This second of a two-volume work provides a new understanding of Western subjectivity as theorized in the Augustinian Rule. A theopolitical synthesis of Antiquity, the Rule is a humble, yet extremely influential example of subjectivity production. In these volumes, Jodra argues that the Classical and Late-Ancient communitarian practices along the Mediterranean provide historical proof of a worldview in which the self and the other are not disjunctive components, but mutually inclusive forces. The Augustinian Rule is a culmination of this process and also the beginning of something new: the paradigm of the monastic self as protagonist of the new, medieval worldview. In the previous volume, Jodra gave us the Mediterranean backstory to Augustine's Rule. In this volume two, he develops his solution to socialism, through a kind of Augustinian communitarianism for today, in full. These volumes therefore restore the unity of the Hellenistic and Judaic world as found by the first Christians, proving that the self and the other are two essential pieces in the construction of our world.

Bringing Jean Genet and Jacques Lacan into dialogue, James Penney examines the overlooked similarities between Genet's literary oeuvre and Lacanian psychoanalysis, uncovering in particular their shared ontology of fragility and incompletion. This book exposes the two thinkers' joint and unwavering ontological conviction that the representations that make up the world of appearances are inherently enigmatic: inscrutable, not only on the level of their problematic link to knowledge and meaning, but also, more fundamentally, as concerns the reliability of their existence. According to Genet and Lacan, the signification of words and images will forever remain unfulfilled, just like the whole of reality, as if prematurely removed from the oven, under-baked. Genet, Lacan and the Ontology of Incompletion reveals how, in the same manner as Lacan's psychoanalytic act, Genet's acts of poetry further seek to expose the fragile prop that holds our reality together, baring the fissures in being for which fantasy normally compensates. Moving away from scholarship that considers Genet's plays, novels, sexuality and politics in isolation, Penney explores the whole span of Genet's work, from his early novels to the posthumously-published Prisoner of Love and, combining this with psychoanalysis, opens up new avenues for thinking about Genet, Lacan and our wanting being.

Is it ever morally wrong to enjoy fantasizing about immoral things? Many video games allow players to commit numerous violent and immoral acts. But, should players worry about the morality of their virtual actions? A common argument is that games offer merely the virtual representation of violence. No one is actually harmed by committing a violent act in a game. So, it cannot be morally wrong to perform such acts. While this is an intuitive argument, it does not resolve the issue. Focusing on why individual players are motivated to entertain immoral and violent fantasies, Video Games, Violence, and the Ethics of Fantasy advances debates about the ethical criticism of art, not only by shining light on the interesting and under-examined case of virtual fantasies, but also by its novel application of a virtue ethical account. Video games are works of fiction that enable players to entertain a fantasy. So, a full understanding of the ethical criticism of video games must focus attention on why individual players are motivated to entertain immoral and violent fantasies. Video Games, Violence, and the Ethics of Fantasy engages with debates and critical discussions of games in both the popular media and recent work in philosophy, psychology, media studies, and game studies.

Pop art has traditionally been the most visible visual art within popular culture because its main transgression is easy to understand: the infiltration of the "low" into the "high". The same cannot be said of contemporary art of the 21st century, where the term "Gaga Aesthetics" characterizes the condition of popular culture being extensively imbricated in high culture, and vice-versa. Taking Adorno and Horkheimer's "The Culture Industry" and Adorno's Aesthetic Theory as key touchstones, this book explores the dialectic of high and low that forms the foundation of Adornian aesthetics and the extent to which it still applied, and the extent to which it has radically shifted, thereby 'upending tradition'. In the tradition of philosophical aesthetics that Adorno began with Lukacs, this explores the ever-urgent notion that high culture has become deeply enmeshed with popular culture. This is "Gaga Aesthetics": aesthetics that no longer follows clear fields of activity, where "fine art" is but one area of critical activity. Indeed, Adorno's concepts of alienation and the tragic, which inform his reading of the modernist experiment, are now no longer confined to art. Rather, stirring examples can be found in phenomena such as fashion and music video. In addition to dealing with Lady Gaga herself, this book traverses examples ranging from Madonna's Madam X to Moschino and Vetements, to deliberate on the strategies of subversion in the culture industry.

In Oktober 2015 het die Algemene Sinode van die NG Kerk ’n merkwaardige besluit oor selfdegeslagverhoudings geneem. Die besluit het erkenning gegee aan sulke verhoudings en dit vir predikante moontlik gemaak om gay en lesbiese persone in die eg te verbind. Ook die selibaatsvereiste wat tot op daardie stadium vir gay predikante gegeld het, is opgehef. Met hierdie besluit het die NG Kerk die eerste hoofstroomkerk in Suid-Afrika en Afrika geword wat totale gelykwaardige menswaardige behandeling van alle mense, ongeag seksuele oriëntasie, erken – en is gedoen wat slegs in ’n handjievol kerke wêreldwyd uitgevoer is. Die besluit het egter gelei tot groot konsternasie. Verskeie appèlle en beswaargeskrifte is ingedien, distriksinodes het hulle van die besluit distansieer, en in die media was daar volgehoue kritiek en debat.

This book proposes a bold idea. Living beings are distinguishing distinctions. Single cells and multicellular organisms maintain themselves distinct by drawing distinctions. This is what organisms are and what they do. From this starting point, key issues examined range across ontology, epistemology, phenomenology, logic, and ethics. Topics discussed include the origin of life, the nature and purpose of biology, the relation between life and logic, the nature and limits of formal logic, the nature of subjects, the subject-object relation, subject-subject relationships and the deep roots of ethics. The book provides a radical new foundation to think about philosophy and biology and appeals to researchers and students in these fields. It powerfully debunks mechanical thinking about living beings and shows the vast reservoir of insights into aliveness available in the arts and humanities.   

Almost 100 years have passed since Carl Schmitt gave his controversial definition of the sovereign as the one who decides on the exception in his by now classic Political Theology (1922). Written at a time of crisis, the book sought to establish the institution of sovereignty, not from within a well-functioning governing machine of the state in a situation of normality, but rather as the minimal condition of state order in the moment of governmental breakdown. The book appeared anachronistic already at its publication. Schmitt went against Max Weber's popular thesis defining secularization as a disenchantment of the world characterizing modern societies, and instead suggested that the concepts of modern politics mirrored a metaphysics originating in Christianity and the church. Nevertheless, the concept of political theology has in recent years seen a revival as a field of research in philosophy as well as political theory, as studies in the theological sub-currents of politics, economics and sociality proliferate.