This title was first published in 2001: Debate about the reality of God risks becoming an arid stalemate. An unbridgeable gulf seems to be fixed between realists, arguing that God exists independently of our language and beliefs, and anti-realists for whom God-language functions to express human spiritual ideals, with no reference to a reality external to the faith of the believer. Soren Kierkegaard has been enlisted as an ally by both sides of this debate. Kierkegaard, Language and the Reality of God presents a new approach, exploring the dynamic nature of Kierkegaard's texts and the way they undermine neat divisions between realism and anti-realism, objectivity and subjectivity. Showing that Kierkegaard's understanding of language is crucial to his practice of communication, and his account of the paradoxes inherent in religious discourse, Shakespeare argues that Kierkegaard advances a form of 'ethical realism' in which the otherness of God is met in the making of liberating signs. Not only are new perspectives opened on Kierkegaard's texts, but his own contribution to ongoing debates is affirmed in its vital, creative and challenging significance.

This title was first published in 2001: Debate about the reality of God risks becoming an arid stalemate. An unbridgeable gulf seems to be fixed between realists, arguing that God exists independently of our language and beliefs, and anti-realists for whom God-language functions to express human spiritual ideals, with no reference to a reality external to the faith of the believer. Soren Kierkegaard has been enlisted as an ally by both sides of this debate. Kierkegaard, Language and the Reality of God presents a new approach, exploring the dynamic nature of Kierkegaard's texts and the way they undermine neat divisions between realism and anti-realism, objectivity and subjectivity. Showing that Kierkegaard's understanding of language is crucial to his practice of communication, and his account of the paradoxes inherent in religious discourse, Shakespeare argues that Kierkegaard advances a form of 'ethical realism' in which the otherness of God is met in the making of liberating signs. Not only are new perspectives opened on Kierkegaard's texts, but his own contribution to ongoing debates is affirmed in its vital, creative and challenging significance.

This is a beautifully crafted collection of prayers for each Sunday and most major festivals in the church's year, together with additional material for each season. The Sunday prayers - known as "collects" in the Anglican tradition - follow the three-year cycle of the Revised Common Lectionary. The author uses expansive and inclusive language and imagery to address and describe God, to describe God's presence and action in the world, and to describe the people of God. Ideal for use at weekday celebrations, including the Book of Common Prayer Order for Eucharist.

Essays and documents related to Hideous Gnosis, a symposium on black metal theory, which took place on December 12, 2009 in Brooklyn, NY. Expanded and Revised. "Life is a hideous thing, and from the background behind what we know of it peer daemoniacal hints of truth which make it sometimes a thousandfold more hideous." - H.P. Lovecraft "Poison yourself . . . with thought" - Arizmenda CONTENTS: Steven Shakespeare, "The Light that Illuminates Itself, the Dark that Soils Itself: Blackened Notes from Schelling's Underground." Erik Butler, "The Counter-Reformation in Stone and Metal: Spiritual Substances." Scott Wilson, "BAsileus philosoPHOrum METaloricum." Hunter Hunt-Hendrix, "Transcendental Black Metal." Nicola Masciandaro, "Anti-Cosmosis: Black Mahapralaya." Joseph Russo, "Perpetue Putesco - Perpetually I Putrefy." Benjamin Noys, "'Remain True to the Earth ': Remarks on the Politics of Black Metal." Evan Calder Williams, "The Headless Horsemen of the Apocalypse." Brandon Stosuy, "Meaningful Leaning Mess." Aspasia Stephanou, "Playing Wolves and Red Riding Hoods in Black Metal." Anthony Sciscione, "'Goatsteps Behind My Steps . . .': Black Metal and Ritual Renewal." Eugene Thacker, "Three Questions on Demonology." Niall Scott, "Black Confessions and Absu-lution." DOCUMENTS: Lionel Maunz, Pineal Eye; Oyku Tekten, Symposium Photographs; Scott Wilson, "Pop Journalism and the Passion for Ignorance"; Karlynn Holland, Sin Eater I-V; Nicola Masciandaro and Reza Negarestani, Black Metal Commentary; Black Metal Theory Blog Comments; Letter from Andrew White; E.S.S.E, Murder Devour I. HTTP: //BLACKMETALTHEORY.BLOGSPOT.COM

Reminiscent of Malcolm Guite's bestselling Sounding the Seasons, this beautiful collection offers scripture-inspired poems for each of the major seasons of the Christian year. It includes: * The Call to Prayer (with poetry on the nature of prayer); * Advent, Christmas and Epiphany; * Lent, Easter and Pentecost (including Wings of Wounded Glory, a sequence for Holy Week); * Transforming Ordinary Time (including some feasts which fall outside the major seasons); * In the School of Mary (poetic reflections on Mary, see as a model for prayer, contemplation and prophecy). An introduction considers the relationship between prayer and poetry and offers suggestions for using the book in public and private worship settings, and a closing sequence contemplates Mary as a figure of prayers and witness.

Nonphilosophy poses a challenge to philosophical thought, inspired by the work of Francois Laruelle. It questions the idea that philosophy, or other disciplines, can tell us what it means to think. This edited collection brings together an internationally known and interdisciplinary group of scholars, including a major new essay by Laruelle himself. Together they use nonphilosophy to cross the boundaries between philosophy and performance. Philosophers have been busy for centuries looking for the foundations of truth, value, and reality. They try to say what it all means and how it all fits together. Areas of life like science and art have to wait for the philosopher to show up to tell them what they are really about. Theory dictates meaning: performance just puts it into effect. Nonphilosophy is different. It says that reality is not an object out there that we can think and understand. The Real is the place we stand: it is where we think from. Crucially, nonphilosophy understands philosophy itself to be performative. It enacts modes of thinking that do not dominate the material of thought and do not capture the Real in concepts. Philosophy is mutated by its performances; and performances themselves think, are modes of theory. What happens when we bring philosophy, art, and performance together, without hierarchy? How can they get inside and change one another? The thinkers in this collection answer these pressing questions.