One espeÂcialÂly appealÂing aspect of phiÂlosÂoÂphy, as a field of study, is that you don’t have to go anyÂwhere to learn it but the library. And these days, you don’t necÂesÂsarÂiÂly have to go there, now that so many philoÂsophÂiÂcal texts have become freely availÂable on the interÂnet. In the video above, phiÂlosÂoÂphy YouTuÂber Jared HenÂderÂson recÂomÂmends sevÂen books through which anyÂone can get a solÂid introÂducÂtion to the subÂject. They are as folÂlows: Bertrand RusÂsell’s The ProbÂlems of PhiÂlosÂoÂphy, Simon BlackÂburn’s Think, the comÂplete works of PlaÂto, MarÂcus AureÂlius’ MedÂiÂtaÂtions, St. Augustine’s ConÂfesÂsions, RenĂ© Descartes’ MedÂiÂtaÂtions on First PhiÂlosÂoÂphy, and John StuÂart Mill’s On LibÂerÂty.
Why these books? Though writÂten for the genÂerÂal pubÂlic, The ProbÂlems of PhiÂlosÂoÂphy has also proven useÂful to HenÂderÂson in teachÂing introÂducÂtoÂry coursÂes, not least thanks to RusÂselÂl’s eloÂquent defense of philoÂsophÂiÂcal study itself. Think, a more recentÂly writÂten broad surÂvey, “introÂduces you to some topÂics that almost everyÂone is interÂestÂed in: free will, the probÂlems of knowlÂedge and ratioÂnalÂiÂty, the exisÂtence of God, the exisÂtence of the self, the probÂlems of ethics.” And givÂen the scope of PlaÂto’s writÂings, if you careÂfulÂly read through them all, you’ll be “a remarkÂably difÂferÂent perÂson at the end of that process.”
The name of MarÂcus AureÂlius, who ruled the Roman Empire in the midÂdle of the secÂond cenÂtuÂry, has lateÂly become an even betÂter-known than it already was thanks to a resurÂgence of pubÂlic interÂest in StoÂicism. HenÂderÂson recÂomÂmends his MedÂiÂtaÂtions as an examÂple of “phiÂlosÂoÂphy as a way of life.” In the ConÂfesÂsions, AugusÂtine blends “poetÂry, theÂolÂoÂgy, and phiÂlosÂoÂphy in a realÂly comÂpelling way,” dealÂing with such matÂters as “the nature of time,” “motiÂvaÂtion and the will” and “the metaÂphysics of evil.” Descartes’ MedÂiÂtaÂtions offers not just a primer on skepÂtiÂcism, but also the conÂtest for the famous line “I think, thereÂfore I am.” MilÂl’s On LibÂerÂty opens the path to trace modÂern, much-thrown-around politÂiÂcal notions (includÂing the titÂuÂlar one) back to their sources.
These books, as HenÂderÂson stressÂes, conÂstiÂtute a startÂing point, not a goal in themÂselves. Read them, and you’ll get a much clearÂer sense of what phiÂlosÂoÂphy deals with, but also where your own philoÂsophÂiÂcal interÂests lie. The field has a long hisÂtoÂry, after all, and in that time it has grown so vast that no one, no matÂter how seriÂousÂly dedÂiÂcatÂed, can walk all of its intelÂlecÂtuÂal paths. WhatÂevÂer the parÂticÂuÂlar realm of phiÂlosÂoÂphy to which your incliÂnaÂtions take you, don’t be surÂprised if you find yourÂself revisÂitÂing these very same books time and again. Nobody ever truÂly masÂters PlaÂto, MarÂcus AureÂlius, Descartes, or Mill, and on some levÂel, phiÂlosÂoÂphy itself keeps its pracÂtiÂtionÂers eterÂnal novices. The imporÂtant thing is to culÂtiÂvate and mainÂtain what the Zen BudÂdhists call “beginÂner’s mind” — but then, that’s a whole othÂer branch of phiÂlosÂoÂphy.
RelatÂed conÂtent:
135 Free PhiÂlosÂoÂphy eBooks
IntroÂducÂtion to PhiÂlosÂoÂphy: A Free Course
IntroÂducÂtion to PhiÂlosÂoÂphy: A Free Online Course from the UniÂverÂsiÂty of EdinÂburgh
Based in Seoul, ColÂin Marshall writes and broadÂcasts on cities, lanÂguage, and culÂture. His projects include the SubÂstack newsletÂter Books on Cities and the book The StateÂless City: a Walk through 21st-CenÂtuÂry Los AngeÂles. FolÂlow him on the social netÂwork forÂmerÂly known as TwitÂter at @colinmarshall.
The MediÂaÂtions is a realÂly silÂly place to start with phiÂlosÂoÂphy. I have no idea why StoÂicism is so popÂuÂlar online, I guess because it’s a form of self-help that’s not as embarÂrassÂing to have on your shelf as “Rich Dad, Poor Dad.”
These recÂomÂmenÂdaÂtions are mostÂly the works of (excuse the cliche) dead white men. CriÂtiques of philoÂsophÂiÂcal funÂdaÂmenÂtals (e.g. phiÂlosÂoÂphy is/should strive to be indeÂpenÂdent of the social dimenÂsion of human expeÂriÂence) are nowhere to be found. The PlaÂtonÂic/ÂNeo-PlaÂtonÂic AugusÂtinÂian traÂdiÂtion is now (since AugusÂtine) funÂdaÂmenÂtal to many forms of ChrisÂtianÂiÂty, includÂing those who believe that perÂseÂcutÂing those who defame us is a perÂfectÂly fine thing to do (see Augustine’s comÂmenÂtary on The SerÂmon on the Mount). I’m surÂprised Open CulÂture would introÂduce such an “introÂducÂtoÂry” list withÂout any conÂtext for these choicÂes. Boo.