A deluxe paperback edition: Thomas Cleary's brilliant translation of the sayings of Confucius presented in the order of the 64 classic I Ching hexagrams.

In this original work of systematic philosophy, David Dilworth places the major texts of Western and Oriental philosophy and religion, both ancient and modern, into one comparative framework. His study reveals affinities between thinkers who lived centuries and continents apart and produces numerous insights by bringing great philosophical texts together into a single purview. "This is a provocative and challenging book: far-reaching in scope and implication, worldwide in its vision, yet inescapably Aristotelian in its grounding. It is to be hoped that it will acquaint more Western readers with Chinese philosophy, while spurring Asian thinkers to offer counterproposals about the crucial issues of philosophy in their respective traditions and the best methods to compare them."-Carl Becker, Journal of Asian Studies "The work opens new interpretive possibilities for intra- and inter-textual reflection on a grand scale."-Edith Wyschogrod, Queens College "Philosophers East or West should buy and read this book."-Robert Magnolia, Tamkang University and National Taiwan University, Taiwan

According to the mandala principle, a prominent feature of tantric Buddhism, all phenomena are part of one reality. Whether good or bad, happy or sad, clear or obscure, everything is interrelated and reflects a single totality. As Ch?gyam Trungpa explains in this book, from the perspective of the mandala principle, existence is orderly chaos. There is chaos and confusion because everything happens by itself, without any external ordering principle. At the same time, whatever happens expresses order and intelligence, wakeful energy and precision. Through meditative practices associated with the mandala princliple, the opposites of experience - confusion and enlightenment, chaos and order, pain and pleasure - are revealed as inseperatble parts of a total vision of reality.

This is the standard general account in English of Islamic philosophy and theology. It takes the reader from the religio-political sects of the Kharijites and the Shiites through to the assimilation of Greek thought in the medieval period, and onto the early modern period. Watt concludes with an analysis of Western influences on modern Islamic theology.

The philosophy of Lao-Tze is consciously paradoxical and poetic: therapeutic and deconstructional rather than analytic. It offers a guide to practical action which verges on mysticism: how to exercise strength without needing to be strong, how to win by yielding. Lao-Tze's exhortation to act while not-acting or 'doing nothing' has astonished and fascinated Chinese and Westerners alike.

The second volume of The Cambridge History of Jewish Philosophy provides a comprehensive overview of Jewish philosophy from the seventeenth century to the present day. Written by a distinguished group of experts in the field, its essays examine how Jewish thinking was modified in its encounter with modern Europe and America and challenge longstanding assumptions about the nature and purpose of modern Jewish philosophy. The volume also treats modern Jewish philosophy's continuities with premodern texts and thinkers, the relationship between philosophy and theology, the ritual and political life of the people of Israel and the ways in which classic modern philosophical categories help or hinder Jewish self-articulation. These essays offer readers a multi-faceted understanding of the Jewish philosophical enterprise in the modern period.

The several Brahmin hands who wrote the Laws of Manu drew on jurisprudence, philosophy and religion to create an extraordinary, encyclopaedic model of how life should be lived, in public and in private, by Untouchables as well as by priests and kings, by women as well as by men.

The Sanskrit text was first translated into English in 1794, and translations into other European languages swiftly followed. For Nietzsche the human wisdom of Manu far surpassed that of the New Testament; for the British Raj it seemed to be the perfect tool with which to rule the Hindu. No understanding of modern India is possible without it, and in the richness of its ideas, its aphoristic profundity and its relevance to universal human dilemmas Manu stands beside the great epics, the Mahãbhãrata and the Rãmãyana.

Many commentators find Manu contradictory and ambiguous; others perceive a clear thematic integrity; and the argument is renewed by Wendy Doniger and Brian K. Smith in their illuminating Introduction. Wendy Doniger provides a landmark translation, the first authoritative English rendering this century. It is also the first to set the unadulterated text in narrative form, making it accessible and enjoyable both to specialist scholars and to a wider audience.

Nature conservation planning tends to be driven by models based on Western norms and science, but these may not represent the cultural, philosophical and religious contexts of much of Asia. This book provides a new perspective on the topic of sacred natural sites and cultural heritage by linking Asian cultures, religions and worldviews with contemporary conservation practices and approaches. The chapters focus on the modern significance of sacred natural sites in Asian protected areas with reference, where appropriate, to an Asian philosophy of protected areas. Drawn from over 20 different countries, the book covers examples of sacred natural sites from all of IUCN's protected area categories and governance types. The authors demonstrate the challenges faced to maintain culture and support spiritual and religious governance and management structures in the face of strong modernisation across Asia. The book shows how sacred natural sites contribute to defining new, more sustainable and more equitable forms of protected areas and conservation that reflect the worldviews and beliefs of their respective cultures and religions. The book contributes to a paradigm-shift in conservation and protected areas as it advocates for greater recognition of culture and spirituality through the adoption of biocultural conservation approaches.

Pairing full-length scholarly essays with shorter pieces drawn from scholarly blogs and conference presentations, as well as commissioned interviews and position statements, Debates in the Digital Humanities 2016 reveals a dynamic view of a field in negotiation with its identity, methods, and reach. Pieces in the book explore how DH can and must change in response to social justice movements and events like #Ferguson; how DH alters and is altered by community college classrooms; and how scholars applying DH approaches to feminist studies, queer studies, and black studies might reframe the commitments of DH analysts. Numerous contributors examine the movement of interdisciplinary DH work into areas such as history, art history, and archaeology, and a special forum on large-scale text mining brings together position statements on a fast-growing area of DH research. In the multivalent aspects of its arguments, progressing across a range of platforms and environments, Debates in the Digital Humanities 2016 offers a vision of DH as an expanded field-new possibilities, differently structured. Published simultaneously in print, e-book, and interactive webtext formats, each DH annual will be a book-length publication highlighting the particular debates that have shaped the discipline in a given year. By identifying key issues as they unfold, and by providing a hybrid model of open-access publication, these volumes and the Debates in the Digital Humanities series will articulate the present contours of the field and help forge its future. Contributors: Moya Bailey, Northeastern U; Fiona Barnett; Matthew Battles, Harvard U; Jeffrey M. Binder; Zach Blas, U of London; Cameron Blevins, Rutgers U; Sheila A. Brennan, George Mason U; Timothy Burke, Swarthmore College; Rachel Sagner Buurma, Swarthmore College; Micha Cardenas, U of Washington-Bothell; Wendy Hui Kyong Chun, Brown U; Tanya E. Clement, U of Texas-Austin; Anne Cong-Huyen, Whittier College; Ryan Cordell, Northeastern U; Tressie McMillan Cottom, Virginia Commonwealth U; Amy E. Earhart, Texas A&M U; Domenico Fiormonte, U of Roma Tre; Paul Fyfe, North Carolina State U; Jacob Gaboury, Stony Brook U; Kim Gallon, Purdue U; Alex Gil, Columbia U; Brian Greenspan, Carleton U; Richard Grusin, U of Wisconsin, Milwaukee; Michael Hancher, U of Minnesota; Molly O'Hagan Hardy; David L. Hoover, New York U; Wendy F. Hsu; Patrick Jagoda, U of Chicago; Jessica Marie Johnson, Michigan State U; Steven E. Jones, Loyola U; Margaret Linley, Simon Fraser U; Alan Liu, U of California, Santa Barbara; Elizabeth Losh, U of California, San Diego; Alexis Lothian, U of Maryland; Michael Maizels, Wellesley College; Mark C. Marino, U of Southern California; Anne B. McGrail, Lane Community College; Bethany Nowviskie, U of Virginia; Julianne Nyhan, U College London; Amanda Phillips, U of California, Davis; Miriam Posner, U of California, Los Angeles; Rita Raley, U of California, Santa Barbara; Stephen Ramsay, U of Nebraska-Lincoln; Margaret Rhee, U of Oregon; Lisa Marie Rhody, Graduate Center, CUNY; Roopika Risam, Salem State U; Stephen Robertson, George Mason U; Mark Sample, Davidson College; Jentery Sayers, U of Victoria; Benjamin M. Schmidt, Northeastern U; Scott Selisker, U of Arizona; Jonathan Senchyne, U of Wisconsin, Madison; Andrew Stauffer, U of Virginia; Joanna Swafford, SUNY New Paltz; Toniesha L. Taylor, Prairie View A&M U; Dennis Tenen; Melissa Terras, U College London; Anna Tione; Ted Underwood, U of Illinois, Urbana-Champaign; Ethan Watrall, Michigan State U; Jacqueline Wernimont, Arizona State U; Laura Wexler, Yale U; Hong-An Wu, U of Illinois, Urbana-Champaign.

Apocalypse-cinema is not only the end of time that has so often been staged as spectacle in films like 2012, The Day After Tomorrow, and The Terminator. By looking at blockbusters that play with general annihilation while also paying close attention to films like Melancholia, Cloverfield, Blade Runner, and Twelve Monkeys, this book suggests that in the apocalyptic genre, film gnaws at its own limit. Apocalypse-cinema is, at the same time and with the same double blow, the end of the world and the end of the film. It is the consummation and the (self-)consumption of cinema, in the form of an acinema that Lyotard evoked as the nihilistic horizon of filmic economy. The innumerable countdowns, dazzling radiations, freeze-overs, and seismic cracks and crevices are but other names and pretexts for staging film itself, with its economy of time and its rewinds, its overexposed images and fades to white, its freeze-frames and digital touch-ups. The apocalyptic genre is not just one genre among others: It plays with the very conditions of possibility of cinema. And it bears witness to the fact that, every time, in each and every film, what Jean-Luc Nancy called the cine-world is exposed on the verge of disappearing. In a Postface specially written for the English edition, Szendy extends his argument into a debate with speculative materialism. Apocalypse-cinema, he argues, announces itself as cinders that question the “ultratestimonial” structure of the filmic gaze. The cine-eye, he argues, eludes the correlationism and anthropomorphic structure that speculative materialists have placed under critique, allowing only the ashes it bears to be heard.

Germany and Japan are two of the worldwide leading countries in robotics research. Robotics as a key technology introduces technical as well as philosophical and cultural challenges. How can we use robots that have a human-like appearance in everyday life? Are there limits to technology? What are the cultural similarities and differences between Germany and Japan? These are some of the questions which are discussed in the book. Five chapters comprehend an intercultural and interdisciplinary framework including current research fields like Roboethics, Hermeneutics of Technologies, Technology Assessment, Robotics in Japanese Popular Culture and Music Robots. Contributions on cultural interrelations, technical visions and essays round out the content of this book.

This book explores the co-dependency of monotheism and idolatry by examining the thought of several prominent twentieth-century Jewish philosophers-Cohen, Buber, Rosenzweig, and Levinas. While all of these thinkers were keenly aware of the pitfalls of scriptural theism, to differing degrees they each succumbed to the temptation to personify transcendence, even as they tried either to circumvent or to restrain it by apophatically purging kataphatic descriptions of the deity. Derrida and Wyschogrod, by contrast, carried the project of denegation one step further, embarking on a path that culminated in the aporetic suspension of belief and the consequent removal of all images from God, a move that seriously compromises the viability of devotional piety. The inquiry into apophasis, transcendence, and immanence in these Jewish thinkers is symptomatic of a larger question. Recent attempts to harness the apophatic tradition to construct a viable postmodern negative theology, a religion without religion, are not radical enough. Not only are these philosophies of transcendence guilty of a turn to theology that defies the phenomenological presupposition of an immanent phenomenality, but they fall short on their own terms, inasmuch as they persist in employing metaphorical language that personalizes transcendence and thereby runs the risk of undermining the irreducible alterity and invisibility attributed to the transcendent other. The logic of apophasis, if permitted to run its course fully, would exceed the need to posit some form of transcendence that is not ultimately a facet of immanence. Apophatic theologies, accordingly, must be supplanted by a more far-reaching apophasis that surpasses the theolatrous impulse lying coiled at the crux of theism, an apophasis of apophasis, based on accepting an absolute nothingness-to be distinguished from the nothingness of an absolute-that does not signify the unknowable One but rather the manifold that is the pleromatic abyss at being's core. Hence, the much-celebrated metaphor of the gift must give way to the more neutral and less theologically charged notion of an unconditional givenness in which the distinction between giver and given collapses. To think givenness in its most elemental, phenomenological sense is to allow the apparent to appear as given without presuming a causal agency that would turn that given into a gift.

The Greek philosopher Protagoras, in the opening words of his lost book Truth, famously asserted, "Man is the measure of all things." This contention-that humanity cannot know the world except by means of human aptitudes and abilities-has endured through the centuries in the work of diverse writers. In this bold and creative new investigation into the philosophical and intellectual parameters of the question of the animal, Tom Tyler explores a curious fact: in arguing or assuming that knowledge is characteristically human, thinkers have time and again employed animals as examples, metaphors, and fables. From Heidegger's lizard and Popper's bees to Saussure's ox and Freud's wolves, Tyler points out, "we find a multitude of brutes and beasts crowding into the texts to which they are supposedly unwelcome." Inspired by the medieval bestiaries, Tyler's book features an assortment of "wild animals" (ferae)-both real and imaginary-who appear in the works of philosophy as mere ciferae, or ciphers; each is there deployed as a placeholder, of no importance or worth in their own right. Examining the work of such figures as Bataille, Moore, Nietzsche, Kant, Whorf, Darwin, and Derrida, among others, Tyler identifies four ways in which these animals have been used and abused: as interchangeable ciphers; as instances of generalized animality; as anthropomorphic caricatures; and as repetitive stereotypes. Looking closer, however, he finds that these unruly beasts persistently and mischievously question the humanist assumptions of their would-be employers. Tyler ultimately challenges claims of human distinctiveness and superiority, which are so often represented by the supposedly unique and perfect human hand. Contrary to these claims, he contends that the hand is, in fact, a primitive organ, and one shared by many different creatures, thereby undercutting one of the foundations of anthropocentricism and opening up the possibility of nonhuman, or more-than-human, knowledge.

"Creating True Peace" is both a profound work of spiritual guidance and a practical blueprint for peaceful inner change and global change. It is the Venerable Thich Nhat Hanh's answer to our deep-rooted crisis of violence and our feelings of helplessness, victimization, and fear. As a world-renowned writer, scholar, spiritual leader, and Zen Buddhist monk, Thich Nhat Hanh is one of the most visible, revered activists for peace and Engaged Buddhism -- the practice he created that combines mindful living and social action. Having lived through two wars in his native Vietnam, he works to prevent conflict of all kinds -- from the internal violence of individual thoughts to interpersonal and international aggression.

Now, in this new book, perhaps his most important work to date, Thich Nhat Hanh uses a beautiful blend of visionary insight, inspiring stories of peacemaking, and a combination of meditation practices and instruction to show us how to take Right Action. A book for people of all faiths, it is a magnum opus -- a compendium of peace practices that can help anyone practice nonviolent thought and behavior, even in the midst of world upheaval.

More than any of his previous books, "Creating True Peace" tells stories of Thich Nhat Hanh and his students practicing peace during wartime. These demonstrate that violence is an outmoded response we can no longer afford. The simple, but powerful daily actions and everyday interactions that Thich Nhat Hanh recommends can root out violence where it lives in our hearts and minds and help us discover the power to create peace at every level of life -- personal, family, neighborhood, community, state, nation, and world.

Whether dealing with extreme emotions and challenging situations or managing interpersonal and international conflicts, Thich Nhat Hanh relies on the 2,600-year-old traditional wisdom and scholarship of the Buddha, as well as other great scriptures. He teaches us to look more deeply into our thoughts and lives so that we can know what to do and what not to do to transform them into something better. With a combination of courage, sweetness, and candor, he tells us that we can make a difference; we are not helpless; we can create peace here and now. "Creating True Peace" shows us how.

Medieval Philosophy: A Multicultural Reader comprises a comparative, multicultural reading of the four main traditions of the medieval period with extensive sections on Greek-Byzantine, Latin, Jewish, and Islamic traditions. The book also includes an initial 'Predecessors' section, presenting readings (with introductions) from figures of antiquity upon whom all four traditions have drawn. Representative readings from each of the four great traditions are presented chronologically in four different tracks, along with engaging and accessible introductions to the traditions themselves, as well as each individual thinker-all selected and presented by noted scholars within each respective tradition. This groundbreaking collection: -Offers readings from early thinkers that contextualize the medieval traditions. -Presents, for the first time, extensive readings from the Byzantine Christian tradition that has wielded an important cultural influence from Russia and the Balkans to the Middle East and Northern Africa. -Chooses and interprets texts that are integrally important within each of these four traditions-living traditions that continue to shape values and beliefs today-rather than seen from an external point of view, such as that of a later school of philosophy. -Juxtaposes extensive readings from poetic and mystical elements within these traditions alongside the usual, often more analytical readings. -Features a timeline of the entire period, a map indicating the locations associated with philosophers included in this volume, an annotated guide to further reading on each of these traditions, and an index of names and of subjects that appear in the volume. Given its relevance for approaching the medieval world on its own terms, as well as for understanding the foundations of our own world, the volume is intended not only as an academic textbook and reference work, but as a readable and informative guide for the general reader who wishes to understand these great philosophical and religious traditions that continue to influence our world today-or perhaps to simply glean the wisdom from these enduring texts. This is a culturally inclusive title, which seeks to provide the reader with a rich, varied and comprehensive insight into the entirety of the medieval philosophical world.

In this treatise Ibn Rushd (Averroes) sets out to show that the Scriptural Law (shar') of Islam does not altogether prohibit the study of philosophy by Muslims, but, on the contrary, makes it a duty for a certain class of people, those with the capacity for "demonstrative" or scientific reasoning. Apparent conflicts between the teachings of Scripture and philosophy can be reconciled by allegorical interpretations of Scripture, though such interpretations should not be taught to the common people. Ibn Rushd's contribution to what was clearly a lively debate in Almovarid Andalusia is here accompanied by extracts from two other relevant works, his Damima and Kitab al-Kashf 'an Manahij al-Adilla, and all are covered by a full intorduction and notes.

From the rediscovery of Alfred North Whitehead's work to the rise of new materialist thought, including object-oriented ontology, there has been a rapid turn toward speculation in philosophy as a way of moving beyond solely human perceptions of nature and existence. Now Steven Shaviro maps this quickly emerging speculative realism, which is already dramatically influencing how we interpret reality and our place in a universe in which humans are not the measure of all things.

"The Universe of Things" explores the common insistence of speculative realism on a noncorrelationist thought: that things or objects exist apart from how our own human minds relate to and comprehend them. Shaviro focuses on how Whitehead both anticipates and offers challenges to prevailing speculative realist thought, moving between Whitehead's own panpsychism, Harman's object-oriented ontology, and the reductionist eliminativism of Quentin Meillassoux and Ray Brassier.

The stakes of this recent speculative realist thought--of the effort to develop new ways of grasping the world--are enormous as it becomes clear that our inherited assumptions are no longer adequate to describe, much less understand, the reality we experience around us. As Shaviro acknowledges, speculative realist thought has its dangers, but it also, like the best speculative fiction, holds the potential to liberate us from confining views of what is outside ourselves and, he believes, to reclaim aesthetics and beauty as a principle of life itself.

Bringing together a wide array of contemporary thought, and evenhandedly assessing its current debates, "The Universe of Things" is an invaluable guide to the evolution of speculative realism and the provocation of Alfred North Whitehead's pathbreaking work.

Lao-tzu's "Te-Tao Ching" has been treasured for thousands of years for its poetic statement of life's most profound and elusive truths. This new translation, based on the 1973 discovery of two copies of the manuscript more than five centuries older than any others known, corrects many defects of the later versions. In his extensive commentary, Professor Henricks reevaluates traditional interpretations.

Friedrich Nietzsche's work has had a significant impact on the intellectual life of non-Western cultures and elicited responses from important thinkers outside of the Anglo-American philosophical traditions as well. Bringing together thirteen internationally renowned scholars, this is the first collection of essays to address the connection between Nietzsche's ideas and philosphies in India, China, and Japan. The contributors are Roger T. Ames, Johann Figl, Chen Guying, Michel Hulin, Arifuku Kogaku, David A. Kelly, Glen T. Martin, Sonoda Muneto, Graham Parkes, Okochi Ryogi, Eberhard Scheiffele, Mervyn Sprung, and Joan Stambaugh.

Calling Lu (1881-1936) China's greatest modern writer, Pusey (Chinese studies, Bucknell U.) examines his criticisms of the China of his day, particularly as they relate to the recently emerged theory of evolution, and his continuing influence at the end of the 20th century. He critiques Lu's struggl

This book brings Confucianism and Daoism into conversation with contemporary philosophy and the contemporary world situation.

Shows how John Dewey's visit to China from 1919-21 influenced his social and political thought

Leo Strauss (1899 1973), one of the preeminent political philosophers of the twentieth century, was an astute interpreter of Maimonides s medieval masterpiece, "The Guide of the Perplexed." In "Progressive Minds, Conservative Politics," Aryeh Tepper overturns the conventional view of Strauss s interpretation and of Strauss s own mature thought. According to the scholarly consensus, Strauss traced the well-known contradictions in the "Guide" to the fundamental tension in Maimonides s mind between reason and revelation, going so far as to suggest that while the Jewish philosopher s overt position was religiously pious (i.e., on the side of Jerusalem ), secretly he was on the side of reason, or Athens. In Tepper s analysis, Strauss s judgments emerge as much more complex than this and also more open to revision. In his later writings, Tepper shows, Strauss pointed to contradictions in Maimonides s thought not only between but also within both Jerusalem and Athens. Moreover, Strauss identified, and identified himself with, an esoteric Maimonidean teaching on progress: progress within the Bible, beyond the Bible, and even beyond the rabbinic sages. Politically a conservative thinker, Strauss, like Maimonides, located man s deepest satisfaction in progressing in the discernment of the truth. In the fullness of his career, Strauss thus pointed to a third way beyond the modern alternatives of conservatism and progressivism."

Kierkegaard and Freedom is a critical exploration of the ideas of Kierkegaard on the various problems surrounding the issue of human freedom. Kierkegaard's views here have been largely ignored by modern English-speaking philosophers. Through the combined efforts of eleven philosophers and scholars this book enndeavours to fill the gap by giving a clear presentation of Kierkegaard's position on such things as radical choice, autonomy, freedom and anxiety, necessity and fate, and self-deception, all the while critically assessing his contributions to one of philosophy's most perplexing problems.