In his late work Religion within the Boundaries of Mere Reason, Immanuel Kant struggles to answer a straightforward, yet surprisingly difficult, question: how is radical conversion-a complete reorientation of a person's most deeply held values-possible? In this book, Ryan S. Kemp and Christopher Iacovetti examine how this question gets taken up by Kant's philosophical heirs: Schelling, Fichte, Hegel and Kierkegaard. More than simply developing a novel account of each thinker's position, Kemp and Iacovetti trace how each philosopher formulates his theory in response to tensions in preceding views, culminating in Kierkegaard's claim that radical conversion lies outside a person's control. Kemp and Iacovetti close by examining some of the moral-psychological implications of Kierkegaard's account, particularly the question of how someone might responsibly relate to values that have, by their own admission, been acquired in contingent and accidental fashion.

In his late work Religion within the Boundaries of Mere Reason, Immanuel Kant struggles to answer a straightforward, yet surprisingly difficult, question: how is radical conversion-a complete reorientation of a person's most deeply held values-possible? In this book, Ryan S. Kemp and Christopher Iacovetti examine how this question gets taken up by Kant's philosophical heirs: Schelling, Fichte, Hegel and Kierkegaard. More than simply developing a novel account of each thinker's position, Kemp and Iacovetti trace how each philosopher formulates his theory in response to tensions in preceding views, culminating in Kierkegaard's claim that radical conversion lies outside a person's control. Kemp and Iacovetti close by examining some of the moral-psychological implications of Kierkegaard's account, particularly the question of how someone might responsibly relate to values that have, by their own admission, been acquired in contingent and accidental fashion.

Addiction is often thought about in terms of cause, be that brain chemistry, attachment patterns or cognitive schemas. But this does not allow an understanding of what addiction "is". It does not illuminate how addiction is lived. A phenomenology of addiction reveals that addiction is characterised by an intolerance of pain, a pursuit of pleasure, immediacy, technocratic solutions, alienation, ambiguity and is drenched in deception. These are its individual clinical manifestations, but this is also the way life, in this century, is lived. The addict is thus the ultimate 21st century subject, consuming without end, intolerant of emotion and unable to grasp their own limitations. Rather than embraced, these subjects act as a denied symptom, haunting late capitalism and exposing the vampire-like nature of our culture. As such, these subjects need to be treated not just as individuals who have "gone too far", but as victims of the political agenda shaping our lives. Thus the heart of the book is a description of addiction deepened by existential-phenomenological theory. This description is then used to understand the historical emergence of addiction, its socio-political manifestation and also the crucial issue of how to clinically treat the addict-subject.

New insights into key texts and interpretive problems in the history of England and Europe between the eighth and thirteenth centuries. This volume of the Haskins Society Journal demonstrates the Society's continued interest in a broad range of geographical contexts and methodological approaches to medieval history. Chapters include a much-needed reassessment of AElfthryth and her place in the society and governance of tenth-century England, as well as a comprehensive survey of the conceptualization of excommunication in post-Carolingian Europe to c.1200. Further essays explore aspects of the Norman world of southern Italy, including the dynamics of political coalitions and kinship networks, ethnic identity, and material culture. The Journal continues to highlight close analyses of key primary sources,with a study of Angevin kingship in the writings of Hugh of Lincoln and Adam of Eynsham, and an examination of Ralph of Niger's Old Testament exegesis and criticism of crusading in the late twelfth century. A ground-breaking newstudy assesses the utility of colonialism as a valid model for understanding the extraction of sacred resources and relics from the crusader lands. The volume closes with a crucial reconsideration of the agency and power of medieval French peasants as attested in medieval cartularies, opening new approaches for further research into this critical and complex social group.

In "But I Don't See You as Asian: Curating Conversations About Race" Bruce Reyes-Chow curates a collection of cringe-inducing statements about race such as, "If they can say it, why can't I?" " "Do you know martial arts?" and "He's a different kind of Black," hoping to turn awkward moments into a dialogue between friends. Sitting in the sweet spot between lectures in academia and activism on the streets, Bruce invites the reader into a salon type of atmosphere where he directly addresses thoughtless words and diversionary tactics, such as dismissing racial discussions as being impolite or avoiding race conversations altogether. He invites the reader to chuckle, gasp, and perhaps nod in understanding as he lists the kinds of statements often used against persons of color in a predominantly white culture. But rather than stopping there, Bruce asks readers to swap shoes with him and reconsider their assumptions about race. Useful for individual reading, or as a tool for opening group and community discussions, "But I don't see you as Asian" puts one person's joys and struggles on the table for dissection and discovery.