Kant's account of emotions has only recently begun to receive the attention that this topic deserves, as it casts new light over the manifold features of transcendental philosophy. The authors expand the contemporary overview of the Kantian treatment from both a neuroscientific and a continental philosophical perspective. The volume opens paths to reevaluate neglected aspects of the Kantian model of human rationality.

Georg Lukcs stands as a towering figure in the areas of critical theory, literary criticism, aesthetics, ethical theory and the philosophy of Marxism and German Idealism. Yet, despite his influence throughout the twentieth century, his contributions to the humanities and theoretical social sciences are marked by neglect. What has been lost is a crucial thinker in the tradition of critical theory, but also, by extension, a crucial set of ideas that can be used to shed new light on the major problems of contemporary society. This book reconsiders Lukcs intellectual contributions in the light of recent intellectual developments in political theory, aesthetics, ethical theory, and social and cultural theory. An international team of contributors contend that Luk ideas and theoretical contributions have much to offer the theoretical paucity of the present. Ultimately the book reintegrates Lukcs as a central thinker, not only in the tradition of critical theory, but also as a major theorist and critic of modernity, of capitalism, and of new trends in political theory, cultural criticism and legal theory.

"A profound personal meditation on human existence and a tour-de-force weaving together of historic and contemporary thought on the deepest question of all: why are we here?" - Gabor Mate M.D., author, In the Realm of Hungry Ghosts As our civilization careens toward climate breakdown, ecological destruction, and gaping inequality, people are losing their existential moorings. The dominant worldview of disconnection, which tells us we are split between mind and body, separate from each other, and at odds with the natural world, has been invalidated by modern science. Award-winning author, Jeremy Lent, investigates humanity's age-old questions - Who am I? Why am I? How should I live? - from a fresh perspective, weaving together findings from modern systems thinking, evolutionary biology, and cognitive neuroscience with insights from Buddhism, Taoism, and Indigenous wisdom. The result is a breathtaking accomplishment: a rich, coherent worldview based on a deep recognition of connectedness within ourselves, between each other, and with the entire natural world. It offers a compelling foundation for a new philosophical framework that could enable humanity to thrive sustainably on a flourishing Earth. The Web of Meaning is for everyone looking for deep and coherent answers to the crisis of civilization. AWARDS GOLD | 2022 Nautilus Book Awards - World Cultures' Transformational Growth & Development SILVER | 2022 Nautilus Book Awards - Science & Cosmology NOMINATED | 2021 Foreword INDIES - Ecology & Environment

Foucault's philosophical relationship to Heidegger is the subject of continuing academic debate. To date, no comprehensive interpretation of this relationship has emerged. This book provides a groundbreaking new approach to Foucault and Heidegger's relationship, based in an original approach to the problem itself. Rather than explore points of similarity between these thinkers, the book identifies a Heideggerian style, or practice, of thinking in Foucault's work, which first emerges in his early studies of madness and literature. Through a series of penetrating studies, Foucault's Heidegger shows how this philosophical practice informs the content and objectives of Foucault's critical writings to the end of his career. This argument clarifies the central role of transformative experience in Foucault's work. In addition to establishing the nature of Foucault's engagement with Heidegger, it provides a new perspective on the role of 'fiction' in Foucault's critique, and revitalizes our conception of Foucault's status as a philosopher. Foucault's Heidegger will be a landmark in Foucault studies, the first comprehensive account of Foucault's relationship to Heidegger in print. As such, it will be a key reference for future debates on this matter and discussions of Foucault's work generally.

Presenting a comprehensive portrayal of the reading of Chinese and Buddhist philosophy in early twentieth-century German thought, Chinese and Buddhist Philosophy in Early Twentieth-Century German Thought examines the implications of these readings for contemporary issues in comparative and intercultural philosophy. Through a series of case studies from the late 19th-century and early 20th-century, Eric Nelson focuses on the reception and uses of Confucianism, Daoism, and Buddhism in German philosophy, covering figures as diverse as Buber, Heidegger, and Misch. He argues that the growing intertextuality between traditions cannot be appropriately interpreted through notions of exclusive identities, closed horizons, or unitary traditions. Providing an account of the context, motivations, and hermeneutical strategies of early twentieth-century European thinkers' interpretation of Asian philosophy, Nelson also throws new light on the question of the relation between Heidegger and Asian philosophy. Reflecting the growing interest in the possibility of intercultural and global philosophy, Chinese and Buddhist Philosophy in Early Twentieth-Century German Thought opens up the possibility of a more inclusive intercultural conception of philosophy.

"La vieja y tradicional Logica de Aristoteles y Bacon ya no satisface a este mundo nuevo de la Cultura. En esta encontramos, ya no el mundo del "ser" sino fundamentalmente el mundo del "devenir"; ya no la ley "necesaria," sino la finalidad "contingente," ya no la simplicidad cuantitativa o cualitativa, sino el complejo biologico y espiritual" -Dr. Adalberto Garcia de Mendoza

Noel Carroll, a brilliant and provocative philosopher of film, has gathered in this book eighteen of his most recent essays on cinema and television--what Carroll calls "moving images." The essays discuss topics in philosophy, film theory, and film criticism. Drawing on concepts from cognitive psychology and analytic philosophy, Carroll examines a wide range of fascinating topics. These include film attention, the emotional address of the moving image, film and racism, the nature and epistemology of documentary film, the moral status of television, the concept of film style, the foundations of film evaluation, the film theory of Siegfried Kracauer, the ideology of the professional western, and films by Sergei Eisenstein and Yvonne Rainer. Carroll also assesses the state of contemporary film theory and speculates on its prospects. The book continues many of the themes of Carroll's earlier work Theorizing the Moving Image and develops them in new directions. A general introduction by George Wilson situates Carroll's essays in relation to his view of moving-image studies.

Introduction to New Realism provides an overview of the movement of contemporary thought named New Realism, by its creator and most celebrated practitioner, Maurizio Ferraris. Sharing significant concerns and features with Speculative Realism and Object Oriented Ontology, New Realism can be said to be one of the most prescient philosophical positions today. Its desire to overcome the postmodern antirealism of Kantian origin, and to reassert the importance of truth and objectivity in the name of a new Enlightenment, has had an enormous resonance both in Europe and in the US. Introduction to New Realism is the first volume dedicated to exposing this continental movement to an anglophone audience. Featuring a foreword by the eminent contemporary philosopher and leading exponent of Speculative Realism, Iain Hamilton Grant, the book begins by tracing the genesis of New Realism, and outlining its central theoretical tenets, before opening onto three distinct sections. The first, 'Negativity', is a critique of the postmodern idea that the world is constructed by our conceptual schemas, all the more so as we have entered the age of digitality and virtuality. The second thesis, 'positivity', proposes the fundamental ontological assertion of New Realism, namely that not only are there parts of reality that are independent of thought, but these parts are also able to act causally over thought and the human world. The third thesis, 'normativity,' applies New Realism to the sphere of the social world. Finally, an afterword written by two young scholars explains in more detail the relationship between New Realism and other forms of contemporary realism.

Barry Dainton presents a fascinating new account of the self, the key to which is experiential or phenomenal continuity.
Provided our mental life continues we can easily imagine ourselves surviving the most dramatic physical alterations, or even moving from one body to another. It was this fact that led John Locke to conclude that a credible account of our persistence conditions - an account which reflects how we actually conceive of ourselves - should be framed in terms of mental rather than material continuity. But mental continuity comes in different forms. Most of Locke's contemporary followers agree that our continued existence is secured by psychological continuity, which they take to be made up of memories, beliefs, intentions, personality traits, and the like. Dainton argues that that a better and more believable account can be framed in terms of the sort of continuity we find in our streams of consciousness from moment to moment. Why? Simply because provided this continuity is not lost - provided our streams of consciousness flow on - we can easily imagine ourselves surviving the most dramatic psychological alterations. Phenomenal continuity seems to provide a more reliable guide to our persistence than any form of continuity. The Phenomenal Self is a full-scale defence and elaboration of this premise.
The first task is arriving at an adequate understanding of phenomenal unity and continuity. This achieved, Dainton turns to the most pressing problem facing any experience-based approach: losses of consciousness. How can we survive them? He shows how the problem can be solved in a satisfactory manner by construing ourselves as systems of experiential capacities. He thenmoves on to explore a range of further issues. How simple can a self be? How are we related to our bodies? Is our persistence an all-or-nothing affair? Do our minds consist of parts which could enjoy an independent existence? Is it metaphysically intelligible to construe ourselves as systems of capacities? The book concludes with a novel treatment of fission and fusion.

Gottlob Frege's Grundgesetze der Arithmetik, or Basic Laws of Arithmetic, was intended to be his magnum opus, the book in which he would finally establish his logicist philosophy of arithmetic. But because of the disaster of Russell's Paradox, which undermined Frege's proofs, the more mathematical parts of the book have rarely been read. Richard G. Heck, Jr., aims to change that, and establish it as a neglected masterpiece that must be placed at the center of Frege's philosophy. Part I of Reading Frege's Grundgesetze develops an interpretation of the philosophy of logic that informs Grundgesetze, paying especially close attention to the difficult sections of Frege's book in which he discusses his notorious 'Basic Law V' and attempts to secure its status as a law of logic. Part II examines the mathematical basis of Frege's logicism, explaining and exploring Frege's formal arguments. Heck argues that Frege himself knew that his proofs could be reconstructed so as to avoid Russell's Paradox, and presents Frege's arguments in a way that makes them available to a wide audience. He shows, by example, that careful attention to the structure of Frege's arguments, to what he proved, to how he proved it, and even to what he tried to prove but could not, has much to teach us about Frege's philosophy.

David Carr outlines a distinctively phenomenological approach to history. Rather than asking what history is or how we know history, a phenomenology of history inquires into history as a phenomenon and into the experience of the historical. How does history present itself to us, how does it enter our lives, and what are the forms of experience in which it does so? History is usually associated with social existence and its past, and so Carr probes the experience of the social world and of its temporality. Experience in this context connotes not just observation but also involvement and interaction: We experience history not just in the social world around us but also in our own engagement with it. For several decades, philosophers' reflections on history have been dominated by two themes: representation and memory. Each is conceived as a relation to the past: representation can be of the past, and memory is by its nature of the past. On both of these accounts, history is separated by a gap from what it seeks to find or wants to know, and its activity is seen by philosophers as that of bridging this gap. This constitutes the problem to which the philosophy of history addresses itself: how does history bridge the gap which separates it from its object, the past? It is against this background that a phenomenological approach, based on the concept of experience, can be proposed as a means of solving this problem-or at least addressing it in a way that takes us beyond the notion of a gap between present and past.

British philosopher Michael Oakeshott is widely considered as one of the key conservative thinkers of the 20th century. After publishing many works on religion, he became mostly known for his works on political theory. This valuable volume by Edmund Neill sets out to Oakeshott's thought in an accessible manner, considering its initial reception and long-term influence. "Major Conservative and Libertarian Thinkers" provides comprehensive accounts of the works of seminal conservative thinkers from a variety of periods, disciplines and traditions - the first series of its kind. Even the selection of thinkers adds another aspect to conservative thinking, including not only theorists but also thinkers in literary forms and those who are also practitioners. The series comprises twenty volumes, each including an intellectual biography, historical context, critical exposition of the thinker's work, reception and influence, contemporary relevance, bibliography including references to electronic resources and an index.

Frederick R. Bauer captures the essence of William James in "Science, God's Hard Gift." We have all heard the word "pragmatic." It entered our everyday vocabulary as a result of a series of lectures delivered by William James, the greatest of all great American thinkers. He gave those lectures in 1906, four years before his death at age sixty-eight, in 1910. In the first of those lectures, James described the type of person he wanted to reach, a person not unlike a large number of persons today: "He wants facts; he wants science," James said, "but he also wants a religion."

James did not live to see the incredible new scientific discoveries of the 1900s. Those discoveries have led increasing numbers of experts to claim that modern science has made religion "obsolete." "Science, God's Hard Gift" celebrates this centenary of James's death by updating and expanding his ideas on pragmatism for those contemporaries who want facts and science, but also a religion.