Julia Kristeva has revolutionized the study of modernism by developing a theoretical approach that is uniquely attuned to the dynamic interplay between, on the one hand, linguistic and formal experimentation, and, on the other hand, subjective crisis and socio-political upheaval. Inspired by the contestatory spirit of the late 1960s in which she emerged as a theorist, Kristeva has defended the project of the European avant-gardes and has systematically attempted to reclaim their legacy in the new societal structures produced by a global, spectacle-dominated capitalism. Understanding Kristeva, Understanding Modernism brings together essays that take up the threads in Kristeva's analyses of the avant-garde, offering an appreciation of her overall contribution, the intellectual and political horizon within which she has produced her seminal works as well as of the blind spots that need to be acknowledged in any contemporary examination of her insights. As with other volumes in this series, this volume is structured in three parts. The first part provides new readings of key texts or central aspects in Kristeva's oeuvre. The second part takes up the task of showing the impact of Kristeva's thought on the appreciation of modernist concerns and strategies in a variety of fields: literature, philosophy, the visual arts, and dance. The third part is a glossary of some of Kristeva's key terms, with each entry written by an expert contributor.

This volume offers a much needed shift of focus in the study of emotion in the history of philosophy. Discussion has tended to focus on the moral relevance of emotions, and (except in ancient philosophy) the role of emotions in cognitive life has received little attention. Thirteen new essays investigate the continuities between medieval and early modern thinking about the emotions, and open up a contemporary debate on the relationship between emotions, cognition, and reason, and the way emotions figure in our own cognitive lives. A team of leading philosophers of the medieval, renaissance, and early modern periods explore these ideas from the point of view of four key themes: the situation of emotions within the human mind; the intentionality of emotions and their role in cognition; emotions and action; the role of emotion in self-understanding and the social situation of individuals.

The Risk of Freedom presents an in-depth analysis of the philosophy of Jan Patocka, one of the most influential Central European thinkers of the twentieth century, examining both the phenomenological and ethical-political aspects of his work. In particular, Francesco Tava takes an original approach to the problem of freedom, which represents a recurring theme in Patocka's work, both in his early and later writings. Freedom is conceived of as a difficult and dangerous experience. In his deep analysis of this particular problem, Tava identifies the authentic ethical content of Patocka's work and clarifies its connections with phenomenology, history of philosophy, politics and dissidence. The Risk of Freedom retraces Patocka's philosophical journey and elucidates its more problematic and less evident traits, such as his original ethical conception, his political ideals and his direct commitment as a dissident.

It is widely agreed that there is such a thing as sensory phenomenology and imagistic phenomenology. The central concern of the cognitive phenomenology debate is whether there is a distinctive "cognitive phenomenology"--that is, a kind of phenomenology that has cognitive or conceptual character in some sense that needs to be precisely determined. This volume presents new work by leading philosophers in the field, and addresses the question of whether conscious thought has cognitive phenomenology. It also includes a number of essays which consider whether cognitive phenomenology is part of conscious perception and conscious emotion.
Three broad themes run through the volume. First, some authors focus on the question of how the notion of cognitive phenomenology ought to be understood. How should the notion of cognitive phenomenology be defined? Are there different kinds of cognitive phenomenology? A second theme concerns the existence of cognitive phenomenology. Some contributors defend the existence of a distinctive cognitive phenomenology, whereas others deny it. The arguments for and against the existence of cognitive phenomenology raise questions concerning the nature of first-person knowledge of thought, the relationship between consciousness and intentionality, and the scope of the explanatory gap. A third theme concerns the implications of the cognitive phenomenology debate. What are the implications of the debate for accounts of our introspective access to conscious thought and for accounts of the very nature of conscious thought? Cognitive Phenomenology brings the debate to the forefront of philosophy, and provides a state-of-the-art account of the issues at stake.

Exploring the political ideology of Republicanism under the Roman emperors of the first century AD, Sam Wilkinson puts forward the hypothesis that there was indeed opposition to the political structure and ideology of the rulers on the grounds of Republicanism. While some Romans wanted a return to the Republic, others wanted the emperor to ensure his reign was as close to Republican moral and political ideology as possible. Analysing the discourse of the period, the book charts how the view of law, morality and behaviour changed under the various Imperial regimes of the first century AD. Uniquely, this book explores how emperors could choose to set their regime in a more Republican or more Imperial manner, thus demonstrating it was possible for both the opposition and an emperor to be Republican. The book concludes by providing evidence of Republicanism in the first century AD which not only created opposition to the emperors, but also became part of the political debate in this period.

French philosopher and Talmudic commentator Emmanuel Levinas (1906-1995) has received considerable attention for his influence on philosophical and religious thought. In this book, Victoria Tahmasebi-Birgani provides the first examination of the applicability of Emmanuel Levinas' work to social and political movements. Investigating his ethics of responsibility and his critique of the Western liberal imagination, Tahmasebi-Birgani advances the moral, political, and philosophical debates on the radical implications of Levinas' work.

Emmanuel Levinas and the Politics of Non-Violence is the first book to closely consider the affinity between Levinas' ethical vision and Mohandas Gandhi's radical yet non-violent political struggle. Situating Levinas' insights within a transnational, transcontinental, and global framework, Tahmasebi-Birgani highlights Levinas' continued relevance in an age in which violence is so often resorted to in the name of "justice" and "freedom."

The history of Continental philosophy is often conceived as being represented by two major schools: German idealism and phenomenology/existentialism. These two schools are frequently juxtaposed so as to highlight their purported radical differences. There is a commonly held view that an abrupt break occurred in the nineteenth century, resulting in a disdainful rejection of idealism in all its forms. This break is often located in the transition from Hegel to Kierkegaard. The history of philosophy in the first half of the nineteenth century has thus been read as a grand confrontation between the overambitious rationalistic system of Hegel and the devastating criticisms of it by Kierkegaard's philosophy of existence. This work aims to undermine this popular view of the radical break between idealism and existentialism by means of a series of detailed studies in specific episodes of European thought. As a whole, this book represents an important attempt to demonstrate the long shadow cast by Kant and Hegel over the subsequent history of European philosophy.

This book provides the first detailed study in English of the religious philosophy of Vasilii Rozanov, one of the most influential and controversial thinkers of Russia's Silver Age. It examines his subversion of traditional Russian Orthodoxy, including his reverence for the Creation, his focus on the family, and his worship of sex.Rozanov is one of the towering figures of Russian culture, a major influence on thinkers and writers such as Bakhtin, Maiakovskii, and Mandelshtam, as well as many European writers. He critiqued Orthodox theology, and wrote extensively on philosophy, literature, and politics, and helped reform marriage and divorce laws.His enormous contribution to Russian thought has been largely neglected, and much of his work has been misunderstood. Ure addresses this by examining the basis of Rozanov's religious philosophy, the Creation of the Earth and the Book of Genesis.>

Modern Conspiracy attempts to sketch a new conception of conspiracy theory. Where many commentators have sought to characterize conspiracy theory in terms of the collapse of objectivity and Enlightenment reason, Fleming and Jane trace the important role of conspiracy in the formation of the modern world: the scientific revolution, social contract theory, political sovereignty, religious paranoia and mass communication media. Rather than see in conspiratorial thinking the imminent death of Enlightenment reason, and a regression to a new Dark Age, Modern Conspiracy contends that many characteristic features of conspiracies tap very deeply into the history of the Enlightenment itself: among other things, its vociferous critique of established authorities, and a conception of political sovereignty fuelled by fear of counter-plots. Drawing out the roots of modern conspiratorial thinking leads us to truths less salacious and scandalous than the claims of conspiracy theorists themselves yet ultimately far more salutary: about mass communication; about individual and crowd psychology; and about our conception of and relation to knowledge.Perhaps, ultimately, what conspiracy theory affords us is a renewed opportunity to reflect on our very relationship to the truth itself.

Heidegger and the Emergence of the Question of Being offers a new, updated and comprehensive introduction to Heidegger's development and his early confrontation with philosophical tradition, theology, neo-Kantianism, vitalism, hermeneutics, and phenomenology, up to the publication of Being and Time in 1927. The main thread is the genealogy of the question of the meaning of being. Alongside the most recent scholarly research, this book takes into account the documentary richness of Heidegger's first Freiburg (1919-1923) and Marburg (1923-1928) lectures, conferences, treatises and letters and addresses the thematic and methodological richness of this period of Heidegger's intellectual life, and offers a coherent and unified interpretation of his earlier work. This book conveys Heidegger's thought in a well-organized, impartial manner, without deviating too far from Heideggerian vocabulary. It will be invaluable for upper level undergraduates, graduate students of philosophy, studying phenomenology, continental and German philosophy.

Aristotle's theory of eternal continuous motion and his argument from everlasting change and motion to the existence of an unmoved primary cause of motion, provided in book VIII of his Physics, is one of the most influential and persistent doctrines of ancient Greek philosophy. Nevertheless, the exact wording of Aristotle's discourse is doubtful and contentious at many places. The present critical edition of Ishaq ibn Hunayn's Arabic translation (9th c.) is supposed to replace the faulty edition by A. Badawi and aims at contributing to the clarification of these textual difficulties by means of a detailed collation of the Arabic text with the most important Greek manuscripts, supported by comprehensive Greek and Arabic glossaries.

This book is exclusively written on the foundation of sacred books called Bible and on the experience of many good and great people, for man who was created for hard work, accordingly to its given gift calls talent. (1Co. 12:4) Which is precisely given accordingly to everybody's abilities. (1Co. 12:7). To do good work and to become son of living God (Jn. 15:15) and eventually on the end to become god, (Ps. 82:6) when come time to give its record and hear; well done my faithful son, enter into my rest. In this book it is not my intention to teach anyone but only to incite everyone to think about, to speak about and to recommend in order improving life for entire humanity independent, of race, color, ethnicity, languages or religion for everyone to become in agreement according to its given gift, which is powerful Spirit of love, what we call talent. It is not my idea that proves that, but myriad of humans as modern prophets that by their work witnessed for real life directed by the powerful Spirit of love call talent is only one way only one direction toward goodness for entire humanity, which pleases only One whom we call Great Creator. We may call it as universal secular religion or secular ideology as you wish which is universal and founded on free gift, given talent and responsibility while divine religion is religion of individuals gathered in the congregation founded on faith and obedience, while both are blessed with the power of love. It is true and is easy to understand that life that is directed by the given talent as a life purpose for the love toward One who sent you to do it and for devoted love for entire humanity as a fulfi llment of fi rst law to love your Great Creator and not only your neighbor but entire humanity to be like sun that shine from above for all and rain that comes for above for all as a HEAVENLY WISDOM An end I would like to hear from you about your opinion and suggestion in order to further improve that given program suggested from many and for goodness for entire humanity. Dr. Dragan P. Bogunovic MD FAAFP. Bogdani

Contemporary philosophers frequently assume that Kant never seriously engaged with Spinoza or Spinozism-certainly not before the break of Der Pantheismusstreit, or within the Critique of Pure Reason. Offering an alternative reading of key pre-critical texts and to some of the Critique's most central chapters, Omri Boehm challenges this common assumption. He argues that Kant not only is committed to Spinozism in early essays such as "The One Possible Basis" and "New Elucidation," but also takes up Spinozist metaphysics as Transcendental Realism's most consistent form in the Critique of Pure Reason. The success -- or failure -- of Kant's critical projects must be evaluated in this light. Boehm here examines The Antinomies alongside Spinoza's Substance Monism and his theory of freedom. Similarly, he analyzes the refutation of the Ontological Argument in parallel with Spinoza's Causa-sui. More generally, Boehm places the Critique of Pure Reason's separation of Thought from Being and Is from Ought in dialogue with the Ethics' collapse of Being, Is and Ought into Thought.

Two major interpretations of Mendelssohn's achievements have attained prominence in recent works. One interpretation, defended most recently by David Sorkin and Edward Breuer, casts Mendelssohn as a Jewish traditionalist who uses the language of enlightened German philosophy to bolster his pre-modern religious beliefs. The other interpretation, defended by Allan Arkush, casts Mendelssohn as a radical Deist who defends Judaism exoterically in order to avoid arousing opposition from his co-religionists while facilitating their social integration into enlightened European society. In Faith and Freedom, Michah Gottlieb stakes out a middle position. He argues that Mendelssohn defends pre-modern Jewish religious concepts sincerely, but in so doing, unconsciously gives them a humanistic valence appropriate to life in a diverse, enlightened society. Gottlieb sees the Pantheism Controversy as part of a broader assessment of Mendelssohn's theological-political philosophy, framed in terms of Mendelssohn's relation to his two greatest Jewish philosophical predecessors, Moses Maimonides (1138-1204) and Baruch Spinoza (1632-1677). While Mendelssohn's relation to Maimonides and Spinoza has been discussed sporadically, Faith and Freedom is the first book-length treatment of this subject. The connection is particularly instructive as both Maimonides and Spinoza wrote major theological-political treatises and exercised profound influences on Mendelssohn. Not surprisingly, Mendelssohn is deeply ambivalent about both of these figures. He reveres Maimonides for what he sees as his synthesis of Judaism with secular knowledge, while seeming deeply disturbed by Maimonides's elitism, his equivocation regarding many of the tenets of theism, his espousing religious coercion, and his intolerant view of Gentiles. As for Spinoza, Mendelssohn respects him as a model for how a Jew can fruitfully contribute to science and philosophy and be a model of ethical rectitude. But Mendelssohn objects to Spinoza's atheism, advocacy of state religion, debunking of Jewish chosenness, and rejection of Jewish law. For Mendelssohn, reason best preserves human dignity and freedom by upholding the individual's right to arrive at truth on their own and determine their own beliefs independently of all authority. As such, reason demands that the state respect diversity of thought and religious expression. Mendelssohn interprets faith in the Jewish sense as trust in God's providential goodness, arguing that reason affirms this as well. But he recognizes the difficulty of establishing metaphysical truth rationally and so in his final works adumbrates a form of religious pragmatism. The faith-reason debate rages again today. Gottlieb explores Mendelssohn's theological-political thought with an eye to axiological and political dimensions of the debate.

This is a unique collection presenting work by Alain Badiou and commentaries on his philosophical theories. It includes three lectures by Badiou, on contemporary politics, the infinite, cinema and theatre and two extensive interviews with Badiou - one concerning the state of the contemporary situation and one wide ranging interview on all facets of his work and engagements. It also includes six interventions on aspects of Badiou's work by established scholars in the field, addressing his concept of history, Lacan, Cinema, poetry, and feminism; and four original essays by young and established scholars in Australia and New Zealand addressing the key concerns of Badiou's 2015 visit to the Antipodal region and the work he presented there. With new material by Badiou previously unpublished in English this volume is a valuable overview of his recent thinking. Critical responses by distinguished and gifted Badiou scholars writing outside of the European context make this text essential reading for anyone interested in the development and contemporary reception of Badiou's thought.

What is the meaning of life? Does anything really matter? In the past few decades these questions, perennially associated with philosophy in the popular consciousness, have rightly retaken their place as central topics in the academy. In this major contribution, Nicholas Waghorn provides a sustained and rigorous elucidation of what it would take for lives to have significance. Bracketing issues about ways our lives could have more or less meaning, the focus is rather on the idea of ultimate meaning, the issue of whether a life can attain meaning that cannot be called into question. Waghorn sheds light on this most fundamental of existential problems through a detailed yet comprehensive examination of the notion of nothing, embracing classic and cutting-edge literature from both the analytic and Continental traditions. Central figures such as Heidegger, Carnap, Wittgenstein, Nozick and Nagel are drawn upon to anchor the discussion in some of the most influential discussion of recent philosophical history. In the process of relating our ideas concerning nothing to the problem of life's meaning, Waghorn's book touches upon a number of fundamental themes, including reflexivity and its relation to our conceptual limits, whether religion has any role to play in the question of life's meaning, and the nature and constraints of philosophical methodology. A number of major philosophical traditions are addressed, including phenomenology, poststructuralism, and classical and paraconsistent logics. In addition to providing the most thorough current discussion of ultimate meaning, it will serve to introduce readers to philosophical debates concerning the notion of nothing, and the appendix engaging religion will be of value to both philosophers and theologians.

Gilles Deleuze is considered one of the most important French philosophers of the twentieth century. Eleanor Kaufman situates Deleuze in relation to others of his generation, such as Jean-Paul Sartre, Pierre Klossowski, Maurice Blanchot, and Claude Levi-Strauss, and she engages the provocative readings of Deleuze by Alain Badiou and Slavoj Žižek.

"Deleuze, The Dark Precursor" is organized around three themes that critically overlap: dialectic, structure, and being. Kaufman argues that Deleuze's work is deeply concerned with these concepts, even when he advocates for the seemingly opposite notions of univocity, nonsense, and becoming. By drawing on scholastic thought and reading somewhat against the grain, Kaufman suggests that these often-maligned themes allow for a nuanced, even positive reflection on apparently negative states of being, such as extreme inertia. This attention to the negative or minor category has implications that extend beyond philosophy and into feminist theory, film, American studies, anthropology, and architecture.