Avishai Margalit

Much of the current interest in collective memory concerns the politics of memory. In a book that asks, "Is there an ethics of memory?" Avishai Margalit addresses a separate set of concerns. The idea he pursues is that the past, connecting people to each other, makes possible the kinds of "thick" relations we can call truly ethical. Thick relations, he argues, are those that we have with family and friends, lovers and neighbors, our tribe and our nation--and they are all dependent on shared memories. But we also have "thin" relations with total strangers, people with whom we have nothing in common except our common humanity. A central idea of the ethics of memory is that when radical evil attacks our shared humanity, we ought as human beings to remember the victims. Margalit's work offers a philosophy for our time, when, in the wake of overwhelming atrocities, memory can seem more crippling than liberating, a force more for revenge than for reconciliation. The ethics of memory draws on the resources of millennia of Western philosophy and religion to provide us with healing ideas that will engage all of us who care about the nature of our relations to others.

How to be decent, how to build a decent society, emerges out of Margalit's analysis of the corrosive functioning of humiliation in its many forms. This is a deeply felt book that springs from Margalit's experience at the borderland of conflicts.

Normal Rationality is a selection of the most important work of Edna Ullmann-Margalit, presenting some influential and widely admired essays alongside some that are not well known. She was an unorthodox and deeply original philosopher whose work illuminated the largest mysteries of human life. Much of her writing focuses on two fundamental questions. (1) How do people proceed when they cannot act on the basis of reasons, or project likely consequences? (2) How is social order possible? Ullmann-Margalit's answers, emphasizing what might be called biased rationality, are important not only for philosophy, but also for political science, psychology, sociology, cognitive science, economics (including behavioral economics), law, and even public policy. Ullmann-Margalit demonstrates that people have identifiable strategies for making difficult decisions, whether the question is small (what to buy at a supermarket) or big (whether to transform one's life in some large-scale way). She also shows that social dilemmas are solved by norms; that invisible-hand explanations take two identifiable (and dramatically different) forms; that trust can emerge in seemingly unpromising situations; and that considerateness is the foundation on which our relationships are organized in both the thin context of the public space and the intimate context of the family. One of the distinguishing features of Ullmann-Margalit's work is its close attention to the details of human experience, and its use of those details to offer fresh understandings of social phenomena. Her essays cast new light on a diverse assortment of problems in philosophy, social science, and individual lives.--

Twenty-five years ago, Edward Said's Orientalism spawned a generation of scholarship on the denigrating and dangerous mirage of "the East" in the Western colonial mind. But "the West" is the more dangerous mirage of our own time, Ian Buruma and Avishai Margalit argue, and the idea of "the West" in the minds of its self-proclaimed enemies remains largely unexamined and woefully misunderstood. Occidentalism is their groundbreaking investigation of the demonizing fantasies and stereotypes about the Western world that fuel such hatred in the hearts of others. We generally understand "radical Islam" as a purely Islamic phenomenon, but Buruma and Margalit show that while the Islamic part of radical Islam certainly is, the radical part owes a primary debt of inheritance to the West. Whatever else they are, al Qaeda and its ilk are revolutionary anti-Western political movements, and Buruma and Margalit show us that the bogeyman of the West who stalks their thinking is the same one who has haunted the thoughts of many other revolutionary groups, going back to the early nineteenth century. In this genealogy of the components of the anti-Western worldview, the same oppositions appear again and again: the heroic revolutionary versus the timid, soft bourgeois; the rootless, deracinated cosmopolitan living in the Western city, cut off from the roots of a spiritually healthy society; the sterile Western mind, all reason and no soul; the machine society, controlled from the center by a cabal of insiders—often Jews—pulling the hidden levers of power versus an organically knit-together one, a society of "blood and soil." The anti-Western virus has found a ready host in the Islamic world for a number of legitimate reasons, they argue, but in no way does that make it an exclusively Islamic matter.

xiii, 332 pages ; 22 cm

Jacket Copy: In 1921, at the age of eleven, Isaiah Berlin arrived in England from Riga, Latvia. By the time he was thirty he was at the heart of British intellectual life. He has remained its commanding presence ever since, and few would dispute that he was one of Britain's greatest thinkers. His reputation extends worldwide--as a great conversationalist, intellectual historian, and man of letters. He has been called the century's most inspired reader. Yet Berlin's contributions to thought--in particular to moral and political philosophy, and to liberal theory--are little understood, and surprisingly neglected by the academic world. In this book, they are shown to be animated by a single, powerful, subversive idea: value-pluralism which affirms the reality of a deep conflict between ultimate human values that reason cannot resolve. Though bracingly clear-headed, humane and realist, Berlin's value-pluralism runs against the dominant Western traditions, secular and religious, which avow an ultimate harmony of values. It supports a highly distinctive restatement of liberalism in Berlin's work--an agnostic liberalism, which is founded not on rational choice but on the radical choices we make when faced with intractable dilemmas. It is this new statement of liberalism, the central subject of John Gray's lively and lucid book, which gives the liberal intellectual tradition a new lease on life, a new source of life, and which comprises Berlin's central and enduring legacy.