the impact of their thinking on literature, art, and philosophy.
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From the Inside Flap
Widely recognized as the finest definition of existentialist Philosophy, this book introduced existentialism to America in 1958. Barrett discusses the views of 19th and 20th century existentialists Kierkegaard, Nietzsche, Heidegger, and Sartre and interprets the impact of their thinking on literature, art, and philosophy.
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Product details
Paperback: 314 pages
Publisher: Anchor Books/Doubleday; 1St Edition edition (January 1, 1990)
Language: English
ISBN-10: 0385031386
ISBN-13: 978-0385031387
Product Dimensions:
5.2 x 0.7 x 8 inches
Shipping Weight: 9.1 ounces (View shipping rates and policies)
Average Customer Review:
4.4 out of 5 stars
77 customer reviews
Amazon Best Sellers Rank:
#43,326 in Books (See Top 100 in Books)
I can't believe that this isn't required reading in college, or AP high school. The fact that I'm not reading this until now clearly illustrates the failure of our educational system. Fundamental principles exposed and espoused in a perfect manner. Conclusions about perfect reason being synonymous with perfect psychosis are profound. We were warned 60 years ago, but have had to see the insanity for itself. When artificial intelligence takes over completely, it will enjoy reading stuff like this. And wonder why we didn't listen or couldn't learn.
An older, but still the best, discussion of the philosophy of existentialism--a school of thought that predominated, and defined, European continental philosophy following WWII. Yet Barrett, with great erudition, skill, and unsurpassable writing style, reveals the roots of existentialism as they reach back to classical and biblical times. From that point of departure Barrett tracks existentialist motifs as they develop through Western medieval and modern philosophical traditions. To understand contemporary postmodernism, it is key to aware of its existentialist roots, and with Barrett as guide you'll be properly directed and informed. Barrett's fluid writing makes reading this philosophical development like reading an exciting novel. I first read Irrational Man as a philosophy undergrad in the early '70s; and now, decades later and having completed my Masters and PhD degrees, it continues to be on my short list of great philosophical expositions.
I first read William Barrett's Irrational Man back in college 45 years ago and was inspired to spend the next several years reading Kierkegaard, Nietzsche, Dostoyevsky, Kafka,, Berdyaev and Shestov. Quite a rewarding experience.Having also participated in the arts and music and the study of aesthetics for many years, I revisited Barrett's book with an eye to what he has to say about existentialism's connection to modern art. Again, a most rewarding experience. So, with this in mind, and also recognizing many others have posted reviews here, I will focus on Chapter 3 - The Testimony of Modern Art, offering three Barrett quotes coupled with my comments."The ordinary man is uncomfortable, angry, or derisive before the dislocation of forms in modern art, before its bold distortions, or arbitrary manipulations of objects." Barrett is pointing out the heart of the issue with modern art: it doesn't matter if the art is created by Picasso, Mondrian, Pollack, Dali or Rothko - non-realistic, abstract art is anti-middle class mindset, anti-Walt Disney, and counter to a routine, regimented, unexamined, on-the-surface way of living."Modern art thus begins, and sometimes ends, as a confession of spiritual poverty. That is its greatness and its triumph, but also the needle it jabs into the Philistine's sore spot, for the last thing he wants to be reminded of is his spiritual poverty." Again, if people in modern mass society today spend their lives in TV stupor, listening to muzak, preoccupied with the size of their houses and their cars and fretting over their pensions, this is spiritual poverty plain and simple. Barrett sees modern art as needle number one and existentialism as needle number sticking and jabbing and pricking and poking people to wake up to the depths of their own human experience. Recall how Kierkegaard said he wanted to be the Socratic gadfly of Copenhagen.`This century in art, André Malraux has said, will go down in history not as the period of abstract art but as the period in which all the art of the past, and from every quarter of the glove, became available to the painter and sculptor, and through them became part of our modern taste." This infusion of the world's non-Western traditions continues today. For example, if an American artist tomorrow combines realistic portraiture with Japanese brush strokes, any gallery-goer wouldn't think twice. Our 21st century culture is truly a world-culture; I mean, would you be at all surprised if your new next door neighbors were from India, China or Brazil; or, if another neighbor explores African dance or Kung Fu or Tibetan Buddhist meditation? The point Barrett is highlighting here is that the old, conventional, self-contained, exclusively Western categories that served Western societies for centuries are blown open by global future-shock. Thus, more fertile ground for modern artists, philosophers and writers.One last comments, this one from the section `The Rational Ordering of Society', where Barrett says, "In a society that requires of man only that he perform competently his own particular social function, man becomes identified with this function, and the rest of his being is allowed to subsist as best it can - usually to be dropped below the surface of consciousness and forgotten." If anything, with the advent of cell-phones, blackberries, I-pads and the internet, people are spending more waking hours fulfilling their role and function within society today then back in 1958 when Barrett wrote these words. No doubt about it - reflecting and living one's life from one's spiritual and artistic depth is a great challenge in our brave new computerized world. Challenging but not impossible. Reading and reflecting on the existential philosophers is a way to reclaim our full humanness. I offer the following recommendations:For anybody wanting to pursue a study of Existentialism, I would recommend reading the following literary works. All are short and each one can be read in a day:* Notes from Underground - Dostoyevsky* Metamorphosis - Kafka* The Death of Ivan Ilyich - Tolstoy* The Wall - Sartre* The Stranger - CamusFor those wishing to study Existentialism more as a philosophy, here are my recommendations (note: none are by Heidegger or Sartre, since their philosophic writing tends to be dense and turgid):* The Meaning of the Creative Act - Berdyaev* Slavery and Freedom - Berdyaev* Attack Upon "Christendom" - Kierkegaard* Beyond Good and Evil - Nietzsche* I and Thou - Buber
I found William Barrett's book to be of great interest. I confess to never having been very fond of existentialism. However, Barrett helped me to see this branch of philosophy with a little higher regard. Yet, so far as I can tell, of all those who are considered great existentialist philosophers, Kierkegaard was the only one who had anything at all like faith in an Ultimate Reality that really cares about humanity, has clear purposes and plans for the human phenomenon, and can be faithfully worshiped with intense devotion. According to what I gather about the existentialists, except for Kierkegaard, they were very skeptical of any Higher Power or any really objective meaning in life. When we exclude Kierkegaard and Heidegger, it seems that the other great existentialist philosophers were rabid atheists. They believed that the only meaning for us in life is the personal meaning we choose to give our lives. This, then, means that no Higher Power, no Ground of Being, and no Ultimate Reality of goodness and love has any concern for our lives, and so gives us no objective meaning and no destiny. I am convinced that this is all dead wrong.Given my own worldview, I found the discussions throughout this engaging volume to be chock-full of repudiations of objective meaning that bordered on utter nihilism. Also, it seems to me that Barrett made ongoing attacks on the value and legitimacy of genuine rational thought. Logic and sound reason seemed to be regarded by him as straitjackets that repudiate the primacy of existence over essence. I do not see it that way. Rather, rational thought and sound, logical reasoning, can encourage a powerful appreciation for individual freedom -- all in the CONTEXT of OBJECTIVE MEANING. Atheism repudiates meaning (anything like objective meaning) for human life, whereas faith in a Divine Realm of love and good will can ground a person's soul in highly sound objective meaning -- not that terrible feeling of being absurdly disenfranchised from reality, wherein one has to desperately search for personal meaning in a life whose ultimate nature is utterly absurd and devoid of objective value or objective meaning.My own conviction is that we CAN FIND objective meaning, value, goodness, justice, peace, and eternally pervading harmony with Ultimate Reality (one can call this God). But to do so requires a renunciation of the very ego that atheistic existentialists wish to worship in the place of God. Claiming that we must find our own subjective meaning in life -- all apart from any Higher Intelligence -- is a recipe that encourages us to renounce the search for objective meaning and value in life. It, then, defeats its very own purposes by moving one's value system toward a nihilism that promotes utter absurdity in life. By this nihilistic outlook, the best one can hope for is some sort of personally satisfying and rewarding meaning during the greatly fleeting blimp of individual human existence on this wondrous, but profoundly troubled, planet in a universe that the atheistic secularist existentialist finds hopelessly meaningless, so far as objective meaning and value are concerned.I would recommend Barrett's book for those who wish to get a taste of existentialist philosophy; however, the tenor of the entire book seems to me to endorse a worldview that encourages a nihilistic or near-nihilistic approach to dealing with this glorious human phenomenon in a universe where, if it were properly understood, one would realize is a place that justifies eternal faith in ultimate good and perfect justice. It is precisely in the glorious Divine Realm that this good, justice, love, and meaning pervade the ultimate outcomes of all activities and events.
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