A thought-provoking contribution to the renaissance of interest in Bergson, this study brings him to a new generation of readers. Ansell-Pearson contends that there is a Bergsonian revolution, an upheaval in philosophy comparable in significance to those that we are more familiar with, from Kant to Nietzsche and Heidegger, that make up our intellectual modernity. The focus of the text is on Bergson's conception of philosophy as the discipline that seeks to 'think beyond the human condition'. Not that we are caught up in an existential predicament when the appeal is made to think beyond the human condition; rather that restricting philosophy to the human condition fails to appreciate the extent to which we are not simply creatures of habit and automatism, but also organisms involved in a creative evolution of becoming. Ansell-Pearson introduces the work of Bergson and core aspects of his innovative modes of thinking; examines his interest in Epicureanism; explores his interest in the self and in time and memory; presents Bergson on ethics and on religion, and illuminates Bergson on the art of life.

In this thesis the author firstly investigates various terms related to tathagatagarbha in the Srimalasutra. Secondly he focuses on the languages features of its Sanskrit fragments in the Schoyen Collection. It turns out that none of their noticeable language features can ultimately suggest the school-affiliation of the Srimalasutra. Thirdly he analyzes its paleographical features. Besides, the author conducts an initial study of textual history the Srimalasutra, and discusses the older recension(s) of the Srimalasutra based on the Sanskrit morphology, criteria of lectio difficilior and lectio facilior, ascertainment of later contents in the course of transmission, and the development of Buddhist doctrine. Finally he provides a careful textual collation, and makes an annotated translation.

What does it really mean to be modern? The contributors to this collection offer critical attempts both to re-read Max Weber's historical idea of disenchantment and to develop further his understanding of what the contested relationship between modernity and religion represents. The approach is distinctive because it focuses on disenchantment as key to understanding those aspects of modern society and culture that Weber diagnosed. This is in opposition to approaches that focus on secularization, narrowly construed as the rise of secularism or the divide between religion and politics, and that then conflate this with modernization as a whole. Other novel contributions are discussions of temporality - meaning the sense of time or of historical change that posits a separation between an ostensibly secular modernity and its religious past - and of the manner in which such a sense of time is constructed and disseminated through narratives that themselves may resemble religious myths. It reflects the idea that disenchantment is a narrative with either Enlightenment, Romantic, or Christian roots, thereby developing a conversation between critical studies in the field of secularism (such as those of Talal Asad and Gil Anidjar) and conceptual history approaches to secularization and modernity (such as those of Karl Loewith and Reinhart Koselleck), and in the process creates something that is more than merely the sum of its parts.

Nietzsche's famous attack upon established Christianity and religion is brought to the reader in this superb hardcover edition of The Antichrist, introduced and translated by H.L. Mencken. The incendiary tone throughout The Antichrist separates it from most other well-regarded philosophical texts; even in comparison to Nietzsche's earlier works, the tone of indignation and conviction behind each argument made is evident. There is little lofty ponderousness; the book presents its arguments and points at a blistering pace, placing itself among the most accessible and comprehensive works of philosophy. The Antichrist comprises a total of sixty-two short chapters, each with distinct philosophical arguments or angle upon the targets of Christianity, organised religion, and those who masquerade as faithful but are in actuality anything but. Pointedly opposed to notions of Christian morality and virtue, Nietzsche vehemently sets out a case for the faith's redundancy and lack of necessity in human life.