Schopenhauer, the "philosopher of pessimism", makes it very plain that he regards the world and our life in it as a bad joke. But if the world is indifferent to our fate, it doesn't thwart us on purpose. The world's facade is supported by what Schopenhauer calls the Universal Will, blind and without purpose. This Will brings on all our misery and suffering; our only hope is to liberate ourselves from its power and from the trappings of individualism and egoism that are at its mercy.

Just a century after it had begun, philosophy entered its greatest age with the appearance of Socrates, who spent so much of his time talking about philosophy on the streets of Athens that he never got around to writing anything down. His method of aggressive questioning, called dialectic, was the forerunner of logic; he used it to cut through the twaddle of his adversaries and arrive at the truth. Rather than questioning the world, he believed, we would be better off questioning ourselves.

Spinoza's brilliant metaphysical system was derived neither from reality nor experience. Starting from basic assumptions, with a series of geometric proofs he built a universe which was also God, one and the same thing, the classic example of pantheism. Although his system seems an oddity today, Spinoza's conclusions are deeply in accord with modern thought, from science (the holistic ethics of today's ecologists) to politics (the idea that the state exists to protect the individual).

We see our age as the greatest in human history, filled with seemingly unending originality. Yet such dynamism is not a necessary characteristic of great eras. Among the most long-lasting and stable civilizations was that of medieval Europe. There stasis was achieved, and with it a stability that permitted the development of structured thought and intellectual embellishment of unparalleled degree.

"If we accept Wittgenstein's word for it," Paul Strathern writes, "he is the last philosopher. In his view, philosophy in the traditional sense was finished."

Karl Marx's devastating critique of capitalism, and his proposal of communism as the answer to the failings of the capitalist system, bore their greatest fruits in the twentieth century with the formation of the communist state in the Soviet Union. This great venture has now all but completely failed. Yet the force of the communist belief offered the prospect of "justice on this earth" to countless numbers. And Marx's critique has influenced generations of thinkers who call themselves Marxists.

Immanuel Kant taught and wrote prolifically about physical geography yet never traveled further than forty miles from his home in Kvnigsberg. How appropriate it is then that in his philosophy he should deny that all knowledge was derived from experience. He insisted that all experience must conform to knowledge. According to Kant, space and time are subjective; along with various "categories," they help us to see the phenomena of the world, though never its true reality.

David Hume reduced philosophy to ruins: he denied the existence of everything, except our actual perceptions themselves. I alone exist, he argued, and the world is nothing more than part of my consciousness. Yet we know that the world remains, and we go on as before. What Hume expressed was the status of our knowledge about the world, a world in which neither religion nor science is certain.

In Rousseau we encounter a walking ego, naked sensibility. Feeling triumphs over intellectual argument in his works, which are both deeply stirring and deeply inconsistent. Yet while his contemporaries Kant and Hume may have been superior academic philosophers, the sheer power of Rousseau's ideas was unequaled in his time. It was he who encouraged the introduction of both liberty and irrationality into the public domain.

Rene Descartes spent most of his childhood in solitude, a situation that also came to characterize his adult life. Fortunately, these countless lonely hours helped Descartes produce the declaration that changed all philosophy: "I think, therefore I am." Eventually convincing himself to doubt and disregard sensory knowledge, Descartes found he could prove his existence through his thoughts. This internal information, he believed, was the true reality and external forces were hopelessly deceiving.

Kierkegaard wasn't really a philosopher in the academic sense. Yet he produced what many people expect of philosophy. His subject was the individual and his or her existence, the "existing being." In Kierkegaard's view, this purely subjective entity lay beyond the reach of reason, logic, philosophical systems, theology, or even "the pretenses of psychology." Nonetheless, it was the source of all these subjects. The branch of philosophy to which Kierkegaard gave birth has come to be known as existentialism.

In St. Augustine in 90 Minutes, Paul Strathern offers a concise, expert account of St. Augustine's life and ideas and explains their influence on man's struggle to understand his existence in the world. The book also includes selections from St. Augustine's work, a brief list of suggested readings for those who wish to delve deeper, and chronologies that place St. Augustine within his own age and in the broader scheme of philosophy.

Aristotle wrote on everything from the shape of seashells to sterility, from speculations on the nature of the soul to meteorology, poetry, art, and even the interpretation of dreams. Apart from mathematics, he transformed every field of knowledge that he touched. Above all, Aristotle is credited with the founding of logic. When he first divided human knowledge into separate categories, he enabled our understanding of the world to develop in a systematic fashion.

One of the two major philosophical traditions of the twentieth century was linguistic analysis, derived largely from Wittgenstein. The other, diametrically opposed, came from Heidegger, and its fundamental question was, "What is the meaning of existence?" For Heidegger, this question could not simply be "analyzed away". It was beyond the reach of logic or reason. It was the primary "given" of every individual life. To confront it, Heidegger needed to develop an entire new form of philosophy.

With Friedrich Nietzsche, philosophy was dangerous not only for philosophers but for everyone. His ideas presaged a collective madness that had horrific consequences in Europe in the early 1900s. Though his philosophy is more one of aphorisms than a system, it is brilliant, persuasive, and incisive. His major concept is the will to power, which he saw as the basic impulse for all our acts. Christianity he saw as a subtle perversion of this concept, thus Nietzsche's famous pronouncement, "God is dead."

With Friedrich Nietzsche, philosophy was dangerous not only for philosophers but for everyone. His ideas presaged a collective madness that had horrific consequences in Europe in the early 1900s. Though his philosophy is more one of aphorisms than a system, it is brilliant, persuasive, and incisive. His major concept is the will to power, which he saw as the basic impulse for all our acts. Christianity he saw as a subtle perversion of this concept, thus Nietzsche's famous pronouncement, "God is dead."

Kierkegaard wasn't really a philosopher in the academic sense. Yet he produced what many people expect of philosophy. His subject was the individual and his or her existence, the "existing being." In Kierkegaard's view, this purely subjective entity lay beyond the reach of reason, logic, philosophical systems, theology, or even "the pretenses of psychology." Nonetheless, it was the source of all these subjects. The branch of philosophy to which Kierkegaard gave birth has come to be known as existentialism.

"If we accept Wittgenstein's word for it," Paul Strathern writes, "he is the last philosopher. In his view, philosophy in the traditional sense was finished."

David Hume reduced philosophy to ruins: he denied the existence of everything, except our actual perceptions themselves. I alone exist, he argued, and the world is nothing more than part of my consciousness. Yet we know that the world remains, and we go on as before. What Hume expressed was the status of our knowledge about the world, a world in which neither religion nor science is certain.

Schopenhauer, the "philosopher of pessimism", makes it very plain that he regards the world and our life in it as a bad joke. But if the world is indifferent to our fate, it doesn't thwart us on purpose. The world's facade is supported by what Schopenhauer calls the Universal Will, blind and without purpose. This Will brings on all our misery and suffering; our only hope is to liberate ourselves from its power and from the trappings of individualism and egoism that are at its mercy.