In Untying the Gordian Knot: Process, Reality, and Context, Timothy E. Eastman proposes a new creative synthesis, the Logoi framework-which is radically inclusive and incorporates both actuality and potentiality-to show how the fundamental notions of process, logic, and relations, woven with triads of input-output-context and quantum logical distinctions, can resolve a baker's dozen of age-old philosophic problems. Further, Eastman leverages a century of advances in quantum physics and the Relational Realism interpretation pioneered by Michael Epperson and Elias Zafiris and augmented by the independent research of Ruth Kastner and Hans Primas to resolve long-standing issues in understanding quantum physics. Adding to this, Eastman makes use of advances in information and complex systems, semiotics, and process philosophy to show how multiple levels of context, combined with relations-including potential relations-both local and local-global, can provide a grounding for causation, emergence, and physical law. Finally, the Logoi framework goes beyond standard ways of knowing-that of context independence (science) and context focus (arts, humanities)-to demonstrate the inevitable role of ultimate context (meaning, spiritual dimension) as part of a transformative ecological vision, which is urgently needed in these times of human and environmental crises.

In Plato's Socrates on Socrates: Socratic Self-Disclosure and the Public Practice of Philosophy, Anne-Marie Schultz analyzes the philosophical and political implications of Plato's presentation of Socrates' self-disclosive speech in four dialogues: Theaetetus, Symposium, Apology, and Phaedo. Schultz argues that these moments of Socratic self-disclosure show that Plato's presentation of "Socrates the narrator" is much more pervasive than the secondary literature typically acknowledges. Despite the pervasive appearance of a Socrates who describes his own experience throughout the dialogues, Socratic autobiographical self-disclosure has received surprisingly little scholarly attention. Plato's use of narrative, particularly his trope of "Socrates the narrator," is often subsumed into discussions of the dramatic nature of the dialogues more generally rather than studied in its own right. Schultz shows how these carefully crafted narrative remarks add to the richness and profundity of the Platonic texts on multiple levels. To illustrate how these embedded Socratic narratives contribute to the portrait of Socrates as a public philosopher in Plato's dialogues, the author also examines Socratic self-disclosive practices in the works of bell hooks, Kathy Khang, and Ta-Neishi Coates, and even practices the art of Socratic self-disclosure herself.

Why does the Mona Lisa have an uneven smile? Was Picasso's Demoiselles d'Avignon an exploration of Satanism? Why did Michelangelo depict so many left-handed archers? Why did the British Queen look so different when Annie Liebowitz lit her from her left side in a recent official portrait? The answer to all these questions lies in a hidden symbolic language in the visual arts: that of the perceived differences between the left and right sides of the body. It is a symbolism that has been interpreted by artists through the centuries, and that can be uncovered in many of our greatest masterpieces, but that has been long forgotten about or misunderstood by those concerned with the history of art and the human body. The Sinister Side reveals the key, and sheds new light on some of the greatest art from before the Renaissance to the present day. Traditionally, in almost every culture and religion, the left side has been regarded as inferior - evil, weak, worldly, feminine - while the right is good, strong, spiritual and male. But starting in the Renaissance, this hierarchy was questioned and visualised as never before. The left side, in part because of the presence of the heart, became the side that represented authentic human feelings, especially love. By the late nineteenth century, with the rise of interest in the occult and in spiritualism, the left side had become associated with the taboo and with the unconscious. Exploring how works of art reflect our changing cultural ideas about the natural world, human nature, and the mind, James Halls'Sinister Side is the first book to detail the richness and subtlety of left-right symbolism in art, and to show how it was a catalyst for some of the greatest works of visual art from Botticelli and Van Eyck to Vermeer and Dali.

This book, a collection of essays in English dealing with women in Italian culture, consists of two sections reflecting a variety of themes and intellectual and political interests. The first section, Women and the Male Gaze: The Literary and Artistic Heritage, analyzes ways in which women were constructed by men through a variety of literary and other discourses, from the Divine Comedy to the 20th century.

Why is it easy to hate and difficult to love? When societies fracture into warring tribes, we demonise those who oppose us. We tear down our statues, forgetting that what begins with the destruction of statues, often leads to the killing of people. Blending history, philosophy and psychology, A History of Love and Hate in 21 Statues is a compelling exploration of identity and power. This remarkable book spans every continent, religion and era, through the creation and destruction of 21 statues from Hatshepsut and the Buddhas of Bamiyan to Mendelssohn, Edward Colston and Frederick Douglass. The 21 statues are Hatshepsut (Ancient Egypt), Nero (Suffolk, UK), Athena (Syria), Buddhas of Bamiyan (Afghanistan), Hecate (Constantinople), Our Lady of Caversham (near Reading, UK), Huitzilopochtli (Mexico), Confucius (China), Louis XV (France), Mendelssohn (Germany), The Confederate Monument (US), Sir John A. Macdonald (Canada), Christopher Columbus (Venezuela), Edward Colston (Bristol, UK), Cecil Rhodes (South Africa), George Washington (US), Stalin (Hungary), Yagan (Australia), Saddam Hussein (Iraq), B. R. Ambedkar (India) and Frederick Douglass (US).

The unlivable is the most extreme point of human suffering and injustice. But what is it exactly? How do we define the unlivable? And what can we do to prevent and repair it? These are the intriguing questions Judith Butler and Frederic Worms discuss in a captivating dialogue situated at the crossroads of contemporary life and politics. Here, Judith Butler criticizes the norms that make life precarious and unlivable, while Frederic Worms appeals to a "critical vitalism" as a way of allowing the hardship of the unlivable to reveal what is vital for us. For both Butler and Worms, the difference between the livable and the unlivable forms the critical foundation for a contemporary practice of care. Care and support, in all their aspects, make human life livable, that is, "more than living." To understand it, we must draw on the concrete practices of humans who are confronted with the unlivable: the refugees of today and the witnesses and survivors of past violations and genocide. They teach us what is intolerable but also undeniable about the unlivable, and what we can do to resist it. Crafted with critical rigor, mutual respect, and lively humor, the compelling dialogue transcribed and translated in this book took place at the Ecole Normale Superieure (ENS) on April 11, 2018, at a time when close to two thousand migrants were living in nearby makeshift camps in northern Paris. The Livable and the Unlivable showcases this 2018 dialogue in the context of Butler's and Worms's ongoing work and the evolution of their thought, as presented by Laure Barillas and Arto Charpentier in their equally engaging introduction. It concludes with a new afterword that addresses the crises unfolding in our world and the ways a philosophically rigorous account of life must confront them. While this book will be of keen interest to readers of philosophy and cultural criticism, and those interested in vitalism, new materialism, and critical theory, it is a far from merely academic text. In the conversation between Butler and Worms, we encounter questions we all grapple with in confronting the distress and precarity of our times, marked as it is by types of survival that are unlivable, from concentration camps to prisons to environmental toxicity, to forcible displacement, to the Covid pandemic. The Livable and the Unlivable at once considers longstanding philosophical questions around why and how we live, while working to retrieve a philosophy of life for today's Left.

A pioneering study of the development of one of the key critical discourses in contemporary Irish studies, this book covers all the major figures, publications and debates within Irish postcolonial criticism, delivering a commentary on this diverse body of work as well as positioning Irish postcolonial criticism within the wider postcolonial field.

Milton criticism often treats the poet as if he were the last of the Renaissance poets or a visionary prophet who remained misunderstood until he was read by the Romantics. At the same time, literary histories of the period often invoke a Long Eighteenth Century that reaches its climax with the French Revolution or the Reform Bill of 1832. What gets overlooked in such accounts is the rich story of Milton's relationship to his contemporaries and early eighteenth-century heirs. The essays in this collection demonstrate that some of Milton's earliest readers were more perceptive than Romantic and twentieth-century interpreters. The translations, editions, and commentaries produced by early eighteenth century men of letters emerge as the seedbed of modern criticism and the term 'neoclassical' is itself unmasked as an inadequate characterization of the literary criticism and poetry of the period-a period that could brilliantly define a Miltonic sublime, even as it supported and described all the varieties of parody and domestication found in the mock epic and the novel. These essays, which are written by a team of leading Miltonists and scholars of the Restoration and eighteenth century, cover a range of topics-from Milton's early editors and translators to his first theatrical producers; from Miltonic similes in Pope's Iliad to Miltonic echoes in Austen's Pride and Prejudice; from marriage, to slavery, to republicanism, to the heresy of Arianism. What they share in common is a conviction that the early eighteenth century understood Milton and that the Long Restoration cannot be understood without him.

In Montaigne: Life without Law, originally published in French in 2014 and now translated for the first time into English by Paul Seaton, Pierre Manent provides a careful reading of Montaigne's three-volume work Essays. Although Montaigne's writings resist easy analysis, Manent finds in them a subtle unity, and demonstrates the philosophical depth of Montaigne's reflections and the distinctive, even radical, character of his central ideas. To show Montaigne's unique contribution to modern philosophy, Manent compares his work to other modern thinkers, including Machiavelli, Hobbes, Pascal, and Rousseau. What does human life look like without the imposing presence of the state? asks Manent. In raising this question about Montaigne's Essays, Manent poses a question of great relevance to our contemporary situation. He argues that Montaigne's philosophical reflections focused on what he famously called la condition humaine, the human condition. Manent tracks Montaigne's development of this fundamental concept, focusing especially on his reworking of pagan and Christian understandings of virtue and pleasure, disputation and death. Bringing new form and content together, a new form of thinking and living is presented by Montaigne's Essays, a new model of a thoughtful life from one of the unsung founders of modernity. Throughout, Manent suggests alternatives and criticisms, some by way of contrasts with other thinkers, some in his own name. This is philosophical engagement at a very high level. In showing the unity of Montaigne's work, Manent's study will appeal especially to students and scholars of political theory, the history of modern philosophy, modern literature, and the origins of modernity.

In the 1930s and 1940s - amid the crises of totalitarianism, war and a perceived cultural collapse in the democratic West - a high-profile group of mostly Christian intellectuals met to map out 'middle ways' through the 'age of extremes'. Led by the missionary and ecumenist Joseph H. Oldham, the group included prominent writers, thinkers and activists such as T. S. Eliot, John Middleton Murry, Karl Mannheim, John Baillie, Alec Vidler, H. A. Hodges, Christopher Dawson, Kathleen Bliss and Michael Polanyi. The 'Oldham group' saw faith as a uniquely powerful resource for social and cultural renewal, and it represents a fascinating case study of efforts to renew freedom in a dramatic confrontation with totalitarianism. The group's story will appeal to those interested in the cultural history of the Second World War and the issue of applying faith to the 'modern' social order. -- .

The Universal Force conveys the excitement of science and nature's mysteries. It describes gravitation as seen by examining the achievements of those great scientists who have struggled with the seemingly simple facts and managed to extract some truth about the nature of gravity, its origins, and its effects. Gravity is intimately tied up with motion, and therefore with time and space, and is responsible for planetary systems, the evolution of stars and the existence of black holes and the very beginning of the Universe. It is the universal force and to look at gravity is to look at the deepest aspects of nature.
The historical context from Aristotle's teleology through Galileo's conflict with the Church, to Newton's law, and Einstein's curved space, displays the evolution of the science of gravity as one of the greatest and most fascinating human achievements.
Contrary to popular opinion, all important science can be understood by anyone, with or without a scientific background! This book shows that the beauty and mysteries of science can be shared with everyone.

In this work, Alexander Rosenthal Pubul presents a broad examination of the ancient philosophical question: "What is the good life?", while addressing how the liberal arts can help us to answer this question. Greek philosophy distinguished between the "noble" (what is good in itself), from the merely "useful" (good for something else). From thence follows the distinction between the liberal arts which pursue such noble goods and the mechanical arts which are only instrumental. For Aristotle, the most noble and excellent good is wisdom itself. Hence the theoretic life devoted to the love of wisdom for its own sake -philosophy - is the highest and the most excellent. This work theorizes the origins of modernity in a rebellion against this Greek conception resulting in a complete inversion of the classical hierarchy. Sir. Francis Bacon reconceiving the purpose of knowledge as power, enthroned technology over philosophy and the liberal arts. The unfolding of the modern Baconian revolution progressively sidelines the liberal arts, as practical economic and technical utility become the standard of value. In assessing this problem, the book engages in a capacious journey across disciplines like philosophy, history, art, politics, and science. It is also a veritable tour across the Western intellectual tradition including Socrates, Plato, Aristotle, Cicero, Seneca, Thomas Aquinas, Bacon, Descartes, Hume, Kant, Nietzsche, Dewey, Berdyaev, Einstein, and Heidegger. It pleads the urgent need to preserve the humanizing cultural ideals of the ancient classics against the modern tyranny of utility and the dangers of a new barbarism.

This volume completes a trilogy meant to be a commentary on the botanophilia that captured the literate public in 18th-century France. Enthusiastic public support for any governmental initiative likely to expand botanical knowledge was an expression of immense curiosity about the natural world beyond Europe. It amounted to a quest for universal knowledge that could benefit all mankind: useful knowledge that could improve the human condition in this life.

Born in what is now Algeria, Augustine trained in classical Latin rhetoric and became a professor of rhetoric in Rome. He later studied neo-Platonic philosophy and experienced a conversion to Christianity in 386. [Through his numerous theological writings, Augustine became one of the major architects of Latin Christian political theory at a time when Roman civilization was in decline.] In his work 'The City of God', Augustine developed his most influential doctrines: on history, grace and predestination, free will, a true republic, the duties of Christians to the state, the just war, the relationship of the institutional Church to secular government and the 'city of God' to 'the city of man'. This notion of the two cities influenced political theory throughout the next 800 years and beyond. [The political theories of Augustine rest on his profoundly pessimistic view that human nature is corrupted beyond any hope of rational self-amelioration and that man tends naturally to do evil rather than to do good. As a consequence of this, political association is, for Augustine, an instrument of coercion and protection from harm rather that an instrument of human fulfilment.] Augustine's ideas were adopted and rejected in turn throughout the middle ages as men attempted to reconcile his negative views of the necessity of the state with the more optimistic views of Aristotle, rediscovered in the 13th century. The Reformation in the 16th century saw a revival of the influence of Augustine's thought and his political opinions have special resonances for the 20th century. The stimulating articles contained in these two volumes serve to explain and to explore the development of Augustine's ideas on society and politics.

A unique chronicle of the hundred-year period when the Jewish people changed the world - and it changed them Marx, Freud, Proust, Einstein, Bernhardt and Kafka. Between the middle of the nineteenth and twentieth centuries a few dozen men and women changed the way we see the world. But many have vanished from our collective memory despite their enduring importance in our daily lives. Without Karl Landsteiner, for instance, there would be no blood transfusions or major surgery. Without Paul Ehrlich no chemotherapy. Without Siegfried Marcus no motor car. Without Rosalind Franklin genetic science would look very different. Without Fritz Haber there would not be enough food to sustain life on earth. These visionaries all have something in common - their Jewish origins and a gift for thinking outside the box. In 1847 the Jewish people made up less than 0.25% of the world's population, and yet they saw what others could not. How?

'There may be other professors of geriatric medicine who have chosen to write down their views on life, the universe and everything...Raymond Tallis is unusual in that he is philosophically well educated and alert: his books are genuine contributions to professional debate and must be assessed as such.' - Stephen R.L. Clarke, The Times Literary Supplement. Perceptive, passionate and often controversial, Raymond Tallis's latest debunking of Kulturkritik delves into a host of ethical and philosophical issues central to contemporary thought, raising questions we cannot afford to ignore. After reading Enemies of Hope, those minded to misrepresent mankind in ways that are almost routine amongst humanist intellectuals may be inclined to think twice. By clearing away the 'hysterical humanism' of the present century Enemies of Hope frees us to start thinking constructively about the way forward for humanity in the next.

The importance of honor is present in the earliest records of civilization. Today, while it may still be an essential concept in Islamic cultures, in the West, honor has been disparaged and dismissed as obsolete. In this lively and authoritative book, James Bowman traces the curious and fascinating history of this ideal, from the Middle Ages through the Enlightenment and to the killing fields of World War I and the despair of Vietnam. Bowman reminds us that the fate of honor and the fate of morality and even manners are deeply interrelated.

In Germany at the turn of the century, Buddhism transformed from an obscure topic, of interest to only a few misfit scholars, into a cultural phenomenon. Many of the foremost authors of the period were profoundly influenced by this rapid rise of Buddhism-among them, some of the best-known names in the German-Jewish canon. Sebastian Musch excavates this neglected dimension of German-Jewish identity, drawing on philosophical treatises, novels, essays, diaries, and letters to trace the history of Jewish-Buddhist encounters up to the start of the Second World War. Franz Rosenzweig, Martin Buber, Leo Baeck, Theodor Lessing, Jakob Wassermann, Walter Hasenclever, and Lion Feuchtwanger are featured alongside other, lesser known figures like Paul Cohen-Portheim and Walter Tausk. As Musch shows, when these thinkers wrote about Buddhism, they were also negotiating their own Jewishness.

National and transnational debates in Britain and Germany surrounding the meaning of the word "conservative" continue to have far-reaching political consequences. After 1945, even while the term was an accepted part of the political vocabulary of Great Britain, in the Federal Republic of Germany their young democracy was conflicted due to anti-democratic instability. The Guardians of Concepts analyzes the historical changes in the political languages of conservatism in the United Kingdom and the Federal Republic of Germany between 1945 and the early 1980s which plagued intellectuals, politicians, and entire parties. As one of the most difficult concepts in both the political and historiographical vocabulary of the German language, conservatism's analysis takes a linguistically focused path through comprehensive and transnational connection of intellectual history with the history of politics, which are subjects that are otherwise commonly addressed separately from each other.

"A ready reference aid and an inspiration to designers … All in all the best book now available on symbols." —Library Journal This unparalleled reference represents a major achievement in the field of graphic design. Famed industrial designer Henry Dreyfuss recognized the importance of symbols in communicating more quickly and effectively; for many years he and his staff collected and codified graphic symbols as they are used in all walks of life throughout the world. The result is this "dictionary" of universally used graphic symbols. Henry Dreyfuss designed this sourcebook to be as practical and easy to use as possible by arranging the symbol information within ingeniously devised sections: Basic Symbols represents a concise and highly selective grouping of symbols common to all disciplines (on-off, up-down, etc.). Disciplines provides symbols used in accommodations and travel, agriculture, architecture, business, communications, engineering, photography, sports, safety, traffic controls, and many other areas. Color lists the meanings of each of the colors in various worldwide applications and cultures. Graphic Form displays symbols from all disciplines grouped according to form (squares, circles, arrows, human figures, etc.) creating a unique way to identify a symbol out of context, as well as giving designers a frame of reference for developing new symbols. To make the sourcebook truly universal, the Table of Contents contains translations of each of the section titles and discipline areas into 17 languages in addition to English.

The purpose of the present study is to present the life and work and thought of a remarkable pioneering figure on the Scottish scene over the middle half, broadly, of the eighteenth century, in their dynamic relations with that most extraordinary intellectual awakening and scientific, edu cational, literary and religious development of his time generally known as the "Scottish Enlightenment. " That movement in thought and culture was indeed in more ways than one a unique phenomenon in the history of western culture, comparable, in its own manner and measure, as we shall attempt to point out later, with such history-making movements or epochs as the Age of Pericles in Greece, the Augustan Age in Rome, the Renaissance movement in Italy and Western Europe generally, the up-surge both in science and in letters in England in the seventeenth century, and the contemporary movement in France associated with the Encyclopedists. This Scottish Enlightenment, often also spoken of as the "Awakening of Scotland," was of course more than a movement merely on the intel lectual and cultural level. It had also political bearings and was rather directly conditioned by events and changes in the political arena, begin ning with the Union with England in 1707; and even more directly was it accompanied and conditioned by social and economic changes which were in a short span of time to transform the face of this far-northern country almost beyond recognition."

In this study I will present the intellectual development of Schelling, Holderlin and Hegel during their formative years. Because of their similar social origins, the early thought of these young Swabians, during the 1790's, should be treated as a unit. Their experience as roommates at the Stift in Tiibingen and their close intellectual fellowship throughout the nineties made each extremely responsive to the others ideas. As mem bers of the political elite in Wiirttemberg, their intellectual assumptions were profoundly affected by the crisis of Wiirttemberg and German political society and by the events of the French Revolution in a way ex plicable only in the light of their Swabian heritage. So, for example, seen in the context of HOlderlin's and Schelling's thinking, the genesis of Hegel's earliest mature philosophical assumptions appears to be not so much an event in the history of philosophy as a specific solution to the problems raised by the crisis of his society. The crucial role of Holderlin in the history of German Idealism should also become apparent as a result of this study. For reasons developed in the following, Holderlin's thinking bridged the gap not only between Kantianism and the new philosophy, which was to come to fruition in Hegel's mature thought, but also between the republican and the natio nalist phase in the history of German political thought."