One of the greatest merits of Dr. Sherover's excellent book is that it enables us to see Heidegger's thought- in one direction, at least- as an organic outgrowth from his reading of Kant. It thus helps to remove on common misapprehension that Heidegger's thought is odd, idiosyncratic, and not rooted- as in fact it is- in the mainstream of philosophy. Dr. Sherover is able to remove this misunderstanding in great part through the admirable clarity of his exposition; he has succeeded (...) in conveying Heidegger's most abstruse points into plain and understandable English, and so has overcome the formidable barrier of terminology that has blocked so many Heideggerian interpreters. This book is in fact the clearest exposition that I have read of Heidegger's thought at one states of its development. But beyond this valuable job of clarification, by bringing the light of Heidegger to bear upon Kant, this book is also a significant contribution to Kantian scholarship. And that means, of course, a contribution to philosophy itself. (shrink)

The summa of a distinguished philosopher's career, and full treatment of the temporal in philosophical terms, this volume shows us that by taking time seriously we can discover something essential to almost every question of human concern. Are we IN time? Charles Sherover asks, and in pursuing this question he considers time in conjunction with cognition, morality, action, physical nature, being, God, freedom, and politics. His essays, while drawing upon Royce, Heidegger, Kant, Leibniz, and even Hartshorne and Bergson, defy categorization (...) by method or school; instead, they reveal the diversity and divergence of thinking about time as well as the myriad features and values within the omnipresence of time and change. The volume begins with an overview of the history of thought on time and a clarification of some fundamental conceptual distinctions in temporal ideas. Sherover then offers a critique of Kant, the first thinker to recognize that all human experience has a temporal form. In a series of essays on metaphysics--a valuable corrective to the dominant metaphysical tradition of talking about being as if time does not matter--he pursues temporal responses to such problems as being, internal relations, individuation, mind, and free will. Finally, in essays on time, freedom, and the common good, Sherover argues that these three phenomena are intrinsically related to one another, the fulfillment of each involving the other two. Throughout, these essays brilliantly depict human life and thought thoroughly steeped in time and argue for the significance of the future for human activity. Portraying the openness of the future as the basis for purposiveness and freedom, knowledge and moral action, social life and religious hope, Sherover's work conveys a hopeful message of human finitude that nonetheless allows us a measure of control over events in our own time. (shrink)

Updated, expanded, and with a new introduction by the editor, this volume is not only a historical overview but also a dialectical analysis displaying the ...

It is not often that one picks up a newly published book and feels that one has read what should become a new classic. Velkley's volume is a courageous piece of imaginatively responsible scholarship that goes far beyond the realm of the ordinary. Effectively taking much pedestrian writing in stride, it points out new horizons of Kant interpretation which are systematically, as well as historically, sound and long overdue.

In this study, Charles M. Sherover argues that there is a single, substantial line of development that can be traced from the work of Leibniz through Kant and Royce to Heidegger. Sherover traces a movement from deep within the roots of German idealism through Royce's insights into American pragmatism to the ethical ramifications of Heidegger's existential phenomenology, and then provides an analysis of the neglected ethical and political implications of Heidegger's Being and Time. The essays lead finally to Sherover's own (...) view of the self as a member of a moral and political community. Charles M. Sherover is Professor Emeritus of philosophy, Hunter College, City University of New York. He is the author of numerous books and articles, including Heidegger, Kant and Time and Time, Freedom and the Common Good. Gregory R. Johnson is Visiting Assistant Professor at the Pacific School of Religion. PRAISE FOR THE BOOK: "Sherover combines solid and original scholarship with well-argued conclusions of his own, seeking to lead us in the direction of a higher and fuller mode of authentic being in the world. This collection of essays is an excellent addition to the series, Studies in Philosophy and the History of Philosophy, edited by Jude P. Dougherty." -- Eugene Thomas Long, Review of Metaphysics. (shrink)

First published in 1975 and still without equal, The Human Experience of Time provides a thorough review of the concept of time in the Western philosophic tradition. Encompassing a wide range of writings, from the Book of Genesis and the classical thinkers to the work of such twentieth-century philosophers as Collingwood and McKeon, all with introductory essays by the editor, this classic anthology offers a synoptic view of the changing philosophic notions of time.

Concern with ontology is central to much of Heidegger’s writing which raises anew for us the question of the nature of ‘Being’. This new focus of discussion seems, at first, strangely discordant with the predominant tenor of contemporary thought. Yet, a reconsideration makes it apparent that Heidegger’s insistence on concern with ontology, as the central concern of philosophic reflection, is deeply rooted in Kant’s Copernican Revolution. If this thesis is validated it immediately asserts the direct pertinence of the Critical Philosophy (...) to contemporary philosophic discussion. (shrink)

Sherover (philosophy, Hunter) constructs a theory of organized society, identifying three fundamental features of contemporary life: social membership, temporality, and freedom.

This book is not what the title purports. It is, rather, yet another collection of articles dealing with some issues that can be culled out of Kant’s First Critique. No rationale appears to justify just these particular articles rather than others, and the collection, as a whole, lacks any sense of coherent unity. With the exception of an excerpt from a 1947 book by W. H. Walsh, these papers were all published at the turn of the last decade—the end of (...) the 60’s and the beginning of the 70’s. None makes a serious attempt to relate its concern to the total work and only one seeks to understand what Kant was trying to do rather than to evaluate his critics. (shrink)

This book is not what the title purports. It is, rather, yet another collection of articles dealing with some issues that can be culled out of Kant’s First Critique. No rationale appears to justify just these particular articles rather than others, and the collection, as a whole, lacks any sense of coherent unity. With the exception of an excerpt from a 1947 book by W. H. Walsh, these papers were all published at the turn of the last decade—the end of (...) the 60’s and the beginning of the 70’s. None makes a serious attempt to relate its concern to the total work and only one seeks to understand what Kant was trying to do rather than to evaluate his critics. (shrink)

This new translation of Leibniz's long-neglected magnum opus is eminently readable. As such it is likely to replace the Langley translation as the standard English version. Hopefully it will attract to this philosophic classic the attention it so richly merits--on its own account, because of its impact on Kant, and its continued service as a generative source of much of the European philosophic tradition of thought.

This felicitous translation of this important book is to be welcomed. Consisting of Heidegger's 1927 summer lectures which he delivered immediately after publication of Being and Time, it is free of that book's often strange terminology while developing its ontological concern by a critical examination of four traditionally central philosophical problems. On both counts, then, it offers a new access to Heidegger's thesis that ontology is grounded in temporality and, as such, is the center of philosophy.

This book has many virtues. It is that unusual philosophic work which can be enjoyed and savored as it is being read. In clear and literate jargon-free prose, it presents an incisive self-examination of one's own self that yet strikes deep at philosophic issues, even if some of these remain unexplicated. Displaying the work of an intelligent imagination that is at home in history as well as in literature and mythology, it is an intensely personal book pursuing a systematic introspection. (...) The author seeks out the ground of possibility of his own self-hood--and finds it in the necessity of an appreciative appropriation of his cultural heritage that is crucially present in any moment of his experiential present. (shrink)