Many of the English translations of Indigenous languages that we commonly use today have been handed down from colonial missionaries whose intent was to fundamentally alter or destroy prior Indigenous knowledge and praxis. In this text, author Mark D. Freeland develops a theory of worldview that provides an interrelated logical mooring to shed light on the issues around translating Indigenous languages in and out of colonial languages. In tandem with other linguistic and narrative methods, this theory of worldview can be employed to help root out the reproduction of colonial culture in Indigenous languages and can be a useful addition to the repertoire of tools needed to return to life-giving relationships with our environment. These issues of decolonization are highlighted in the trajectory of treaty language associated with relationships to land and their present-day importance. This book uses the 1836 Treaty of Washington and its contemporary manifestation in Great Lakes fishing rights and the State of Michigan’s 2007 Inland Consent Decree as a means of identifying the role of worldview in deciphering the logics embedded in Anishinaabe thought associated with these relationships to land. A fascinating study for students of Indigenous and linguistic disciplines, this book deftly demonstrates the significance of worldview theory in relation to the logics of decolonization of Indigenous thought and praxis.

A broken family throws formidable stumbling blocks onto the path of life that a society as a whole must traverse. But the stones under the feet of the children in these situations are the most hurtful and most in need of redress. Gabriele Kuby answers the call and does so with an acute sense of responsibility. As a child of divorce and later divorcee, Kuby speaks to herself when she urges the men and women of her generation to consider how failing as spouses we fail as parents, and as such cause the most trouble for our children. 

Reading Kuby’s analysis of cultural, sociological and biological data, the danger is clear and present. Yet Kuby asserts that, generally, our plight goes unnoticed and is veiled from our eyes. We need to see children for who and what they really are to us, to the family, and society at large. In the words of Fulton Sheen, “Children play a redeemer role in the family. The represent the victory of love over the insatiable ego. They symbolize the defeat of selfishness and the triumph of giving love.” Tragically, children are increasingly less a part of Western culture. This leaves the family, in the best case scenario, an artifact, and in the worst case, a casualty. 

The topics addressed by Kuby cover towering influences in postmodern family life: Gender politics, the abortion mentality, daycare (“Socialism 2.0”), premature stress, rights of children, digital distractions, pornography, and divorce. A native German, Kuby’s work is, heartbreakingly, as relevant to American society as her own.  This European perspective drives home the urgent need to recognize our situation as global and embedded, and one that requires more than political mobilization of mainstream efforts and responses. What really is good and normal, and how to we realize it? Listen to the heartstrings that yearn for true knowledge of oneself, Kuby implores, of God, and how in the surprise of God’s mercy we are guided through life. Kuby backs up this invitation to personal conversion and betterment with hard data.

"This excellent books is bound to stir debate on the abortion issue and to occupy a rather distinctive position." --R.G. Frey, Bowling Green State University With the current composition of the Supreme Court and recent challenges to Roe v. Wade, Peter S. Wenz's new approach to the ethical, moral, and legal issues related to a woman's right to elective abortion may turn the tide in this debate. He argues that the Supreme Court reached the right decision in Roe v. Wade but for the wrong reasons. Wenz contends that a woman's right to terminated her pregnancy should be based, not on her constitutional right to privacy, but on the constitutional guarantee of religious freedom, a basis for freedom of choice that is not subject to the legal criticisms advanced against Roe. At least up to the 20th week of a pregnancy, one's belief whether a human fetus is a human person or not is a religious decision. He maintains that because questions about the moral status of a fetus are religious, it follows that anti-abortion legislation, to the extent that it is predicated on such "inherently religious beliefs," is unconstitutional. In this timely and topical book, Wenz also examines related cases that deal with government intervention in an individual's procreative life, the regulation of contraceptives, and other legislation that is either applied to or imposed upon select groups of people (e.g., homosexuals, drug addicts). He builds a concrete argument that could replace Roe v. Wade. Reviews "In this important study of abortion and the Constitiution, legal philosopher Peter Wenz contends that Roe v. Wade was wrongly argued but well conlcuded. Wenz presents a substantial review of Supreme Court decisions on abortion, then critically exposes flaws, including the privacy justification for abortion as well as the trimester scheme. --Religious Studies Review "In this major work, Peter Wenz has analyzed the relation of the Constitution's religion clauses to the abortion controversy. His principal contribution is to shift the argument from the right of privacy (invoked, he believes, unsuccessfully in Roe v. Wade) to the Establishment Clause. The Court's concern in Roe was whether the statute unduly burdened a fundamental right. But tested by the Establishment Clause, statutes may violate the Constitution by implicitly endorsing a religious belief, namely, the personhood of the unborn. Wenz concludes that the Establishment Clause permits abortions prior to the twenty-first week of pregnancy." --C. Herman Prichett, Professor of Political Science Emeritus, University of California, Santa Barbara "This is an original and scholarly exposition of the view that abortion rights fall under the religion clauses of the First Amendment. The view defended is an important alternative to the privacy defense upon which the Roe v. Wade decision was based and should help to expand the ethical and constitutional debate about abortion rights." --Mary Anne Warren, Associate Professor of Philosophy, San Francisco State University, and author of Gendercide: The Implications of Sex Selection Contents Preface Introduction Roe v. Wade under Attack • Individual Rights and Majority Rule • Constitutional Interpretation • Preview of Chapters 1. The Derivation of Roe v. Wade Economic Substantive Due Process • Due Process and the Family • Contraception and Privacy in Griswold v. Connecticut • Contraception and Privacy in Eisenstadt v. Baird • Blackmun's Privacy Rationale in Roe v. Wade • Stewart's Due Process Rationale in Roe v. Wade • Tribe on Substantive Due Process • Conclusion 2. Potentiality and Viability The Roe v. Wade Decision • The Concept of Viability in Abortion Cases • Dividing the Gestational Continuum • The Genetic Approach to Personhood • Viability versus Similarity to Newborns • Two Consequentialist Arguments • Feminism and Viability • Conclusion 3. The Evolution of "Religion" Religion in the Abortion Debate • The Original Understanding of the Religion Clauses • The Evolution of Religion Clause Doctrine • Incorporation of the Religion Clauses • From Belief to Practice • Alleviating Indirect Burdens on Religious Practice • Expanding the Meaning of "Religion" • The Original Understanding View • Bork: Conservative or Moderate? • Conflicts between the Religion Clauses • The Elusive Meaning of "Religion" • Conclusion 4. The Definition of "Religion" The Adjectival Sense of Religion • Religious Beliefs Independent of Organized Religions • Religious Belief as Fundamental to Organized Religion • Secular Beliefs Related to Material Reality • Secular Beliefs Related to Social Interaction • Secular Facts versus Secular Values • The Court's Characterizations of Secular Beliefs • Secular (Nonreligious) Belief • The Epistemological Standard for Distinguishing Religious from Secular Belief • Judicial Examples of Religious Beliefs • General Characteristics of Religious Beliefs • Summary 5. "Religion" in Court The Epistemological Standard Applied • Cults and Crazies • Secular Religions • Tensions between the Religion Clauses • The Unitary Definition of "Religion" 6. Fetal Personhood as Religious Belief Anti-Contraception Laws and the Establishment Clause • Belief in the Existence of God • Belief in the Personhood of Young Fetuses • Distinguishing Religious from Secular Determinations of Fetal Personhood • Religious versus Secular Uncertainty • Environmental Preservation and Animal Protection versus Fetal Value • Greenawalt's Argument • The Reach of Secular Considerations • Secular versus Religious Matters • Conclusion 7. The Regulation of Abortion The Trimester Framework and Its Exceptions • O'Connor's Objections to the Trimester Framework • Superiority of the Establishment Clause Approach to the Trimester Framework • Required Efforts to Save the Fetus • The Neutrality Principle • Appropriate Judicial Skepticism • Undue Burdens and Unconstitutional Endorsements • Conclusion 8. Abortion and Others Public Funding of Abortion • The Establishment Clause Approach to Public Funding • The Court's Funding Rationale • The Court's Inconsistent Rationale • Publicly Funded Family Planning Clinics • Spousal Consent • The Court's Flawed Parental Consent Rationale • Information Requirements • Spousal and Parental Consent • The Establishment Clause Approach: Medical Dimension • The Establishment Clause Approach: Religious Dimension • Implications of the Establishment Clause Approach • The Court's Inconsistency • Equivalent Results • Parental Notification • Conclusion Conclusion Justice Scalia's View • The Fundamental Flaw in Roe • The Rationale for the Establishment Clause Approach • Advantages of the Establishment Clause Approach Notes Glossary of Terms Annotated Table of Cases Bibliography Index About the Author(s): Peter S. Wenz is Professor of Philosophy and Legal Studies at Sangamon State University.

An absorbing collection of essays on religious textures in Knausgaard’s writings and our time.

Min kamp, or My Struggle, is a six-volume novel by Karl Ove Knausgaard and one of the most significant literary works of the young twenty-first century. Published in Norwegian between 2009 and 2011, the novel presents an absorbing first-person narrative of the life of a writer with the same name as the author, in a world at once fully disillusioned and thoroughly enchanted.

In 2015, a group of scholars began meeting to discuss the peculiarly religious qualities of My Struggle. Some were interested in Knausgaard’s attention to explicitly religious subjects and artworks, others to what they saw as more diffuse attention to the religiousness of contemporary life. The group wondered what reading these textures of religion in these volumes might say about our times, about writing, and about themselves. The Abyss or Life Is Simple is the culmination of this collective endeavor—a collection of interlocking essays on ritual, beauty, and the end of the world.

In many non-industrial, non-Western societies, power and prestige are closely linked to the extent of an individual's or group's perceived connection to the supernatural realm, which also explains and validates tangible activities such as economic success, victories in war, or control over lucrative trade. Affines (in-laws), ancestors, and aristocrats, in particular, are connected to the realm of creative cosmological origins (i.e., to Genesis), which accords them distinctive, supernatural powers and gives them a natural and legitimate right to worldly authority.

This is the hypothesis that Mary W. Helms pursues in this broadly cross-cultural study of aristocracy in chiefly societies. She begins with basic ideas about the dead, ancestors, affines, and concepts of cosmological origins. This leads her to a discussion of cosmologically defined hierarchies, the qualities that characterize aristocracy, and the political and ideological roles of aristocrats as wife-givers and wife-takers (that is, as in-laws). She concludes by considering various models that explain how societies may develop or define aristocracies.

Must the sins of America's past poison its hope for the future? Lately the American Left, withdrawing into the ivied halls of academe to rue the nation's shame, has answered yes in both word and deed. In Achieving Our Country, one of America's foremost philosophers challenges this lost generation of the Left to understand the role it might play in the great tradition of democratic intellectual labor that started with writers like Walt Whitman and John Dewey.

How have national pride and American patriotism come to seem an endorsement of atrocities--from slavery to the slaughter of Native Americans, from the rape of ancient forests to the Vietnam War? Achieving Our Country traces the sources of this debilitating mentality of shame in the Left, as well as the harm it does to its proponents and to the country. At the center of this history is the conflict between the Old Left and the New that arose during the Vietnam War era. Richard Rorty describes how the paradoxical victory of the antiwar movement, ushering in the Nixon years, encouraged a disillusioned generation of intellectuals to pursue "High Theory" at the expense of considering the place of ideas in our common life. In this turn to theory, Rorty sees a retreat from the secularism and pragmatism championed by Dewey and Whitman, and he decries the tendency of the heirs of the New Left to theorize about the United States from a distance instead of participating in the civic work of shaping our national future.

In the absence of a vibrant, active Left, the views of intellectuals on the American Right have come to dominate the public sphere. This galvanizing book, adapted from Rorty's Massey Lectures of 1997, takes the first step toward redressing the imbalance in American cultural life by rallying those on the Left to the civic engagement and inspiration needed for "achieving our country."

Considered by many to be one of the finest speeches ever written, Acres of Diamonds offers a multitude of lessons about the rewards of work, education, and finding the riches of life in one's own back yard.In an era when many Americans would pack public halls to hear speeches given by the greatest citizens of their day, Russell Conwell read his world-famous lecture hundreds of times, and used the income he earned delivering it to found a small seminary to train Baptist ministers. That school soon grew into Temple University, one of the first universities to offer affordable education to working-class Americans: it stands today as the most visible example of Russell Conwell's legacy and vision.There are a multitude of gems to mine from Russell Conwell's words, no matter what your walk of life. Acres of Diamonds remains a significant—and inspirational—lesson about where the true riches of life may be found.

This book will appeal to professional scholars and graduate students with an interest in Aristotle’s ethics and in ethics generally. It proposes comprehensive interpretations of some difficult passages in Aristotle’s two major ethical works ( the Nicomachean Ethics and the Eudemian Ethics ). It brings to bear upon the analysis of human behavior passages in Aristotle’s logical works and in his Physics. It also draws connections among areas of particular interest to contemporary ethics: action theory, the analysis of practical reason, and virtue ethics.

"Both Thomistic scholars and analytic philosophers interested in theories of human action and accountability will find this book a welcome addition to their libraries. Truly a substantive addition to both Thomistic scholarship and the ongoing analytic investigation into human action and responsible agency."—American Catholic Philosophical Quarterly

"A first-rate book...Brock's lucid and illuminating analysis offers much of value to both intellectual historians and theologians, as well as philosophers."—Theological Studies"Brock's treatment of Aquinas's account of action exhibits a rare combination of rigor and learning. It is, no doubt, the best we have."—The Thomist

The notion of practical wisdom is one of Aristotle’s greatest inventions. It has inspired philosophers as diverse as Martin Heidegger, Hans-Georg Gadamer, Elizabeth Anscombe, Michael Thompson, and John McDowell. Now a leading scholar of ancient philosophy offers a challenge to received accounts of practical wisdom by situating it in the larger context of Aristotle’s views on knowledge and reality.

That happiness is the end pursued by practical wisdom is commonly agreed. What is disputed is whether happiness is to be found in the practical life of political action, in which we exhibit courage, temperance, and other virtues of character, or in the contemplative life, where theoretical wisdom is the essential virtue. C. D. C. Reeve argues that the dichotomy is bogus, that these lives are in fact parts of a single life, which is the best human one. In support of this view, he develops innovative accounts of many of the central notions in Aristotle’s metaphysics, epistemology, and psychology, including matter and form, scientific knowledge, dialectic, educatedness, perception, understanding, political science, practical truth, deliberation, and deliberate choice. These accounts are based directly on freshly translated passages from many of Aristotle’s writings. Action, Contemplation, and Happiness is an accessible essay not just on practical wisdom but on Aristotle’s philosophy as a whole.

Understanding “what something is” is a project that has long occupied philosophers. Perhaps no thinker in the Western tradition has had more influence on how we approach this question than Aristotle, whose Metaphysics remains the locus classicus of rigorous examinations into the nature of being. Now, in an elegantly argued new study, Aryeh Kosman reinterprets Aristotle’s ontology and compels us to reexamine some of our most basic assumptions about the great philosopher’s thought.

For Aristotle, to ask “what something is” is to inquire into a specific mode of its being, something ordinarily regarded as its “substance.” But to understand substance, we need the concept of energeia—a Greek term usually translated as “actuality.” In a move of far-reaching consequence, Kosman explains that the correct translation of energeia is not “actuality” but “activity.” We have subtly misunderstood the Metaphysics on this crucial point, says Kosman. Aristotle conceives of substance as a kind of dynamic activity, not some inert quality. Substance is something actively being what it is.

Kosman demonstrates how this insight significantly alters our understanding of a number of important concepts in Aristotelian thought, from accounts of motion, consciousness, and essence to explanations of the nature of animal and divine being. Whether it is approached as an in-depth introduction to Aristotle’s metaphysics or as a highly original reassessment sure to spark debate, there can be no argument that The Activity of Being is a major contribution to our understanding of one of philosophy’s most important thinkers.

Although overshadowed by his contemporaries Adam Smith and David Hume, the Scottish philosopher Adam Ferguson strongly influenced eighteenth-century currents of political thought. A major reassessment of this neglected figure, Adam Ferguson in the Scottish Enlightenment: The Roman Past and Europe’s Future sheds new light on Ferguson as a serious critic, rather than an advocate, of the Enlightenment belief in liberal progress. Unlike the philosophes who looked upon Europe’s growing prosperity and saw confirmation of a utopian future, Ferguson saw something else: a reminder of Rome’s lesson that egalitarian democracy could become a self-undermining path to dictatorship.

Ferguson viewed the intrinsic power struggle between civil and military authorities as the central dilemma of modern constitutional governments. He believed that the key to understanding the forces that propel nations toward tyranny lay in analysis of ancient Roman history. It was the alliance between popular and militaristic factions within the Roman republic, Ferguson believed, which ultimately precipitated its downfall. Democratic forces, intended as a means of liberation from tyranny, could all too easily become the engine of political oppression—a fear that proved prescient when the French Revolution spawned the expansionist wars of Napoleon.

As Iain McDaniel makes clear, Ferguson’s skepticism about the ability of constitutional states to weather pervasive conditions of warfare and emergency has particular relevance for twenty-first-century geopolitics. This revelatory study will resonate with debates over the troubling tendency of powerful democracies to curtail civil liberties and pursue imperial ambitions.

This book could be called “The Intelligent Person’s Guide to Economics.” Like Robert Heilbroner’s The Worldly Philosophers, it attempts to explain the core ideas of the great economists, beginning with Adam Smith and ending with Joseph Schumpeter. In between are chapters on Thomas Malthus, David Ricardo, Karl Marx, the marginalists, John Maynard Keynes, Friedrich Hayek, and Thorstein Veblen. The title expresses Duncan Foley’s belief that economics at its most abstract and interesting level is a speculative philosophical discourse, not a deductive or inductive science. Adam’s fallacy is the attempt to separate the economic sphere of life, in which the pursuit of self-interest is led by the invisible hand of the market to a socially beneficial outcome, from the rest of social life, in which the pursuit of self-interest is morally problematic and has to be weighed against other ends.

Smith and his successors argued that the market and the division of labor that is fostered by it result in tremendous gains in productivity, which lead to a higher standard of living. Yet the market does not address the problem of distribution—that is, how is the gain in wealth to be divided among the classes and members of society? Nor does it address such problems as the long-run well-being of the planet.

Adam’s Fallacy is beautifully written and contains interesting observations and insights on almost every page. It will engage the reader’s thoughts and feelings on the deepest level.

Theodor W. Adorno (1903-1969) was a leading figure in the Frankfurt School and one of this century's most demanding intellectuals. His works, always informed by his variant of Critical Theory that he called Negative Dialectics, is notoriously difficult to understand bu has had an enormous impact on philosophy, sociology, musicology, literary criticism, psychology, and the study of culture.

In an introductory section, Martin Jay gives a brief, lucid account of Adorno's notion of force-field, and of Adorno's extension of Walter Benjamin's concept of constellation. He distinguishes five impulses in Adorno's thinking: his Marxism, his aesthetic modernism, his mandarin cultural conservatism, his anticipation of deconstructionism, and the self-conscious Jewishness that led him to look for redemption and at the same time to refuse any definition of paradise.

Professor Jay devotes the central sections of his book to the major aspects of Adorno's thought--his philosophy, his social theory, and his view of modern culture and aesthetic theory. He has succeeded brilliantly in the task of presenting Adorno's theories in understandable form while remaining true to their unresolved tensions.

From the beginning to the end of his career, the philosopher Theodor W. Adorno sustained an uneasy but enduring bond with existentialism. His attitude overall was that of unsparing criticism, verging on polemic. In Kierkegaard he saw an early paragon for the late flowering of bourgeois solipsism; in Heidegger, an impresario for a “jargon of authenticity” cloaking its idealism in an aura of pseudo-concreteness and neo-romantic kitsch. Even in the straitened rationalism of Husserl’s phenomenology Adorno saw a vain attempt to break free from the prison-house of consciousness.

“Gordon, in a detailed, sensitive, fair-minded way, leads the reader through Adorno’s various, usually quite vigorous, rhetorically pointed attacks on both transcendental and existential phenomenology from 1930 on…[A] singularly illuminating study.”
—Robert Pippin, Critical Inquiry

“Gordon’s book offers a significant contribution to our understanding of Adorno’s thought. He writes with expertise, authority, and compendious scholarship, moving with confidence across the thinkers he examines…After this book, it will not be possible to explain Adorno’s philosophical development without serious consideration of [Gordon’s] reactions to them.”
—Richard Westerman, Symposium

How did Albert Einstein's ideas shape the imaginations of twentieth-century artists and writers? Are there national differences between styles of scientific research? By what mechanisms is progress in science achieved despite the enormous diversity of individual, often conflicting, efforts?

These are just a few of the questions posed in The Advancement of Science, and Its Burdens. Gerald Holton, one of the century's leading historians of science, continues his analysis of how modern science works and how it influences our world, with particular emphasis on the role of the thematic elements--those often unconscious presuppositions that guide scientific work to success or failure. Many of the conclusions emerge from the author's extensive study of the contributions of Albert Einstein. Indeed, Holton's new introduction for this edition, "Einstein and the Cultural Roots of Modern Science," demonstrates that Einstein's daring main pursuit, the discovery of unity among seemingly disparate aspects of physics, was psychologically supported by a surprising ally: the high literary works in which he immersed himself, above all Goethe's. This case study alone may well be a classic example for studying the interaction of science and culture.

During the past twenty years, the world’s most renowned critical theorist—the scholar who defined the field of postcolonial studies—has experienced a radical reorientation in her thinking. Finding the neat polarities of tradition and modernity, colonial and postcolonial, no longer sufficient for interpreting the globalized present, she turns elsewhere to make her central argument: that aesthetic education is the last available instrument for implementing global justice and democracy.

Spivak’s unwillingness to sacrifice the ethical in the name of the aesthetic, or to sacrifice the aesthetic in grappling with the political, makes her task formidable. As she wrestles with these fraught relationships, she rewrites Friedrich Schiller’s concept of play as double bind, reading Gregory Bateson with Gramsci as she negotiates Immanuel Kant, while in dialogue with her teacher Paul de Man. Among the concerns Spivak addresses is this: Are we ready to forfeit the wealth of the world’s languages in the name of global communication? “Even a good globalization (the failed dream of socialism) requires the uniformity which the diversity of mother-tongues must challenge,” Spivak writes. “The tower of Babel is our refuge.”

In essays on theory, translation, Marxism, gender, and world literature, and on writers such as Assia Djebar, J. M. Coetzee, and Rabindranath Tagore, Spivak argues for the social urgency of the humanities and renews the case for literary studies, imprisoned in the corporate university. “Perhaps,” she writes, “the literary can still do something.”

The Aesthetics and Politics of Cinematic Pedestrianism: Walking in Films offers a rich exploration of the cinematic aesthetics that filmmakers devised to reflect the corporeal and affective experience of walking in the city. Drawing from literature in urban studies, film theory, and aesthetic philosophy, it is the first monograph to approach the history of cinema from the perspective of walking. A series of case studies providing nuanced analyses of widely referenced figures, such as the flaneur/flâneuse, vagabond, and nomad, reveal how filmmakers articulated their objection to repressive structures through depictions of walking: a common, everyday act yet transgressive, bold, and indomitable. Through the lens of Henri Lefebvre’s theory of space, Michel de Certeau’s concept of pedestrian acts, and Jacques Rancière’s treatment of the politics of aesthetics, Walking in Films traces how cinema evolved in conversation with the mobile body and the new images, styles, and techniques that emerged with it.

A philosophical exploration of aesthetic experience during bereavement.

In Aesthetics of Grief and Mourning, philosopher Kathleen Marie Higgins reflects on the ways that aesthetics aids people experiencing loss. Some practices related to bereavement, such as funerals, are scripted, but many others are recursive, improvisational, mundane—telling stories, listening to music, and reflecting on art or literature. Higgins shows how these grounding, aesthetic practices can ease the disorienting effects of loss, shedding new light on the importance of aesthetics for personal and communal flourishing.

"Not since Thoreau has an American author displayed such a profound appreciation for the aesthetics of nature; but, unlike Thoreau, Berleant has designed a program for allowing others to join in on that appreciation." --E. F. Kaelin, Professor of Philosophy, Florida State University Environmental aesthetics is an emerging discipline that explores the meaning and influence of environmental perception and experience on human life. Arguing for the idea that environment is not merely a setting for people but fully integrated and continuous with us, Arnold Berleant explores the aesthetic dimensions of the human-environment continuum in both theoretical terms and concrete situations. Insisting on the need to reconceptualize environment and recognize its aesthetic implications, he pursues a variety of topics and approaches to environmental aesthetics. Aesthetic experience, maintains Berleant, is always contextual. Recognizing that humans, along with all other things, inhabit a single intraconnected realm, he names the quality of engagement as the foremost characteristic of environmental perception. Berleant moves from natural to nonnatural environments, suggesting that the aesthetic aspect of any human habitat is an essential part of its desirability. From outer space to the museum, from architecture to landscape, from city to wilderness, this book discovers in the aesthetic perception of environment the reciprocity that constitutes both person and place. "Arnold Berleant's Aesthetics of Environment poses an important path for philosophy to walk down--instead of environmental ethics, where what is right and wrong in nature is discussed, he goes after the difficult destination of deciding how to articulate what is beautiful in the nature we want, not the nature we see." --Human Ecology Review "Berleant's new environmental aesthetics is a challenge not only to the philosophers but also to the practitioners of environment-making. With rich illustrations and freedom from technical jargon, Berleant applies his new aesthetics to analyzing and solving the practical problems concerning various environmental designs of today." --Canadian Philosophical Review "A pioneering contribution to this discipline. It raises a large number of challenging questions and suggests new dirrections in the analysis of the environment as an aesthetic category." --Michael H. Mutias, Professor of Philosophy, Millsaps College

The well-known Italian semiotician and novelist Umberto Eco discloses for the first time to English-speaking readers the unsuspected richness, breadth, complexity, and originality of the aesthetic theories advanced by the influential medieval thinker Thomas Aquinas, heretofore known principally as a scholastic theologian. Inheriting his basic ideas and conceptions of art and beauty from the classical world, Aquinas transformed or modified these ideas in the light of Christian theology and of developments in metaphysics and optics during the thirteenth century.

Setting the stage with an account of the vivid aesthetic and artistic sensibility that flourished in medieval times, Eco examines Aquinas's conception of transcendental beauty, his theory of aesthetic perception or visio, and his account of the three conditions of beauty--integrity, proportion, and clarity--that, centuries later, emerged again in the writings of the young James Joyce. He examines the concrete application of these theories in Aquinas's reflections on God, mankind, music, poetry, and scripture. He discusses Aquinas's views on art and compares his poetics with Dante's. In a final chapter added to the second Italian edition, Eco examines how Aquinas's aesthetics came to be absorbed and superseded in late medieval times and draws instructive parallels between Thomistic methodology and contemporary structuralism. As the only book-length treatment of Aquinas's aesthetics available in English, this volume should interest philosophers, medievalists, historians, critics, and anyone involved in poetics, aesthetics, or the history of ideas.

Among all the great thinkers of the past two hundred years, Nietzsche continues to occupy a special place--not only for a broad range of academics but also for members of a wider public, who find some of their most pressing existential concerns addressed in his works. Central among these concerns is the question of the meaning of a life characterized by inescapable suffering, at a time when the traditional responses inspired by Christianity are increasingly losing their credibility. While most recent studies of Nietzsche's works have lost sight of this fundamental issue, Bernard Reginster's book The Affirmation of Life brings it sharply into focus.

Reginster identifies overcoming nihilism as a central objective of Nietzsche's philosophical project, and shows how this concern systematically animates all of his main ideas. In particular, Reginster's work develops an original and elegant interpretation of the will to power, which convincingly explains how Nietzsche uses this doctrine to mount a critique of the dominant Christian values, to overcome the nihilistic despair they produce, and to determine the conditions of a new affirmation of life. Thus, Reginster attributes to Nietzsche a compelling substantive ethical outlook based on the notions of challenge and creativity--an outlook that involves a radical reevaluation of the role and significance of suffering in human existence.

Replete with deeply original insights on many familiar--and frequently misunderstood--Nietzschean concepts, Reginster's book will be essential to anyone approaching this towering figure of Western intellectual history.

"This book is recommended for anyone interested in understanding, questioning, articulating, and acting on the basis of their own and others' perspectives on sexism, racism, and affirmative action in American higher education." --Choice While equal opportunity for all candidates is widely recognized as a goal within academia, the implementation of specific procedures to achieve equality has resulted in vehement disputes regarding both the means and ends. To encourage a reexamination of this issue, Cahn asked three prominent American social philosophers--Leslie Pickering Francis, Robert L. Simon, and Lawrence C. Becker--who hold divergent views about affirmative action, to write extended essays presenting their views. Twenty-two other philosophers then respond to these three principal essays. While no consensus is reached, the resulting clash of reasoned judgments will serve to revitalize the issues raised by affirmative action. Contents Introduction - Steven M. Cahn Part I 1. In Defense of Affirmative Action - Leslie Pickering Francis 2. Affirmative Action and the University: Faculty Appointment and Preferential Treatment - Robert L. Simon 3. Affirmative Action and Faculty Appointments - Lawrence C. Becker Part II 4. What Good Am I? - Laurence Thomas 5. Who "Counts" on Campus? - Ann Hartle 6. Reflections on Affirmative Action in Academia - Robert G. Turnbull 7. The Injustice of Strong Affirmative Action - John Kekes 8. Preferential Treatment Versus Purported Meritocratic Rights - Richard J. Arneson 9. Faculties as Civil Societies: A Misleading Model for Affirmative Action - Jeffrie G. Murphy 10. Facing Facts and Responsibilities - The White Man's Burden and the Burden of Proof - Karen Hanson 11. Affirmative Action: Relevant Knowledge and Relevant Ignorance - Joel J. Kupperman 12. Remarks on Affirmative Action - Andrew Oldenquist 13. Affirmative Action and the Multicultural Ideal - Philip L. Quinn 14. "Affirmative Action" in the Cultural Wars - Frederick A. Olafson 15. Quotas by Any Name: Some Problems of Affirmative Action in Faculty Appointments - Tom L. Beauchamp 16. Are Quotas Sometimes Justified? - James Rachels 17. Proportional Representation of Women and Minorities - Celia Wolf-Devine 18. An Ecological Concept of Diversity - La Verne Shelton 19. Careers Open to Talent - Ellen Frankel Paul 20. Some Sceptical Doubts - Alasdair MacIntyre 21. Affirmative Action and Tenure Decisions - Richard T. De George 22. Affirmative Action and the Awarding of Tenure - Peter J. Markie 23. The Case for Preferential Treatment - James P. Sterba 24. Saying What We Think - Fred Sommers 25. Comments on Compromise and Affirmative Action - Alan H. Goldman About the Authors Index About the Author(s) Steven M. Cahn is Professor of Philosophy and former Provost and Vice President for Academic Affairs at the Graduate Center of the City University of New York. He has published numerous other books, including Morality, Responsibility, and the University (Temple). Contributors: Laurence Thomas, Ann Hartle, Robert G. Turnbull, John Kekes, Richard J. Arneson, Jeffrie G. Murphy, Karen Hanson, Joel J. Kupperman, Andrew Oldenquist, Philip L. Quinn, Frederick A. Olafson, Tom L. Beauchamp, James Rachels, Celia Wolf-Devine, La Verne Shelton, Ellen Frankel Paul, Alasdair MacIntyre, Richard T. De George, Peter J. Markie, James P. Sterba, Fred Sommers, Alan H. Goldman, and the editor.

African American Political Thought offers an unprecedented philosophical history of thinkers from the African American community and African diaspora who have addressed the central issues of political life: democracy, race, violence, liberation, solidarity, and mass political action. Melvin L. Rogers and Jack Turner have brought together leading scholars to reflect on individual intellectuals from the past four centuries, developing their list with an expansive approach to political expression. The collected essays consider such figures as Martin Delany, Ida B. Wells, W. E. B. Du Bois,  James Baldwin, Toni Morrison, and Audre Lorde, whose works are addressed by scholars such as Farah Jasmin Griffin, Robert Gooding-Williams, Michael Dawson, Nick Bromell, Neil Roberts, and Lawrie Balfour.

While African American political thought is inextricable from the historical movement of American political thought, this volume stresses the individuality of Black thinkers, the transnational and diasporic consciousness, and how individual speakers and writers draw on various traditions simultaneously to broaden our conception of African American political ideas.  This landmark volume gives us the opportunity to tap into the myriad and nuanced political theories central to Black life. In doing so, African American Political Thought: A Collected History transforms how we understand the past and future of political thinking in the West.
 

In African Ecomedia, Cajetan Iheka examines the ecological footprint of media in Africa alongside the representation of environmental issues in visual culture. Iheka shows how, through visual media such as film, photography, and sculpture, African artists deliver a unique perspective on the socioecological costs of media production, from mineral and oil extraction to the politics of animal conservation. Among other works, he examines Pieter Hugo's photography of electronic waste recycling in Ghana and Idrissou Mora-Kpai's documentary on the deleterious consequences of uranium mining in Niger. These works highlight not only the exploitation of African workers and the vast scope of environmental degradation but also the resourcefulness and creativity of African media makers. They point to the unsustainability of current practices while acknowledging our planet's finite natural resources. In foregrounding Africa's centrality to the production and disposal of media technology, Iheka shows the important place visual media has in raising awareness of and documenting ecological disaster even as it remains complicit in it.

As Africana Studies celebrates its fiftieth anniversary throughout the United States, this invigor ating collection presents possibilities for the future of the discipline’s theoretical paths. The essays in Africana Studies focus on philosophy, science, and technology; poetry, literature, and music; the crisis of the state; issues of colonialism, globalization, and neoliberalism; and the ever-expanding diaspora. The editor and contributors to this volume open exciting avenues for new narratives, philosophies, vision, and scale in this critical field of study—formed during the 1960s around issues of racial injustice in America—to show what Africana Studies is already in the process of becoming.

Africana Studies recognizes how the discipline has been shaped, changing over the decades as scholars have opened new modes of theoretical engagement such as addressing issues of gender and sexuality, politics, and cultural studies. The essays debate and (re)consider black and diasporic life to sustain, provoke, and cultivate Africana Studies as a singular yet polyvalent mode of thinking.

Contributors: Akin Adeṣọkan, John E. Drabinski, Zeyad El Nabolsy, Pierre-Philippe Fraiture, Kasareka Kavwahirehi, Gregory Pardlo, Radwa Saad, Sarah Then Bergh, and the editor

In After Life, Eugene Thacker clears the ground for a new philosophy of life by recovering the twists and turns in its philosophical history. Beginning with Aristotle’s originary formulation of a philosophy of life, Thacker examines the influence of Aristotle’s ideas in medieval and early modern thought, leading him to the work of Immanuel Kant, who notes the inherently contradictory nature of “life in itself.” Along the way, Thacker shows how early modern philosophy’s engagement with the problem of life affects thinkers such as Gilles Deleuze, Georges Bataille, and Alain Badiou, as well as contemporary developments in the “speculative turn” in philosophy.

At a time when life is categorized, measured, and exploited in a variety of ways, After Life invites us to delve deeper into the contours and contradictions of the age-old question, “what is life?”

Engages with one of the oldest philosophical problems—the relationship between thought and being—and offers a fresh perspective with which to approach the long history of this puzzle.

In After Parmenides, Tom Rockmore takes us all the way back to the beginning of Western philosophy, when Parmenides asserted that thought and being are the same. This idea created a division between what the mind constructs as knowable entities and the idea that there is also a mind-independent real, which we can know or fail to know. Rockmore argues that we need to give up on the idea of knowing the real as it is, and instead focus on the objects of cognition that our mind constructs. Though we cannot know mind-independent objects as they “really” are, we can and do know objects as they appear to us.

After Parmenides charts the continual engagement with these ideas of the real and the knowable throughout philosophical history from Plato and Aristotle to Descartes, Kant, Fichte, Hegel, Schopenhauer, Marx, and others. This ambitious book shows how new connections can be made in the history of philosophy when it is reread through a new lens.

After Physics presents ambitious new essays about some of the deepest questions at the foundations of physics, by the physicist and philosopher David Albert. The book’s title alludes to the close connections between physics and metaphysics, much in evidence throughout these essays. It also alludes to the work of imagining what it would be like for the project of physical science—considered as an investigation into the fundamental laws of nature—to be complete.

Albert argues that the difference between the past and the future—traditionally regarded as a matter for metaphysical or conceptual or linguistic or phenomenological analysis—can be understood as a mechanical phenomenon of nature. In another essay he contends that all versions of quantum mechanics that are compatible with the special theory of relativity make it impossible, even in principle, to present the entirety of what can be said about the world as a narrative sequence of “befores” and “afters.” Any sensible and realistic way of solving the quantum-mechanical measurement problem, Albert claims in yet another essay, is ultimately going to force us to think of particles and fields, and even the very space of the standard scientific conception of the world, as approximate and emergent. Novel discussions of the problem of deriving principled limits on what can be known, measured, or communicated from our fundamental physical theories, along with a sweeping critique of the main attempts at making sense of probabilities in many-worlds interpretations of quantum mechanics, round out the collection.

From Kant to Kierkegaard, from Hegel to Heidegger, continental philosophers have indelibly shaped the trajectory of Western thought since the eighteenth century. Although much has been written about these monumental thinkers, students and scholars lack a definitive guide to the entire scope of the continental tradition. The most comprehensive reference work to date, this eight-volume History of Continental Philosophy will both encapsulate the subject and reorient our understanding of it. Beginning with an overview of Kant’s philosophy and its initial reception, the History traces the evolution of continental philosophy through major figures as well as movements such as existentialism, phenomenology, hermeneutics, and poststructuralism. The final volume outlines the current state of the field, bringing the work of both historical and modern thinkers to bear on such contemporary topics as feminism, globalization, and the environment. Throughout, the volumes examine important philosophical figures and developments in their historical, political, and cultural contexts.

The first reference of its kind, A History of Continental Philosophy has been written and edited by internationally recognized experts with a commitment to explaining complex thinkers, texts, and movements in rigorous yet jargon-free essays suitable for both undergraduates and seasoned specialists. These volumes also elucidate ongoing debates about the nature of continental and analytic philosophy, surveying the distinctive, sometimes overlapping characteristics and approaches of each tradition. Featuring helpful overviews of major topics and plotting road maps to their underlying contexts, A History of Continental Philosophy is destined to be the resource of first and last resort for students and scholars alike.

"Suppose," Clifford Geertz suggests, "having entangled yourself every now and again over four decades or so in the goings-on in two provincial towns, one a Southeast Asian bend in the road, one a North African outpost and passage point, you wished to say something about how those goings-on had changed." A narrative presents itself, a tour of indices and trends, perhaps a memoir? None, however, will suffice, because in forty years more has changed than those two towns--the anthropologist, for instance, anthropology itself, even the intellectual and moral world in which the discipline exists. And so, in looking back on four decades of anthropology in the field, Geertz has created a work that is characteristically unclassifiable, a personal history that is also a retrospective reflection on developments in the human sciences amid political, social, and cultural changes in the world. An elegant summation of one of the most remarkable careers in anthropology, it is at the same time an eloquent statement of the purposes and possibilities of anthropology's interpretive powers.

To view his two towns in time, Pare in Indonesia and Sefrou in Morocco, Geertz adopts various perspectives on anthropological research and analysis during the post-colonial period, the Cold War, and the emergence of the new states of Asia and Africa. Throughout, he clarifies his own position on a broad series of issues at once empirical, methodological, theoretical, and personal. The result is a truly original book, one that displays a particular way of practicing the human sciences and thus a particular--and particularly efficacious--view of what these sciences are, have been, and should become.

In Afterlives of Affect Matthew C. Watson considers the life and work of artist and Mayanist scholar Linda Schele (1942–98) as a point of departure for what he calls an excitable anthropology. As part of a small collective of scholars who devised the first compelling arguments that Maya hieroglyphs were a fully grammatical writing system, Schele popularized the decipherment of hieroglyphs by developing narratives of Maya politics and religion in popular books and public workshops. In this experimental, person-centered ethnography, Watson shows how Schele’s sense of joyous discovery and affective engagement with research led her to traverse and disrupt borders between religion, science, art, life, death, and history. While acknowledging critiques of Schele’s work and the idea of discovery more generally, Watson contends that affect and wonder should lie at the heart of any reflexive anthropology. With this singular examination of Schele and the community she built around herself and her work, Watson furthers debates on more-than-human worlds, spiritualism, modernity, science studies, affect theory, and the social conditions of knowledge production.

In 2015, members of the philosophy department at the University of Madrid conducted an interview with Alberto Moreiras for the university’s digital archive. The resulting dialogues and the Spanish edition of this work, Marranismo e inscripción, o el abandono de la conciencia desdichada, are the basis for Against Abstraction, supplemented with an interview conducted for the Chilean journal Papel máquina. In these landmark conversations, Moreiras describes how, though he was initially committed to Latin American literary studies, he eventually transitioned to become an eminent scholar of critical theory, existential philosophy, and ultimately infrapolitics and posthegemony.

Blending intellectual autobiography with a survey of Hispanism as practiced in universities in the United States (including the schisms in Latin American subaltern studies that eventually led to Moreiras’s departure from Duke University), these narratives read like a picaresque and a polemic on the symbolic power of scholars. Drawing on the concept of marranism (originally a term for Iberian Jews and Muslims forced to convert to Christianity during the Middle Ages) to consider the situations and allegiances he has navigated over the years, Moreiras has produced a multifaceted self-portrait that will surely spark further discourse.

A New Statesman Book of the Year

A critical analysis of the transformation of constitutionalism from an increasingly irrelevant theory of limited government into the most influential philosophy of governance in the world today.

Constitutionalism is universally commended because it has never been precisely defined. Martin Loughlin argues that it is not some vague amalgam of liberal aspirations but a specific and deeply contentious governing philosophy. An Enlightenment idea that in the nineteenth century became America’s unique contribution to the philosophy of government, constitutionalism was by the mid-twentieth century widely regarded as an anachronism. Advocating separated powers and limited government, it was singularly unsuited to the political challenges of the times. But constitutionalism has since undergone a remarkable transformation, giving the Constitution an unprecedented role in society. Once treated as a practical instrument to regulate government, the Constitution has been raised to the status of civil religion, a symbolic representation of collective unity.

Against Constitutionalism explains why this has happened and its far-reaching consequences. Spearheaded by a “rights revolution” that subjects governmental action to comprehensive review through abstract principles, judges acquire greatly enhanced power as oracles of the regime’s “invisible constitution.” Constitutionalism is refashioned as a theory maintaining that governmental authority rests not on collective will but on adherence to abstract standards of “public reason.” And across the world the variable practices of constitutional government have been reshaped by its precepts.

Constitutionalism, Loughlin argues, now propagates the widespread belief that social progress is advanced not through politics, electoral majorities, and legislative action, but through innovative judicial interpretation. The rise of constitutionalism, commonly conflated with constitutional democracy, actually contributes to its degradation.

Many contemporary discussions of religion take an absolute, intractable approach to belief and nonbelief that privileges faith and dogmatism while treating doubt as a threat to religious values. As Madhuri M. Yadlapati demonstrates, however, there is another way: a faith (or nonfaith) that embraces doubt and its potential for exploring both the depths and heights of spiritual reflection and speculation. Through three distinct discussions of faith, doubt, and hope, Yadlapati explores what it means to live creatively and responsibly in the everyday world as limited, imaginative, and questioning creatures. She begins with a perceptive survey of diverse faith experiences in Islam, Buddhism, Judaism, Hinduism, and Protestant Christianity and then narrows her focus to Protestant Christianity and Hinduism to explore how the great thinkers of those faiths have embraced doubt in the service of spiritual transcendence.

Yadlapati traces religious perspectives on trust, humility, belonging, commitment, and lively skepticism as they relate to faith and doubt. Drawing on various doctrines, scriptures, and the writings of great religious thinkers such as C. S. Lewis, Søren Kierkegaard, Karl Barth, and Raimon Panikkar, Yadlapati demonstrates how doubt can serve to enhance faith, not hinder it. Defending the rich tapestry of faith and doubt against polarization, Against Dogmatism reveals an ecumenical middle way, a spiritual approach native to traditions in which faith and doubt are interwoven in constructive and dynamic ways.

A suspicious mind.

Sextus Empiricus (ca. AD 160–210), exponent of scepticism and critic of the Dogmatists, was a Greek physician and philosopher, pupil and successor of the medical sceptic Herodotus (not the historian) of Tarsus. He probably lived for years in Rome and possibly also in Alexandria and Athens. His three surviving works are Outlines of Pyrrhonism (three books on the practical and ethical scepticism of Pyrrho of Elis, ca. 360–275 BC, as developed later, presenting also a case against the Dogmatists); Against the Dogmatists (five books dealing with the Logicians, the Physicists, and the Ethicists); and Against the Professors (six books: Grammarians, Rhetors, Geometers, Arithmeticians, Astrologers, and Musicians). These two latter works might be called a general criticism of professors of all arts and sciences. Sextus’ work is a valuable source for the history of thought especially because of his development and formulation of former sceptic doctrines.

The Loeb Classical Library edition of Sextus Empiricus is in four volumes.

Do citizens of a nation such as the United States have a moral duty to obey the law? Do officials, when interpreting the Constitution, have an obligation to follow what that text meant when ratified? To follow precedent? To follow what the Supreme Court today says the Constitution means?

These are questions of political obligation (for citizens) and interpretive obligation (for anyone interpreting the Constitution, often officials). Abner Greene argues that such obligations do not exist. Although citizens should obey some laws entirely, and other laws in some instances, no one has put forth a successful argument that citizens should obey all laws all the time. Greene’s case is not only “against” obligation. It is also “for” an approach he calls “permeable sovereignty”: all of our norms are on equal footing with the state’s laws. Accordingly, the state should accommodate religious, philosophical, family, or tribal norms whenever possible.

Greene shows that questions of interpretive obligation share many qualities with those of political obligation. In rejecting the view that constitutional interpreters must follow either prior or higher sources of constitutional meaning, Greene confronts and turns aside arguments similar to those offered for a moral duty of citizens to obey the law.

A suspicious mind.

Sextus Empiricus (ca. AD 160–210), exponent of scepticism and critic of the Dogmatists, was a Greek physician and philosopher, pupil and successor of the medical sceptic Herodotus (not the historian) of Tarsus. He probably lived for years in Rome and possibly also in Alexandria and Athens. His three surviving works are Outlines of Pyrrhonism (three books on the practical and ethical scepticism of Pyrrho of Elis, ca. 360–275 BC, as developed later, presenting also a case against the Dogmatists); Against the Dogmatists (five books dealing with the Logicians, the Physicists, and the Ethicists); and Against the Professors (six books: Grammarians, Rhetors, Geometers, Arithmeticians, Astrologers, and Musicians). These two latter works might be called a general criticism of professors of all arts and sciences. Sextus’ work is a valuable source for the history of thought especially because of his development and formulation of former sceptic doctrines.

The Loeb Classical Library edition of Sextus Empiricus is in four volumes.