Across these essays Arnold Berleant demonstrates how aesthetic values and theory can be used to reappraise our social practices. He tackles issues within the built environment, everyday life, and politics, breaking down the dichotomy between the natural and the human. His work represents a fresh approach to traditional philosophical questions in not only ethics, but in metaphysics, truth, meaning, psychology, phenomenology, and social and moral philosophy. Topics covered include the cultural aesthetics of environment, ecological aesthetics, the aesthetics of terrorism, and the subversion of beauty. The corruption of taste by the forces of commercial interests as well as how aesthetics can advance our understanding of violence are also considered. Berleant’s exploration is supported by his analysis of 19th-century art to the present day, starting with impressionism through to postmodernism and contemporary artistic interventions. By critically examining the field in this way and casting new light on social understanding and practice, this collection makes a substantive contribution in identifying and clarifying central human issues, guided by an understanding of aesthetic engagement as a powerful tool for social critique.

This book addresses the shifting status of the humanities through a national case study spanning two centuries. The societal function of the humanities is considered from the flexible perspective of knowledge politics in order to historicize notions of impact and intellectual organization that tend to be taken for granted. The focus on modern Sweden enables an extended but still empirically coherent historical analysis, inviting critical comparisons with the growing literature on the history of the humanities from around the world. In the Swedish case, the humanities were instrumental to the construction of modern societal institutions, political movements, and professional education in the second half of the 19th century, while in the 20th century, the sense of future-making shifted towards science and medicine, and later technology and economy. The very rationale of the humanities was thus put under pressure as their social contract required novel negotiations. Their state and connections to society were nevertheless of a complex and ambiguous character, as is demonstrated by this volume whose contributions explore the many faces and places of the modern humanities.

Reality exists independently of human observers, but does the same apply to its structure? Realist ontologies usually assume so: according to them, the world consists of objects, these have properties and enter into relations with each other, more or less as we are accustomed to think of them. Against this view, Rein Raud develops a radical process ontology that does not credit any vantage point, any scale or speed of being, any range of cognitive faculties with the privilege to judge how the world 'really' is. In his view, what we think of as objects are recast as fields of constitutive tensions, cross-sections of processes, never in complete balance but always striving for it and always reconfiguring themselves accordingly. The human self is also understood as a fluctuating field, not limited to the mind but distributed all over the body and reaching out into its environment, with different constituents of the process constantly vying for control. The need for such a process philosophy has often been voiced, but rarely has there been an effort to develop it in a systematic and rigourous manner that leads to original accounts of identity, continuity, time, change, causality, agency and other topics. Throughout his new book, Raud engages with an unusually broad range of philosophical schools and debates, from New Materialism and Object-Oriented Ontology to both phenomenological and analytical philosophy of mind, from feminist philosophy of science to neurophilosophy and social ontology. Being in Flux will be of interest to students and scholars in philosophy and the humanities generally and to anyone interested in current debates about realism, materialism and ontology.

What is moral progress? Are we striving for moral progress when we seek to 'make the world a better place'? What connects the different ways in which moral agents, their actions, and the world can become morally better? This book proposes an explication of the abstract concept of moral progress and explores its relation to our moral lives. Integrating the perspectives of rival normative theories, it draws a clear distinction between ethical and moral progress and makes the case that moral progress can neither happen merely in theory, nor come about by a fluke. Still, the ideal of moral progress as a deliberate improvement in practices with a positive impact on the world is but one of several types of moral progress, relating in different ways to the theoretical and practical capacities of moral agents. No elevated level of sophistication in these capacities is required for moral progress to be possible, and the abstract idea of moral progress need not be on moral agents' minds in the pursuit of the morally better. However, a desire for impactful moral progress, far from being a moral fetish, marks a particularly valuable moral outlook.

The book by Professor Kurbanov Marat Ahnafovich is about a new worldview, a new teaching on the way to self-awareness, to understanding the planet and Universe as a whole, to knowing good from evil. The book uncovers that knowledge which the new Man, the new generation that has been born on the planet in new conditions should accept. The book gives the reader an opportunity to accept the new laws of the world, whiteout which step the future of all humanity is impossible; it gives the key to understanding the Unity of the Universe. Accept this book and you will be One with the World, with the whole Universe The book has healing powers. Homo Sapiens Accept and understand Everything Because Everything - is in you, and, as Everything is in you, then, it is what the Creation is, because Creation is the essence of Homo Sapiens.

What does it mean to exercise patience? What does it mean to endure, to wait, and to persevere-and, on other occasions, to reject patience in favor of resistance, haste, and disruptive action? And what might it mean to describe God as patient? Might patience play a leading role in a Christian account of God's creative work, God's relationship to ancient Israel, God's governance of history, and God's saving activity? The first instalment of Patience-A Theological Exploration engages these questions in searching, imaginative, and sometimes surprising ways. Following reflections on the biblical witness and the nature of constructive theological inquiry, its interpretative chapters engage landmark works by a number of ancient, medieval, modern, and contemporary authors, disclosing both the promise and peril of talk about patience. Patience stands at the center of this innovative account of God's creative work, God's relationship with ancient Israel, creaturely sin, scripture, and God's broader providential and salvific purposes.

Written with verve and a mordant wit, 'The Wheels of Society' is a vivid, cogent, ground-breaking proposal for us to re-think ourselves in order to steer civilisation back to safety. As a species we seem to cling on to the power and influence of 'the old normal'. Forests and valleys are decimated so that businessmen can be in Manchester 30 minutes faster; thousands of airline seats are sold for the price of a free-range chicken so that hundreds of short-haul planes can devastate the atmosphere and enable drunken escapades in Barcelona rather than Soho; the rich get even richer and the poor get Covid 19. Bankers conspire in the fraudulent abuse of people's savings, yet can keep their loot, saved by governments supposed to protect their citizens but who fail to hold a single perpetrator to account. Is this how we are supposed to be? The biology of society becomes visible when hubris is side-stepped. First, natural selfishness must be overcome before individuals can assemble altruistically into a working group - a rather wonderful achievement. Our cooperating groups, which make up the hierarchy of society, are living things in their own right. Then, once assembled, the group must perform trial-and-error cycles to do life's vital functions. Wilson's 'assembly-and-performance thinking' combines these two mechanisms into a simple scientific theory of society which applies, with variations, to all cooperating creatures - not just to humans.

The content in this work is fiction, fiction in the sense that the main character through which the eyes of this metaphysical and philosophical journey is viewed, Charlie, is not a real character, nor are his counterparts and foils through which he explores various topics such as love, the meaning of existence or the origins of the cosmos and how our understanding of these abstract ideas have evolved since the dawn of civilization. But like any work of fiction, the characters do have some basis in real experience, from which of course nothing can be created. The intent of the work is to explore the foundations and evolution of knowledge and the boundaries between reason and faith, boundaries which from the author's perspective are not quite as clear as some might have us believe. And the point of going through the exercise, the purpose as it were, is not only for the author to come to a better understanding of how all our modern branches of science hang together, how they have come to be given their socio-political and historical context, but also for others to share in his journey and perhaps learn something along the way. Since the birth of language and thought even, going back thousands of years and even prior to the dawn of civilization itself, mankind has attempted to answer two fundamental questions, questions that have spurred countless creative forces and branches of thought over the centuries; namely who we are and from whence we came. The answers to these questions, no matter what race, religion or creed the seeker might be, or what philosophy or religion they might adhere to, are inextricably linked to each other. This journey of trying to understand our place in the world, and the origins of the universe itself, is an ageless quest that in many respects distinguishes mankind from the rest of the creatures on the planet. Furthermore, this very same quest to answer the same questions fuels not only scientific development but also is the basis for theology and religion, both approaching the same set of questions with a different set of tools and with a different mindset but both trying to answer the same set of basic questions as to who we are and how we got here. From the author's perspective, in order to answer these questions effectively in the Information Age, we should have at least some understanding of the history of our answers to these questions as they have evolved over time. For we all build our collective knowledge on those that have come before us, whether we recognize this or not. And in turn, that in building this bridge, a common metaphor used throughout the work, we must leverage the tool of metaphysics, a term originally coined by Aristotle but in the context of this work implies a level of abstraction that sits above physics as we understand it in today's world but also provides a conceptual underpinning to all of the branches of knowledge that collectively make up our ?understanding? of the world and out place in it. In doing so, it is the author's hope that we can not only come to a more complete and fuller understanding of the answers to these basic human questions that have plagued mankind since time immemorial, but also at the same time perhaps develop a deeper understanding of the problems of life in the Information Age and how we might best approach them, or cope with them, in way that not only benefits ourselves as individuals but to society as a whole, to which our individual well-being depends upon whether or not we recognize it or not.