Media pervade and saturate the world around us. From the proliferation of social media sites such as Facebook and Twitter to television, radio, newspapers, films, games and email, media is inescapable. This book, using some of Deleuze's key concepts as its starting point, offers a new systematic analysis of how media functions in our lives, and how we function through our media. While Harper and Savat take Deleuze as the starting point, they extend and define his concepts, pointing out advances made by theorists such as Marx, Mumfors, McLuhan and Williams in the attempt to answer the most Deleuzean of questions, 'what is it that media do?'

Jonathan Lowe argues that metaphysics should be restored to a central position in philosophy, as the most fundamental form of inquiry, whose findings underpin those of all other disciplines. He portrays metaphysics as charting the possibilities of existence, by identifying the categories of being and the relations between them. He sets out his own original metaphysical system, within which he seeks to answer many of the deepest questions in philosophy.

The Gadamer Dictionary is a comprehensive and accessible guide to the world of Hans-Georg Gadamer. Meticulously researched and extensively cross-referenced, this unique book covers all his major works, ideas and influences and provides a firm grounding in the central themes of Gadamers thought. Students will discover a wealth of useful information, analysis and criticism. A-Z entries include clear definitions of all the key terms used in Gadamers writings and detailed synopses of his key works, including his magnum opus, Truth and Method. The Dictionary also includes entries on Gadamers major philosophical influences, from Plato to Heidegger, and his contemporaries, including Derrida and Habermas. It covers everything that is essential to a sound understanding of Gadamers 'philosophical hermeneutics, offering clear and accessible explanations of often complex terminology. The Gadamer Dictionary is the ideal resource for anyone reading or studying Gadamer or Modern European Philosophy more generally.

A concise and accessible introduction, this Reader's Guide takes students through Kierkegaard's most important work and a key nineteenth century philosophical text. Soren Kierkegaard was without question one of the most important and influential thinkers of the nineteenth century. "Fear and Trembling" is a classic text in the history of both philosophical and religious thought that still challenges readers with its original philosophical perspective and idiosyncratic literary style. Kierkegaard's "Fear and Trembling: A Reader's Guide" offers a concise and accessible introduction to this hugely important and notoriously demanding work. Written specifically to meet the needs of students coming to Kierkegaard for the first time, the book offers guidance on: philosophical and historical context; key themes; reading the text; reception and influence; and, further reading. "Continuum Reader's Guides" are clear, concise and accessible introductions to key texts in literature and philosophy. Each book explores the themes, context, criticism and influence of key works, providing a practical introduction to close reading, guiding students towards a thorough understanding of the text. They provide an essential, up-to-date resource, ideal for undergraduate students.

The essays in this book respond to Anna-Teresa Tymieniecka's recent call to explore the relationship between the evolution of the universe and the process of self-individuation in the ontopoietic unfolding of life. The essays approach the sensory manifold in a number of ways. They show that theories of modern science become a strategy for the phenomenological study of works of art, and vice versa. Works of phenomenology and of the arts examine how individual spontaneity connects with the design(s) of the logos - of the whole and of the particulars - while the design(s) rest not on some human concept, but on life itself. Life's pliable matrices allow us to consider the expansiveness of contemporary science, and to help create a contemporary phenomenological sense of cosmos.

The subect of this book is the philosophical relationship between Ludwig Wittgenstein and G.E. Moore and their overlapping, but nevertheless differing, views. Both defended the existence of certainty and this opposed any forms of skepticism. However, their defences and conceptions of certainty differed widely, as did their understanding of the nature of skepticism and how best to combat it. Stroll's book contains a careful and critical analysis of their differing approaches to a set of fundamental epistemological problems.

How come we ought to do things? Current metanormative debates often suffer from the fact that authors implicitly use adequacy conditions not shared by their opponents. This leads to an unsatisfying dialectical gridlock (Chang): One author accuses her opponents of not being able to account for stuff she judges essential, but the opponents do not think this to be a major flaw. In an attempt to meet the problem of gridlock head-on, the current investigation approaches oughtness differently. I start with the introduction of a grounding framework for thinking about oughtness that allows a lucid presentation of the views on the market. It soon becomes clear that one necessary part of any plausible assessment of accounts of oughtness is a discussion of their adequacy conditions. I continue with a detailed evaluation of four different accounts, as presented by Halbig (2007), Schroeder (2007), Stemmer (2006), and Scanlon (2014). My main result is that desire-based or Humean theories of oughtness are more plausible because desire-independent accounts fail to explain something crucial: the for-me character of oughtness. Based on the insights gathered thus far, I then develop a new Humean theory - metaethical conativism - and defend it against some historically influential objections.

Depoortere traces the links between French philosopher Alain Badiou and Pauline theology in the face of Nietzsche's proclamation of the death of God. The French philosopher Alain Badiou (born 1937), is one of the main representatives of a philosophical homage to Saint Paul. Yet, Badiou is not a believer in the traditional sense, let alone a Christian philosopher. On the contrary, he rejects transcendence and pleads for a radical this-worldliness. The text is segmented into five parts. In Depootere's introduction, Badiou's interpretation of Nietzsche's proclamation of the death of God is presented. The life and work of Badiou is then briefly outlined to give some context to later passages. This is followed by two sections on Badiou's relationship to Pauline theology and a conclusion which posits the question of An Atheistic Political Theology. Here, Badiou's atheistic reading of Saint Paul is unpicked and demonstrated as a fruitful addition to theological study. Depootere's focus is on Badiou's "Saint Paul: La fondation de l'universalisme" (1998; translated into English in 2003 as "Saint Paul: The Foundation of Universalism"). Through a close reading of this important work, the main themes of Badiou's philosophy are introduced and their theological relevance examined. "The Philosophy and Theology" series looks at major philosophers and explores their relevance to theological thought as well as the response of theology.

This volume brings together, for the first time, a variety of texts from Certeau's book and journal publications which have proved important in the various disciplines where Certeau has had an influence. The "Reader" as a whole reflects the interdisciplinary nature of Certeau's work which draws on history, historiography, psychology, politics, philosophy, semiotics, ethnography, and theology to shape a critique of cultures past and present.

Some essays have been translated especially for this collection. All of them have been chosen to provide accessible texts suited for introducing readers to the work of this key twentieth-century thinker. Five specific areas are considered: history, sociology, politics, cultural and religious studies, and five leading scholars, each of whom employ Certeau's work in these distinct disciplines, introduce the sections.

An introduction by Graham Ward outlines Certeau's biography and places his work within the cultural context of his time, both in terms of French Catholicism and contemporary intellectual debates. It examines the major preoccupations of Certeau's work - with the Other, with spatiality, with colonialism, with the body, with discourse and oppression - and locates them within the overall development of his thinking. Finally, Ward discusses the impact of Certeau's work and comments on the current rediscovery of his potential.

In the tidal wave of intellectual argument that followed the 2006 release of Richard Dawkins's God Delusion book, a fierce debate has raged between atheism and religion over the existence of God, leaving the world's scientists and laymen largely undecided in their opinion. God's Illusion Machine presents a fascinating alternative to a debate that has largely been argued within the framework of Christian versus science concepts. Drawing upon the world's oldest body of knowledge (the Vedas), the author describes the massive illusion to which we are all subjected as we mistakenly believe ourselves to be physical creations of the material world. In God's Illusion Machine, the material world is gradually exposed as the ultimate virtual reality machine for wayward souls who prefer a self-centred, rather than a God-centred, existence. In contrast to Richard Dawkins's assertion that the religious are suffering a delusion for believing in God, the author argues that both the atheists and the religious are under the spell of God's deluding energy called Maya, which acts in reciprocation with a soul's desire to be in illusion within the physical realm.

By applying the profound spiritual insights of Vedic knowledge along with a healthy dose of common sense and good humour, God's Illusion Machine is an enthralling expose of the deceptive nature of the material world and the false claims of materialists regarding the nature of life and love. It is a triumph of spirituality over both atheistic materialism and religious dogmatism.

God's Illusion Machine is a work of major importance realigning Western religion, philosophy, and science with eternal spiritual truths, an enlightening read for both the atheist and the religious, bringing spiritual certainty and true love to bewildered souls in troubled times. For atheists who like a good argument, for the religious who are stuck for a reply to Richard Dawkins, for fans of fantasy and sci-fi where forces of light and illusion contend in battle, and for you, the reader, whatever your disposition, this book will forever change your outlook on life and its meaning. As the rising sun disperses the darkness of night, so in the presence of Krishna (The Absolute Truth), maya (illusion) cannot stand.

The pathology of wars, violence, anger, and frustration is traced from the first hominids to our time. This book traces the history of our gradual alienation from nature, from our community, and from our own and other species. The author uses a conversational tone to explain a theory of how having relinquished control of our lives to others, be it rulers, priests, or bosses, we have created a general malaise which has led to anger, frustration and violence. The book ends optimistically with possible solutions.

Over the last twenty years materialist thinkers in the continental tradition have increasingly emphasized the category of immanence. Yet the turn to immanence has not meant the wholesale rejection of the concept of transcendence, but rather its reconfiguration in immanent or materialist terms: an immanent transcendence. Through an engagement with the work of Deleuze, Irigaray and Adorno, Patrice Haynes examines how the notion of immanent transcendence can help articulate a non-reductive materialism by which to rethink politics, ethics and theology in exciting new ways. However, she argues that contrary to what some might expect, immanent accounts of matter and transcendence are ultimately unable to do justice to material finitude. Indeed, Haynes concludes by suggesting that a theistic understanding of divine transcendence offers ways to affirm fully material immanence, thus pointing towards the idea of a theological materialism.

This book presents a collection of authoritative contributions on the concept of time in early twentieth-century philosophy. It is structured in the form of a thematic atlas: each section is accompanied by relevant elementary logic maps that reproduce in a "spatial" form the directionalities (arguments and/or discourses) reported on in the text. The book is divided into three main sections, the first of which covers phenomenology and the perception of time by analyzing the works of Bergson, Husserl, Sartre, Merleau-Ponty, Deleuze, Guattari and Derrida. The second section focuses on the language and conceptualization of time, examining the works of Cassirer, Wittgenstein, Heidegger, Lacan, Ricoeur and Foucault, while the last section addresses the science and logic of time as they appear in the works of Guillaume, Einstein, Reichenbach, Prigogine and Barbour. The purpose of the book is threefold: to provide readers with a comprehensive overview of the concept of time in early twentieth-century philosophy; to show how conceptual reasoning can be supported by accompanying linguistic and spatial representations; and to stimulate novel research in the humanistic field concerning the complex role of graphic representations in the comprehension of concepts.

We humans are deeply convinced that there is something distinct about us as a species, but we have never been able to agree on what it is. In the West, the religion of Israel argued that the will is the fundamental vehicle of our relation to God and therefore the determining characteristic of our humanity. Greek philosophy countered with the view that reason is the definitively human characteristic, since humans are the only self-aware animal. Today that unresolved argument is further complicated by the pluralism of contemporary culture and the surprisingly different ways in which different groups understand themselves. These essays approach the question in two different ways. The first is a philosophical attempt at definition. Bhikhu Parekh agrees that there is a universal human nature but that there is also a nature which is culture-specific and a third which is self-reflective. Daniel O. Dahlstrom argues that we know our nature only when it is recognized by our culture and that the liberal democratic idea of the state both celebrates and threatens the notion of fundamental human equality. Stanley H. Rosen gives a contemporary interpretation of the classical Greek view in proposing that philosophy is an expression of our humanity, an openness to the human love of wisdom. Knud Haakonssen is not ready to endorse any given orthodoxy regarding human nature but argues rather for openness to experimental views and promising hypothesis. Lisa Sowle Cahill defends a feminist interpretation of Catholic moral theology; we must be able to say that the battering of women is everywhere and always wrong. And Robert Cummings Neville notes that being human means having the obligation to take responsibility for our history. The second group of essays recognizes that we are what we do as well as what we say we are and asks what it means to be genuinely humane. Glenn C. Loury criticizes Murray and Herrnstein's The Bell Curve

This volume features fourteen essays that examine the works of key figures within the phenomenological movement in a clear and accessible way. It presents the fertile, groundbreaking, and unique aspects of phenomenological theorizing against the background of contemporary debate about social ontology and collective intentionality. The expert contributors explore the insights of such thinkers as Martin Heidegger, Edmund Husserl, Adolf Reinach, and Max Scheler. Readers will also learn about other sources that, although almost wholly neglected by historians of philosophy, testify to the vitality of the phenomenological tradition. In addition, the contributions highlight the systematic relevance of phenomenological research by pinpointing its position on social ontology and collective intentionality within the history of philosophy. By presenting phenomenological contributions in a scholarly yet accessible way, this volume introduces an interesting and important perspective into contemporary debate insofar as it bridges the gap between the analytical and the continental traditions in social philosophy. The volume provides readers with a deep understanding into such questions as: What does it mean to share experiences with others? What does it mean to share emotions with friends or to share intentions with partners in a joint endeavor? What are groups? What are institutional facts like money, universities, and cocktail parties? What are values and what role do values play in social reality?

Stanley Cavell has been a brilliant, idiosyncratic, and controversial presence in American philosophy, literary criticism, and cultural studies for years. Even as he continues to produce new writing of a high standard -- an example of which is included in this collection -- his work has elicited responses from a new generation of writers in Europe and America. This collection showcases this new work, while illustrating the variety of Cavell's interests: in the "ordinary language" philosophy of Wittgenstein and Austin, in film criticism and theory, in literature, psychoanalysis, and the American transcendentalism of Ralph Waldo Emerson and Henry David Thoreau.
The collection also reprints Richard Rorty's early review of Cavell's magnum opus, The Claim of Reason (1979), and it concludes with Cavell's substantial set of responses to the essays, a highlight of which is his engagement with Rorty.

In three comprehensive volumes, Logic of the Future presents a full panorama of Charles S. Peirce's important late writings. Among the most influential American thinkers, Peirce took his existential graphs to be his greatest contribution to human thought. The manuscripts from 1895-1913, most of which are published here for the first time, testify the richness and open-endedness of his theory of logic and its applications. They also invite us to reconsider our ordinary conceptions of reasoning as well as the conventional stories told about the evolution of modern logic. This second volume collects Peirce's writings on existential graphs related to his Lowell Lectures of 1903, the annus mirabilis of his that became decisive in the development of the mature theory of the graphical method of logic.

'David Pole, in his The Later Philosophy of Wittgenstein, makes an admirable attempt to clarify the central points of Wittgenstein's philosophy in a straightforward manner. He approaches it from the outside with sympathy and good sense. And since he combines a clear head with a fluent style of writing - a combination that is rare among the initiated - his book will prove an excellent introduction for those who need a succinct account of Wittgenstein's later philosophy without any mystical overtones.' - The Economist 'There is now a real need for a commentary on what must in frankness be admitted to be an exceedingly difficult corpus of philosophy. Mr Pole's little book is a response to that need; if small in bulk, it is rich in ideas... and all students of Wittgenstein will turn to it with gratitude.' - Sunday Times

The present book is the first to undertake a systematic study of Peirce's conception of historical knowledge and of its value for philosophy. It does so by both reconstructing in detail Peirce's arguments and giving a detailed account of the many ways in which history becomes an object of explicit reflection in his writings. The book's leading idea may be stated as follows: Peirce manages to put together an exceptionally compelling argument about history's bearing on philosophy not so much because he derives it from a well-articulated and polished conception of the relation between the two disciplines; but on the contrary, because he holds on to this relation while intuiting that it can easily turn into a conflict. This potential conflict acts therefore as a spur to put forth an unusually profound and multi-faceted analysis of what it means for philosophy to rely on historical arguments. Peirce looks at history as a way to render philosophical investigations more detailed, more concrete and more sensitive to the infinite and unforeseeable nuances that characterize human experience. In this way, he provides us with an exceptionally valuable contribution to a question that has remained gravely under-theorized in contemporary debates.

This book offers an original reading of Wittgenstein's views on such topics as radical scepticism, the first- and third-person asymmetry of mental talk, Cartesianism, and rule-following.The celebrated 20th century philosopher, Ludwig Wittgenstein, developed an interest in his later career in natural forms of behaviour and the role they play in our linguistic and other intellectual practices. To many, Wittgenstein appears to be advancing a theory about these practices as originating in natural forms of behaviour. However, theories of this sort seem out of place in philosophy, especially in light of Wittgenstein's own expressed views on the purpose of philosophy.Keith Dromm offers a way of understanding these apparently incongruous aspects of Wittgenstein's writings that is more consistent with his views on the proper purpose of philosophy. The book shows that Wittgenstein does not in fact offer theories about natural human behaviour. Rather, these references belong to a type of philosophical reasoning that is not meant to contribute to our knowledge, as explanations in science do, but instead to help clarify our thinking on certain philosophical topics. In particular, they serve to relieve apparent tensions between the things we do know.

The Philosophies of America Reader brings together an unparalleled selection of original and translated readings spanning several eras and American traditions. Addressing perennial questions of philosophy and new questions arising in a variety of cultural contexts, texts from Classical American, Native American, Latin American, African American, Asian American, Mexican, Caribbean, and South American philosophers reveal the interweaving tapestry of ideas characteristic of America. With its distinctively pluralistic approach, this reader promotes intercultural dialogue and understanding, highlighting points of convergence and divergence across American philosophical traditions. It features: * Writings by traditionally underrepresented groups * Primary texts thematically arranged around major areas of philosophical enquiry including selfhood, knowledge, learning, and ethics * Introductory essays outlining the trajectories of each section * Suggestions for further primary and secondary readings, guiding readers in further study As the only available reader in American philosophy of such wide ranging content, this is an essential resource for those interested in intellectual history, thought and culture, and philosophical theories of America.