Writing in an age when the call for the rights of man had brought revolution to America and France, Mary Wollstonecraft produced her own declaration of female independence in 1792. Passionate and forthright, A Vindication of the Rights of Woman attacked the prevailing view of docile, decorative femininity, and instead laid out the principles of emancipation: an equal education for girls and boys, an end to prejudice, and for women to become defined by their profession, not their partner.

Mary Wollstonecraft's work was received with a mixture of admiration and outrage, yet it established her as the mother of modern feminism. She firmly established the demand for women’s emancipation in the context of the ever-widening urge for human rights and individual freedom that surrounded the great upheavals of the French and American revolutions.

Challenging the prevailing culture that trained women to be nothing more than docile, decorative wives and mothers, Wollstonecraft was an ardent advocate of equal education and the full development of women’s rational capacities. In A Vindication of the Rights of Woman, she dared to ask a question whose urgency is undiminished in our time: how can women be both female and free?

The Ego and Its Own is an 1844 work by Max Stirner. It presents a radically nominalist and individualist critique of Christianity, nationalism, and traditional morality, as well as humanism, utilitarianism, liberalism, and much of the then-burgeoning socialist movement. Stirner advocates for an amoral (though not inherently immoral or antisocial) egoism.

Ego emphasizes owness as self-description, moving past fixed conceptions of the Self and Other through the recognition of power relations and self-discovery of the mind.

Johann Kaspar Schmidt (1806-1856), also known as Max Stirner, was a German philosopher who is often considered one of the pioneers in anarchism, nihilism, existentialism, and postmodernism. His ideas challenge the enslavement of the mind by religion and nationalism, advocating for individual freedom and autonomy.

At the heart of this classic, seminal book is Julian Jaynes's still-controversial thesis that human consciousness did not begin far back in animal evolution but instead is a learned process that came about only three thousand years ago and is still developing.

The implications of this revolutionary scientific paradigm extend into virtually every aspect of our psychology, our history and culture, our religion — and indeed our future.

Thomas S. Kuhn's classic book The Structure of Scientific Revolutions is a landmark in intellectual history. It reshaped our understanding of the scientific enterprise and human inquiry in general. Kuhn challenged long-standing assumptions about scientific progress, arguing that transformative ideas don’t arise from the gradual process of experimentation and data accumulation, but instead occur outside of "normal science."

His ideas on how scientific revolutions bring order to the anomalies that amass over time in research experiments are still instructive in today’s biotech age. This essential work includes an insightful introduction by Ian Hacking, which clarifies terms popularized by Kuhn, including "paradigm" and "incommensurability," and applies Kuhn’s ideas to the science of today.

This edition is newly designed with an expanded and updated index, providing important background information as well as a contemporary context.

بين طيات هذا الكتاب سلسلة خطابات ألقاها الدكتور علي شريعتي في قاعة "حسينية الإرشاد" بطهران سجلت على أشرطة، ثم نقلت كتابة على الورق، بدون تغيير أو تطويل أو تقصير أو تقديم أو تأخير، فجمعت دفتي كتاب سمي النباهة الاستحمار.

وفي هذا الكتاب يقول الدكتور علي شريعتي: إنه لمن سوء الحظ أن لا ندرك ما يراد بنا، فيصرفوننا عما ينبغي أن نفكر فيه من مصير مجتمعنا أو أفكر فيه أنا من مصيري كإنسان، إلى أن نفكر في أشياء نحسبها راقية جداً وعظيمة ومشرِّفة، فيصيبون الهدف دون أن نشعر!

ومن أجل هذا قلت في مكان آخر: "إذا لم تكن حاضر الذهن في "الموقف" فكن أينما أردت، المهم أنك لم تحضر الموقف، فكن أينما شئت: واقفاً للصلاة أم جالساً للخمرة، كلاهما واحد".

إن المستعمرين لا يدعونك لما تستاء منه دائماً، فيثيرون انزجارك فتنفر منهم الى المكان الذي ينبغي أن تصير اليه! بل يختارون دعوتك حسب حاجتهم، فيدعونك احياناً الى ما تعتقده أمراً طيباً من أجل القضاء على حق كبير، حق مجتمع أو إنسان، وأحياناً تدعى لتنشغل في حق آخر، فيقضون هم على حق آخر هو أولى.

عندما يشب حريق في بيتك، ويدعوك أحدهم للصلاة والتضرع الى الله، ينبغي عليك ان تعلم أنها دعوة خائن، فكيف الى عمل آخر؟ فالأهتمام بغير إطفاء الحريق، والإنصراف عنه الى عمل آخر، ما هو الا استحمار، وإن كان عملاً مقدساً أو غير مقدس.