Philosophy

Friends and Other Strangers argues for expanding the field of religious ethics to address the normative dimensions of culture, interpersonal desires, friendships and family, and institutional and political relationships. Richard B. Miller urges religious ethicists to turn to cultural studies to broaden the range of the issues they address and to examine matters of cultural practice and cultural difference in critical and self-reflexive ways.

Friends and Other Strangers critically discusses the ethics of ethnography; ethnocentrism, relativism, and moral criticism; empathy and the ethics of self-other attunement; indignation, empathy, and solidarity; the meaning of moral responsibility in relation to children and friends; civic virtue, war, and alterity; the normative and psychological dimensions of memory; and religion and democratic public life. Miller challenges distinctions between psyche and culture, self and other, and uses the concepts of intimacy and alterity as dialectical touchstones for examining the normative dimensions of self-other relationships. A wholly contemporary, global, and interdisciplinary work, Friends and Other Strangers illuminates aspects of moral life ethicists have otherwise overlooked.

There is a standard narrative that recurs throughout popular writings on yoga and tantra, from South Asian texts to Western esoteric thought: Kuṇḍalinī is the Serpent Power. She rests coiled at the base of the spine. If awakened, this divine feminine energy rises toward the crown of the head. Some are apprehensive of Kuṇḍalinī’s intense power, fearing physical and psychological turmoil. Others seek it out, hungry for experiences, both spiritual and sensual. But what does this story leave out? What are its cultural and historical roots? What do the many ways of experiencing Kuṇḍalinī tell us about this elusive phenomenon?

The Serpent’s Tale traces the intricate global histories of Kuṇḍalinī, from its Sanskrit origins to its popularity in the West. Sravana Borkataky-Varma and Anya Foxen explore its symbolic link with the serpent, its fraught connections to sexuality, and its commercialization in the form of Kuṇḍalinī yoga. Ranging from esoteric texts to global gurus, from the cliffs of California to the charnel grounds of Assam, they show that there has never been one single “authentic” model of Kuṇḍalinī but a multiplicity of visions. Bridging the gaps between textual and historical analysis and the complexities of embodied practice, Borkataky-Varma and Foxen reflect on the narration and transmission of experiences, including their own. Lively, accessible, and nuanced, The Serpent’s Tale offers rich insights for scholars, practitioners, and all readers drawn to Kuṇḍalinī.

We are constantly being warned, but we seldom heed warnings. Cautioned about authoritarian leaders, climate change, technological dystopias, or other catastrophes, we fail to take action or even take them seriously. Too often warnings are dismissed—much like the artists, scientists, environmentalists, and intellectuals who deliver them. Why don’t we listen?

Santiago Zabala asks us to think of philosophy as a warning, a call to heed ominous “signs from the future.” He argues that warnings—as distinct from predictions—invite us to see the possibility of a radical break from the present. Predictions tell us to submit to the inevitable, but warnings ask us to take part in shaping a different future. A philosophy of warnings offers an alternative horizon of understanding beyond “the real” and “the normal,” and a politics of warnings helps us confront hidden emergencies through collective interpretation, listening, and action.

Signs from the Future places thinkers such as Nietzsche, Heidegger, de Beauvoir, and Arendt into conversation with present-day politics, art, and culture, drawing our attention to unheeded warnings. This timely and engaging book shows why unresolved crises from the past must be interpreted anew today if we are to imagine an equitable future—or a future at all.

Does being in motion change how we think? Tracing the connections between thinking and transit—including walking, being transported by a vehicle, and many other modes—this innovative book shows how embodiment and movement deepen, expand, and transform creative thought.

Megan Craig and Edward S. Casey provide a collaborative phenomenological exploration of thought in motion, interspersing lively first-person accounts with broader philosophical inquiry. Their investigation, structured around the four ancient elements—water, air, earth, and fire—ranges across swimming, boats, balloons, planes, cars, trains, and other modes of transport. Craig and Casey invite readers to recall their own experiences of travel and how thinking changes in tandem with shifting environments and whatever conveys a person from place to place. They also consider how changing climates and evolving technologies, with new rhythms and materialities, have shaped human thinking in its many varieties.

Thinking in Transit celebrates forms of movement and motion that carry the body and mind out of their habituated routines. This book urges a change in how philosophers have traditionally framed the setting for serious thought: from the austere, solitary space of a study to populated places of interaction and passage.

In Ovid’s Metamorphoses, existence is perpetual transformation. Humans and gods become plants and animals, stones and stars—or something in between. No rigid distinctions remain untroubled. In his own time and in ours, Ovid’s work challenges fundamental assumptions about the universe and humans’ place in it.

Metamorphoses Reimagined offers a twenty-first-century retelling of Ovid’s masterpiece that decenters the human. Michael Marder reinvents the text in new genres—letters, essays, confessions, prayers, poetic fragments, and dramatic dialogues, among others—some picking up where the original left off, others reconceiving the narrative in alternative forms. Marder’s metamorphoses invert protagonists’ relationships and reinterpret their transformations, playing with stylistic adaptations and foregrounding nonanthropocentric points of view. Above all, they explore the metamorphosis of language itself and ask in what, if any, sense the notion and the figure of the human are worth holding onto today.

Providing fresh perspective on Ovid’s classic in light of contemporary concerns, Metamorphoses Reimagined is a work of breathtaking philosophical, literary, and linguistic experimentation, proposing creative ways to write and think, to be and become.

What is beauty, and what is its political function? In what ways might it help undermine white supremacy and cultivate a more democratic political culture? Democracy and Beauty shines a light on W. E. B. Du Bois’s attempts to answer these questions during the decade surrounding the First World War and, in so doing, offers a groundbreaking account of the philosopher’s aesthetics.

Robert Gooding-Williams reconstructs Du Bois’s defense of the political potential of beauty to challenge oppressive systems and foster an inclusive democracy. White supremacy is a powerful force that defies rational revision, Du Bois argued, because it is rooted in the entrenched routines of its adherents. Beauty, however, has a distinctive role to play in the struggle against white supremacy. It can strengthen resolve and ward off despair by showing the oppressed that they can alter their social world, and it can unsettle and even transform the pernicious habits that perpetuate white supremacy. Gooding-Williams also explores Du Bois’s account of the interplay among white supremacy, Christianity, capitalism, and imperialism as well as key tensions in his work. A rich engagement with Du Bois’s philosophy of beauty, this book demonstrates the relevance of his social thought and aesthetics to present-day arguments about Black pessimism, Black optimism, and the aesthetic turn in Black studies.

In the early 1950s, the young Michel Foucault took a keen interest in the method of existential analysis—Daseinsanalyse—developed by the Swiss psychiatrist Ludwig Binswanger. He gave a lecture course on this topic at the University of Lille in the spring of 1953 and wrote a detailed introduction to the 1954 French translation of Binswanger’s Dream and Existence (1930), in which he promised a forthcoming book that would “situate existential analysis within the development of contemporary reflection on man.” This book presents Foucault’s unpublished manuscript on Binswanger and existential analysis for the first time in English, offering crucial insight into his intellectual development.

Foucault carries out a systematic examination of Daseinsanalyse, contrasting it with psychiatry, psychoanalysis, and phenomenology and championing its ambition to understand mental illness. In his critique of existential analysis, Foucault began his turn toward emphasizing the primacy of experience, which would lead to the radically new perspective and genealogical methods of The History of Madness and The History of Sexuality. Revealing a little-known influence on Foucault’s historicist approach, Binswanger and Existential Analysis reminds us of his unparalleled ability to destabilize our conceptions of self.

What does it mean to love? Does love complete us, giving us purpose and meaning? Or does it tie us down and even harm us? Is erotic desire complicit in oppression, or could it deliver liberation? Are our desires extricable from the wrongs of our societies? And in today’s world, is love still worth the trouble?

This book develops a critical theory of sexual love and friendship, offering profound new ways to understand the troublesome nature of eros. Federica Gregoratto explores the ambivalence of erotic love, which is at once intimately interwoven with heterosexism, racism, and neoliberal capitalism yet entices us with the tantalizing possibility of transformation. Drawing on a rich array of sources—from Frankfurt School critical theory to feminist thought and contemporary philosophies of emotions and affects, as well as poetry, novels, films, and music—she argues that love provides unexpected resources for political agency, resistance, and emancipation. Gregoratto makes a passionate defense of erotic freedom as an adventurous process through which we understand, together with others, who we are and who we want to become, both in our individual existences and in our social lives. Wide-ranging and daring, Love Troubles invites us to reflect on our fraught amorous experiences, showing why we should cherish and learn from them.

Under the Eastern Han dynasty (25–220 CE), a self-described recluse wrote a series of essays denouncing the evils of his time. Assailing corruption, misrule, and neglect of the common people, Wang Fu’s Essays of a Recluse (Qianfulun) offers a rare outsider view of culture, society, and government during this period. This book presents the first full English translation of the Qianfulun, one of the most significant works to survive from the Eastern Han period.

Wang’s essays range across moral philosophy, cosmology, education, military affairs, and conflict in the borderlands. The essays decry governmental corruption and rampant litigiousness, as well as the callous neglect of the poor and the exploitation of women. To remedy these failures, Wang Fu calls for heeding the wisdom of the classics and implementing procedures for recruiting worthy officials. His focused interest in the common people and sensitivity to their travails make Essays of a Recluse a rich source of information about daily life during the Eastern Han period, providing insights into folk religion, divination, marriage practices, and the legal system. Widely admired in his lifetime, Wang’s essays were later singled out by Han Yu (768–824 CE) as one of the three great works of the period. Anne Behnke Kinney and John S. Major’s expert translation makes an important but notoriously complex and difficult work accessible to a range of English-language readers.

What is the relationship between the ethical transformation of the self and the political transformation of the world? This book explores the ways several twentieth-century thinkers can help us relate the “care of the self” to the “care of the other,” tracing their accounts of how and why practices intended to change an individual can help spur social and political change, just as collective political action can produce a transformation of the self.

Daniel Louis Wyche examines the political implications of what he calls practices of ethical self-change. These include Pierre Hadot’s notion of “spiritual exercises”; what the French sociologist of labor Georges Friedmann calls the “interior effort”; Michel Foucault’s ethics of the “care of the self”; what Martin Luther King Jr. refers to as the work of “self-purification” integral to direct action; and Audre Lorde’s claim that caring for herself constitutes a form of “political warfare.” Wyche argues that these concepts can collectively provide an understanding that effaces distinctions between the care of the self, the other, and the community in a way that avoids reducing the political to the ethical. Ambitious and nuanced, The Care of the Self and the Care of the Other offers a framework for unifying individual moral action and collective political life.

Alain Badiou’s 1985 seminar on Parmenides initiated his ongoing dialogue with the pre-Socratic philosopher and set out some of the foundational ideas of his own major philosophical works, including Being and Event. The seminar provides both a new understanding of the importance of Parmenides in establishing the fundamental terms of philosophy and a vital account of the intimate relationship between philosophy and mathematics.

For Badiou, Parmenides inaugurates the history of philosophy by linking being, thinking, and nonbeing in a “Borromean knot”—a linkage in which the relationship between any two terms requires the mediation of a third. Badiou traces the permutations of this connection among fundamental concepts as it was transmitted to later thinkers, including Plato, Aristotle, Descartes, Hegel, and Heidegger. He also argues that Parmenides’s account of philosophy establishes a new kind of formal reasoning that, like mathematics, breaks with the Greek mythic and poetic traditions and their assumption that truth derives from sensory experience. This seminar demonstrates Badiou’s unparalleled ability to recast the fundamental questions of philosophy.

Just Awakening uncovers a forgotten philosophy of social democracy inspired by Yogācāra, an ancient, nondualistic Buddhist philosophy that claims everything in the perceptible cosmos is mere consciousness and consists of multiple karmically connected yet bounded lifeworlds. This Yogācāra social philosophy emerged in the late nineteenth and early twentieth centuries among Chinese intellectuals who struggled against the violent Social Darwinist logic of the survival of the fittest. Its proponents were convinced that the root cause of crisis in both China and the West was epistemic—an unexamined faith in one common, objective world and a subject-object divide. This dualistic paradigm, in their view, had dire consequences, including moral egoism, competition for material wealth, and racial war. Yogācāra insights about plurality, interdependence, and intersubjectivity, however, had the capacity to awaken the world from these deadly dreams.

Jessica X. Zu reconstructs this account of modern Yogācāra philosophy, arguing that it offers new vocabularies with which to reconceptualize equality and freedom. Yogācāra thinking, she shows, diffracts the illusions of individual identity, social categories, and material wealth into aggregated, recurring karmic processes. It then guides the reassembly of a complex society through nonhierarchical, noncoercive, and collaborative actions, sustained by new behavior patterns and modes of thought. Demonstrating why Chinese Buddhist social philosophy offers powerful resources for social justice and liberation today, Just Awakening invites readers to think with modern Yogācāra philosophers about other ways of building egalitarian futures.

The medieval mystic Julian of Norwich (1342–after 1416) is the first known woman to author a book in the English language, recognized today for her strikingly optimistic claim that “all shall be well.” Her visionary text Revelations of Divine Love is the product of many years of contemplation, written and revised after a life-changing event of near-fatal illness and divine revelation.

Hannah Lucas explores the entanglement of illness and revelation in Julian’s writings, illuminating the unexpected commonalities between the medical and the mystical and their significance for philosophies of health. Framed by an original application of post-Heideggerian philosophy, Impossible Recovery offers a vivid new interpretation of the medieval mystic as crafting a proto-phenomenological theology of well-being. Lucas’s careful readings pay close attention to Julian’s mystical language and poetics, revealing the surprising resonances of her writings with modern and postmodern thought. Refracted through Julian’s Revelations, this book advances a powerful existential query about the possibilities of recovery—of well-being, and of medieval history.

Most Indian and Tibetan religious traditions have some theory of yogic perception—a profound type of sentience afforded by meditative practice. And most consider it the bedrock of their religious authority, the primary means by which one gains spiritual insight. Disagreements about what yogis perceive abound, however, spanning many philosophical topics, including epistemology, ontology, phenomenology, and language.

Out of Sight, Into Mind is a groundbreaking exploration of debates over yogic perception, revealing their contemporary relevance as a catalyst for comparative philosophy. Jed Forman examines intellectual and philosophical developments over a millennium in India and Tibet, offering rich analyses of many previously untranslated texts. He traces divergences and confluences between thinkers within and across traditions, demonstrating that accounts of yogic perception shifted from theories based on vision to ones based on the mind. Drawing on this investigation, Forman calls for broadening philosophical discourse, arguing that subjects like yogic perception have often been deemed “religious” and thus neglected. He contends that these Indian and Tibetan debates hold important lessons for present-day topics such as hermeneutics and exegesis, the relationship between conception and perception, representationalism versus phenomenalism, and the limits of language. Shedding new light on the intellectual history of yogic perception, this book models how a comparative approach can yield novel philosophical insights.

Liberalism holds that individual freedom can be realized under capitalism. “Classical liberalism” tends to focus on excessive state interference as the primary threat to freedom. More recent theorists, however, recognize that capitalism, left to itself, would be characterized by mass social ills and argue that state intervention is necessary to guarantee individual freedom.

This book is a Marxist critique of liberalism. Prabhat Patnaik demonstrates that liberalism and Marxism provide vastly differing accounts of individual freedom and the forces that restrict it. In the Marxist view, people, contrary to appearances, lack real agency under capitalism. Competition coerces individuals to act according to the impersonal logic of capitalism, making them mere instruments of the system. In this way, capitalism creates universal alienation, and true individual freedom is possible only through overcoming it.

Patnaik argues that socialism can secure individual agency in both economic and political spheres, though actually existing socialism has failed in this respect. He also considers what a socialist society should look like: not a planned economy but a highly decentralized system in which citizens are directly involved in taking decisions affecting their lives and enjoy fundamental economic rights as well as political ones. Readable yet rigorous, Beyond Liberalism brings together political philosophy and political economy to offer a renewed vision of socialism.

The notion of landscape typically seems innocuous, associated with leisure and contemplation. Likewise, aesthetics is often seen as apolitical, a matter of subjective tastes and preferences. This book challenges the common understanding of these categories as disengaged and demonstrates how uniting landscape studies and philosophical aesthetics opens new ways of addressing both the environmental crisis and the crisis of the humanities.

Alberto L. Siani argues that the concept of landscape helps us overcome deeply ingrained oppositions, such as nature and culture, spirit and flesh, or the environment and the human. Landscape represents the intersection of these categories and therefore provides a helpful vantage point on contemporary predicaments that cannot be understood within dualistic frameworks. An engaged aesthetics shows that landscapes are not simply ways of seeing the world but ways of being in the world, offering practical guidance for inhabiting places ethically. Landscape Aesthetics sheds new light on issues spanning art and its interpretation, environmentalism, temporality, lived spaces, justice, education, and interdisciplinarity. Bringing together a wide range of sources across philosophy and other disciplines as well as personal experience, Siani reveals the key role of landscape and aesthetics in responding to the pressing crises we face today.

In The Beauty of Choice, the renowned cultural critic Wendy Steiner offers a dazzling new account of aesthetics grounded in female agency. Through a series of linked meditations on canonical and contemporary literature and art, she casts women’s taste as the engine of liberal values.

Steiner reframes long-standing questions surrounding desire, art, sexual assault, and beauty in light of #MeToo. Beginning with an opera she wrote based on Chaucer’s “The Wife of Bath’s Tale,” she presents women’s sexual choices as fundamentally aesthetic in nature—expressions of their taste—and artworks as stagings of choice in courtship, coquetry, consent, marriage, and liberation. A merger of art criticism, evolutionary theory, political history, and aesthetics, this book paints the struggle between female autonomy and patriarchal violence and extremism as the essence of art.

The Beauty of Choice pursues its claims through a striking diversity of examples: Sei Shōnagon’s defense of pleasure in the Pillow Book; Picasso’s and Balthus’s sexualization of their models; the redefinition of “waste” in postmodern fiction; and interactivity and empathy in the works of contemporary artists such as Marlene Dumas, Barbara MacCallum, Kristin Beeler, and Hannah Gadsby. It offers the first critical study of Heroines, a memorial to the twenty thousand women raped in Kosovo during the Serbian genocide. This deeply original book gives taste, beauty, and pleasure central roles in a passionate defense of women’s freedom.

Nothing Sacred makes a bold call for reconceptualizing the projects of humanism and democracy as creative sources of emancipatory meaning, from the immediate political sphere to the farthest reaches of planetary ways of living.

Restaging Aristotle’s classic notion of the “political animal” in broad historical and geographical frames, Stathis Gourgouris explores the autopoietic capacities of human-being in society, while developing new frameworks of anticolonial humanism and radical democracy as the only worthy adversaries of neoliberal capitalism.

This reconfigured anthropological horizon enables us to imagine new ways of living by learning to pursue a radical politics of autonomy and a planetary vision that upholds life-affirming coexistence and equal sharing against the fetishism of hierarchy and servitude, money and technologic, sovereignty and endless growth.

Written with daring, erudition, and anarchic contestation, this book seeks the political through a poetic perspective. Nothing Sacred rejects niche thinking in the academy and engages a vast domain of reflections on the problem of human-being in today’s dismal world.

What is it like to experience rapture? For philosopher Christopher Hamilton, it is a loss of self that is also a return to self—an overflowing and emptying out of the self that also nourishes and fills the self. In this inviting book, he reflects on the nature of rapture and its crucial yet unacknowledged place in our lives.

Hamilton explores moments of rapture in everyday existence and aesthetic experience, tracing its disruptive power and illuminating its philosophical significance. Rapture is found in sexual love and other forms of intense physical experience, such as Philippe Petit’s nerve-defying wire walk between the Twin Towers. Hamilton also locates it in quieter but equally joyous moments, such as contemplating a work of art or the natural world. He considers a range of examples in philosophy and culture—Nietzsche and Weil, Woolf and Chekhov, the extremes of experience in Werner Herzog’s films—as well as aspects of ordinary life, from illness to gardening. Conversational and evocative, this book calls on us to ask how we might make ourselves more open to experiences of rapturous joy and freedom.

In the early twentieth century, André Colomer was perhaps the best-known figure in the anarchist movement. A poet, philosopher, activist, and public speaker, he was enmeshed in the Parisian political and artistic scene at a time of political and cultural revolution. Amid the avant-garde explosions of Cubism, futurism, and surrealism and the ferment of radical politics on left and right, Colomer became anarchism’s leading advocate. He galvanized the Parisian public through his agitational writing and organizing, as well as his involvement in a sensational murder case, while developing a distinctive philosophical account of anarchist individualism. Yet Colomer died in obscurity in Moscow, abandoned by his friends and comrades, and is scarcely known in the English-speaking world today.

Lyrical Individualism presents a selection of Colomer’s crucial writings, with a focus on anarchist theory and the philosophy of Henri Bergson. It reveals the richness of Colomer’s philosophical work, particularly his creative engagement with Bergson, Max Stirner, and Friedrich Nietzsche to forge a novel anarchist ideology. Colomer’s writings not only offer valuable insights into interwar anarchism, they also present a distinctive philosophical vision that in many ways anticipates theories and debates animating radical political movements today. This book also showcases his acerbic and pugnacious political commentary on the turbulent events of the 1910s and 1920s. The first translation and publication of Colomer’s work since his untimely death in 1931, Lyrical Individualism allows a range of readers to discover this vital thinker.

Why have so many people responded to the insecurity, exploitation, alienation, and isolation of precarity capitalism by supporting the far right? In this timely book, Claudia Leeb argues that psychoanalytic and feminist critical theory illuminates how economic and psychological factors interact to produce this extreme political shift.

Contesting the Far Right examines right-wing recruitment tactics in the United States and Austria, where people discontented with the status quo have turned to far-right parties and movements that further cement capitalism’s adverse effects. Leeb contends that Freudian psychoanalytic theory and early Frankfurt School Critical Theory provide analytical tools to explain this apparent contradiction in psychological terms. Living under precarity capitalism generates feelings of failure and anxiety, which people experience as non-wholeness, because it has become difficult if not impossible to live up to the fetish of economic, interpersonal, and bodily success, and the far right preys on such feelings. Its psychologically oriented propaganda tactics produce the illusion of wholeness and a positive sense of self while leaving the socioeconomic conditions that cause people’s suffering intact. At the same time, they remove the inhibitions that keep people’s repressed aggression and racist and sexist attitudes in check. To demonstrate the workings of this process, Leeb compares cases including Trump and the alt-right in the United States and the Freedom Party and the identitarian movement in Austria. At once theoretically rich and politically engaged, this book also offers ways to resist the far right and counter the psychological appeal of its propaganda techniques.

Hell on earth is real. The toxic fusion of big oil, Evangelical Christianity, and white supremacy has ignited a worldwide inferno, more phantasmagoric than anything William Blake could dream up and more cataclysmic than we can fathom. Escaping global warming hell, this revelatory book shows, requires a radical, mystical marriage of Christianity and biology that awakens a future beyond white male savagery.

Timothy Morton argues that there is an unexpected yet profound relationship between religion and ecology that can guide a planet-scale response to the climate crisis. Spiritual and mystical feelings have a deep resonance with ecological thinking, and together they provide the resources environmentalism desperately needs in this time of climate emergency. Morton finds solutions in a radical revaluation of Christianity, furnishing ecological politics with a language of mercy and forgiveness that draws from Christian traditions without bringing along their baggage. They call for a global environmental movement that fuses ecology and mysticism and puts race and gender front and center. This nonviolent resistance can stage an all-out assault on the ultimate Satanic mill: the concept of master and slave, manifesting today in white supremacy, patriarchy, and environmental destruction. Passionate, erudite, and playful, Hell takes readers on a full-color journey into the contemporary underworld—and offers a surprising vision of salvation.

What was distinctive about the evil of the transatlantic slave trade and New World slavery? In what ways can the present seek to rectify such historical wrongs, even while recognizing that they lie beyond repair? Irreparable Evil explores the legacy of slavery and its moral and political implications, offering a nuanced intervention into debates over reparations.

David Scott reconsiders the story of New World slavery in a series of interconnected essays that focus on Jamaica and the Anglophone Caribbean. Slavery, he emphasizes, involved not only scarcely imaginable brutality on a mass scale but also the irreversible devastation of the ways of life and cultural worlds from which enslaved people were uprooted. Colonial extraction shaped modern capitalism; plantation slavery enriched colonial metropoles and simultaneously impoverished their peripheries. To account for this atrocity, Scott examines moral and reparatory modes of history and criticism, probing different conceptions of evil. He reflects on the paradoxes of seeking redress for the specific moral evil of slavery, criticizing the limitations of liberal rights-based arguments for reparations that pursue reconciliation with the past. Instead, this book argues, in making the urgent demand for reparations, we must acknowledge the fundamental irreparability of a wrong of such magnitude.

Plants are commonly considered immobile, in contrast to humans and other animals. But vegetal existence involves many place-based forms of change: stems growing upward, roots spreading outward, fronds unfurling in response to sunlight, seeds traveling across wide distances, and other intricate relationships with the surrounding world. How do plants as sessile, growing, decaying, and metamorphosing beings shape the places they inhabit, and how are they shaped by them? How do human places interact with those of plants—in lived experience; in landscape painting; in cultivation and contemplation; in forests, fields, gardens, and cities?

Examining these questions and many more, Plants in Place is a collaborative study of vegetal phenomenology at the intersection of Edward S. Casey’s phenomenology of place and Michael Marder’s plant-thinking. It focuses on both the microlevel of the dynamic constitution of plant edges or a child’s engagement with moss and the macrolevel of habitats that include the sociality of trees. This compelling portrait of plants and their places provides readers with new ways to appreciate the complexity and vitality of vegetal life. Eloquent, descriptively rich, and insightful, the book also shows how the worlds of plants can enhance our understanding and experience of place more broadly.

Five hundred years after his death, Niccolò Machiavelli still draws an astonishing range of contradictory characterizations. Was he a friend of tyrants? An ardent republican loyal to Florence’s free institutions? The father of political realism? A revolutionary populist? A calculating rationalist? A Renaissance humanist? A prophet of Italian unification? A theorist of mixed government? A forerunner to authoritarianism? The master of the dark arts of intrigue?

This book provides a vivid and engaging introduction to Machiavelli’s life and works that sheds new light on his originality and relevance. Gabriele Pedullà—a leading Italian expert and acclaimed writer—offers fresh readings of the Florentine thinker’s most famous writings, The Prince and the Discourses on Livy, as well as lesser-known texts. A new and often surprising Machiavelli emerges: one closer to his time but also better suited to inform our own. Pedullà’s portrait of Machiavelli highlights his close attention to social and emotional bonds, staunch opposition to oligarchy, keen awareness of the economic side of power dynamics, and strong preference for history over philosophy as a guide for leaders.

This book recovers the excitement Machiavelli roused in his first readers for a twenty-first-century audience, capturing his capacity to provoke, both then and now, with unconventional ideas and startling insights.

Are we paying enough attention? At least since the nineteenth century, critics have alleged a widespread and profound failure of attentiveness—to others, to ourselves, to the world around us, to what is truly worthy of focus. Why is there such great anxiety over attention? What is at stake in understanding attention and the challenges it faces?

This book investigates attention from a range of disciplinary perspectives, including philosophy, history, anthropology, art history, and comparative literature. Each chapter begins with a concrete scene whose protagonists are trying—and often failing—to attend. Authors examine key moments in the history of the study of attention; pose attention as a philosophical problem; explore the links between attention, culture, and technology; and consider the significance of attention for conceptualizations of human subjectivity. Readers encounter nineteenth-century experiments in boredom, ornithologists conveying sound through field notations, wearable attention-enhancing prosthetics, students using online learning platforms, and inquiries into attention as a cognitive state and moral virtue.

Amid mounting concern about digital mediation of experience, the rise of “surveillance capitalism,” and the commodification of attention, Scenes of Attention deepens the thinking that is needed to protect the freedom of attention and the forms of life that make it possible.

Alain Badiou’s 1983–1984 lecture series on “the One” is the earliest of his seminars that he has chosen to publish. It focuses on the philosophical concept of oneness in the works of Descartes, Plato, and Kant—a crucial foil for his signature metaphysical concept, the multiple. Badiou declares that there is no “One”: there is no fundamental unit of being; being is inherently multiple.

What is novel in Badiou’s view of multiplicity is his reliance on mathematics, and set theory in particular. A set is a collection of things—yet, as he observes, it often is taken to “count as one” operationally for the purposes of mathematical transformations. In this seminar, distinguishing between “the One” and “counting as one” emerges as essential to Badiou’s ontological project. His analysis of reflections on oneness in Descartes, Plato, and Kant prefigures core arguments of his defining work, Being and Event.

Showcasing the seeds of Badiou’s key ideas and later thought, The One features singular readings, breathtaking theorizations, and frequently astonishing offhand remarks.

Why read Leibniz today? Can we still learn from him and not just about him? This book argues that Leibniz offers a powerful, productive model for transdisciplinary thinking that can push back against the narrowness of the humanities today.

Richard Halpern recasts Leibniz as a great writer as well as a great philosopher, demonstrating that his philosophical project cannot be fully understood without taking its literary elements into account. He shows Leibniz to be a prescient thinker about art and beauty whose insights into the relationship between aesthetic experience and thought remain invaluable. Leibnizing asks readers to follow the dynamic movement of Leibniz’s writing instead of attempting to grasp a static philosophical system and to pay careful attention to the rhetorical and stylistic registers of Leibniz’s work as well as its conceptual and logical dimensions.

For philosophers, this book offers a novel approach to reading and interpreting Leibniz. For literary and other theorists, it showcases the relevance of Leibniz’s thought to areas from aesthetics to politics and from metaphysics to computer science. Written in a lucid and even witty style, Leibnizing provides readers with an accessible entryway into Leibniz’s sometimes forbidding but ultimately rewarding philosophical vision.

Every time we think ahead, we are crafting a story. Every daily plan—and every political vision, social movement, scientific hypothesis, business proposal, and technological breakthrough—starts with “what if?” Linking causes to effects, considering hypotheticals and counterfactuals, asking how other people will react: these are the essence of narrative. So why do we keep overlooking story’s importance to intelligence in favor of logic?

This book explains how and why our brains think in stories. Angus Fletcher, an expert in neuroscientific approaches to narrative, identifies this capacity as “storythinking.” He demonstrates that storythinking is fundamental to what makes us human. Artificial intelligence can perform symbolic logic, rational deduction, and mathematical calculation, but it is incapable of deliberating in narrative. Drawing on new research in neuroscience and narrative theory, Fletcher explores the nature of imagination, innovation, and creativity. He provides concise answers to big questions: How does storythinking work? Why did it evolve? How can it misfire? What problems can it solve?

Revealing the significance of storythinking from science to business to philosophy, this book also provides ways for readers to harness its power to script better tomorrows.

The “happiness agenda” is a worldwide movement that claims that happiness is the highest good, happiness can be measured, and public policy should promote happiness. Against Happiness is a thorough and powerful critique of this program, revealing the flaws of its concept of happiness and advocating a renewed focus on equality and justice.

Written by an interdisciplinary team of authors, this book provides both theoretical and empirical analysis of the limitations of the happiness agenda. The authors emphasize that this movement draws on a parochial, Western-centric philosophical basis and demographic sample. They show that happiness defined as subjective satisfaction or a surplus of positive emotions bears little resemblance to the richer and more nuanced concepts of the good life found in many world traditions. Cross-cultural philosophy, comparative theology, and social and cultural psychology all teach that cultures and subcultures vary in how much value they place on life satisfaction or feeling happy. Furthermore, the ideas promoted by the happiness agenda can compete with rights, justice, sustainability, and equality—and even conceal racial and gender injustice.

Against Happiness argues that a better way forward requires integration of cross-cultural philosophical, ethical, and political thought with critical social science. Ultimately, the authors contend, happiness should be a secondary goal—worth pursuing only if it is contingent on the demands of justice.

Luce Irigaray has written that “sexual difference is one of the major philosophical issues, if not the issue, of our age.” Spanning metaphysics, phenomenology, and psychoanalysis, her work examines how sexual difference structures being and subjectivity, organizes our experience of the world, and affects the images and discourses involved in knowledge production and practical action. No other philosopher has paid such careful attention to the consequences of the elision of sexual difference in philosophical thought. However, at a time when notions of sexual and gender difference are hotly contested, Irigaray’s thought has often been dismissed as essentialist or reductively binary.

This book brings together leading scholars to consider the philosophical implications of Irigaray’s writing on sexual difference, particularly for issues of gender and race. Their essays directly confront the charge of essentialism, exploring how Irigaray’s thought opens new possibilities for understanding the complexity of gender identities, including nonbinary and trans experiences as well as alternative configurations of masculinity and femininity. Though Irigaray is sometimes accused of a failure to appreciate racial difference, contributors show the productive role of her work in thinking race. This book also illuminates how Irigaray’s work provides creative practices that help realign human experience and our relations with nature and each other.

Peter Sloterdijk is among the most acclaimed and widely read philosophers of the past half-century. Called “Germany’s most controversial thinker” by the New Yorker, he has challenged and provoked readers worldwide with extraordinarily ambitious and wide-ranging works of philosophical and cultural critique. In The Terrible Children of Modernity, Sloterdijk offers a magisterial and profound investigation into the vicissitudes of historical change and the nature of modernity.

For Sloterdijk, modernity is defined by its need to break with the past. Moderns are perpetual rebels who seek to sever the ties of tradition and forms of inheritance that bind generations and eras together. With deep philosophical, historical, and literary range, he traces this antigenealogical experiment from the French Revolution onward, from Madame de Pompadour and Napoleon through Nietzsche, Marx, Wagner, the Dadaists, and Deleuze. Acutely aware of the destructive potential of cultural discontinuities, Sloterdijk is no less critical of the “fathers” who condemn change than the “terrible children” who seek a drastic rupture with their predecessors. Equally concerned with the grand sweep of history and our current predicaments, he instead calls for new ways to live together in the intersubjectivity of the human condition. Incisive and daring, breathtaking in its scope, this account of youthful rebellion against tradition asks us to reimagine the ethics of genealogy.

John Stuart Mill expressed many of the central tenets of liberalism with unsurpassed clarity and enduring influence. Yet Mill’s apparent victory in the marketplace of ideas has numbed us to the power of his arguments. To many readers today, his views can seem utterly familiar, even banal.

Sharing insights from teaching Mill for many years, the eminent philosopher Philip Kitcher makes a cogent case for why we should read this nineteenth-century thinker now. He portrays Mill as a conflicted humanist who wrestled with problems that are equally urgent in our own time. Kitcher reflects on Mill’s ideas in the context of contemporary ethical, social, and political issues such as COVID mandates, gun control, income inequality, gay rights, and climate change. More broadly, he shows, Mill’s writings help us cultivate our own capacities for critical thought and ethical decision making.

Inviting readers into a conversation with Mill, this book shows that he supplies tools for thinking that are as valuable today as they were in the nineteenth century.

The pandemic compels us to ask fundamental questions about our place in the world: the many ways humans rely on one another, how we vitally and sometimes fatally breathe the same air, share the surfaces of the earth, and exist in proximity to other porous creatures in order to live in a social world. What we require to live can also imperil our lives. How do we think from, and about, this common bind?

Judith Butler shows how COVID-19 and all its consequences—political, social, ecological, economic—have challenged us to reconsider the sense of the world that such disasters bring about. Drawing on the work of Max Scheler, Maurice Merleau-Ponty, and critical feminist phenomenology, Butler illuminates the conditions in which we seek to make sense of our disorientation, precarity, and social bonds. What World Is This? offers a new account of interdependency in which touching and breathing, capacities that amid a viral outbreak can threaten life itself, challenge the boundaries of the body and selfhood. Criticizing notions of unlimited personal liberty and the killing forces of racism, sexism, and classism, this book suggests that the pandemic illuminates the potential of shared vulnerabilities as well as the injustice of pervasive inequalities.

Exposing and opposing forms of injustice that deny the essential interrelationship of living creatures, Butler argues for a radical social equality and advocates modes of resistance that seek to establish new conditions of livability and a new sense of a shared world.

Finalist, 2024 Translation Prize - Nonfiction, French-American Foundation

Alain Badiou began the twenty-first century by considering the relationship between philosophy and notions of “the present.” In this period of his ongoing annual lecture series, the acclaimed philosopher took up the existential problem of how to be contemporary with one’s own time—that is, how to not simply inhabit a passing moment but bring a real present into existence.

Images of the Present Time presents nearly three years of Badiou’s seminars, held from 2001 to 2004, partly against the backdrop of the war in Iraq. Given while Badiou was writing Logics of Worlds, the second of the three volumes of Being and Event, these lectures address some of the same questions of existence in a particular world in a more personal and conversational tone, with reference to literature, philosophy, and contemporary politics and culture. He proposes a new concept of living in a real present as the twisting together of something from the past and something of the future.

Featuring some of the philosopher’s most inspiring and approachable work, Images of the Present Time is an important book for all readers interested in the practical as well as conceptual possibilities of Badiou’s thought.

In the 1950s, long before his ascent to international renown, Michel Foucault published a scant few works. His early writings on psychology, psychopathology, and anthropology have been dismissed as immature. However, recently discovered manuscripts from the mid-1950s, when Foucault was a lecturer at the University of Lille, testify to the significance of the work that the philosopher produced in the years leading up to the “archaeological” project he launched with History of Madness.

Elisabetta Basso offers a groundbreaking and in-depth analysis of Foucault’s Lille manuscripts that sheds new light on the origins of his philosophical project. She considers the epistemological style and methodology of these writings as well as their philosophical context and the scholarly networks in which Foucault was active, foregrounding his relationship to existential psychiatry. Young Foucault blurs the boundaries between biography and theory, exploring the transformations—and, at times, contradictions—that characterize the intellectual trajectory of a philosopher who, as Foucault himself put it, “turned to psychology, and from psychology to history.” Retracing the first steps of the philosopher’s intellectual journey, Basso shows how Foucault’s early writings provide key insights into his archaeological work of the 1960s. Assembling a vast array of archival sources—including manuscripts, reading notes, notes for lectures and conferences, and correspondence—this book develops a new and deeper understanding of Foucault’s body of work.

As humanity continues to consume planetary resources at an unsustainable rate, we require not only new and renewable forms of energy but also new ways of understanding energy itself. Clayton Crockett offers an innovative philosophy of energy that cuts across a number of leading-edge disciplines. Drawing from contemporary philosophies of New Materialism, non-Western traditions, and the sciences, he develops a comprehensive vision of energy as a material process spanning physics, biology, politics, ecology, and religion.

Crockett argues that change is foundational to material reality, which is ceaselessly self-organizing. We can observe energy’s effects in the operations of natural selection as well as those at work in human societies. Matter and energy are not an oppositional binary; rather, they are expressions of how change functions in the universe. Ultimately, Crockett argues, we can conceive of God neither as a deity nor as a being but as the principle of change.

Informed by cutting-edge theoretical discourses in thermodynamics, science studies, energy humanities, systems theory, continental philosophy, and radical theology, Energy and Change draws on theorists such as Gilles Deleuze, Catherine Malabou, Slavoj Žižek, Karen Barad, Bruno Latour, and Kojin Karatani as well as ideas about spirituality, society, and nature from Amerindian, Vodou, and Neo-Confucian traditions. A foundational work in New Materialist philosophy of religion, this book offers compelling new insights into the structure of the cosmos and our place in it.

Taste is a lyric meditation on one of our five senses, which we often take for granted. Structured as a series of “small bites,” the book considers the ways that we ingest the world, how we come to know ourselves and others through the daily act of tasting.

Through flavorful explorations of the sweet, the sour, the salty, the bitter, and umami, Jehanne Dubrow reflects on the nature of taste. In a series of short, interdisciplinary essays, she blends personal experience with analysis of poetry, fiction, music, and the visual arts, as well as religious and philosophical texts. Dubrow considers the science of taste and how taste transforms from a physical sensation into a metaphor for discernment.

Taste is organized not so much as a linear dinner served in courses but as a meal consisting of meze, small plates of intensely flavored discourse.

We are obsessed with self-improvement; it’s a billion-dollar industry. But apps, workshops, speakers, retreats, and life hacks have not made us happier. Obsessed with the endless task of perfecting ourselves, we have become restless, anxious, and desperate. We are improving ourselves to death. The culture of self-improvement stems from philosophical classics, perfectionist religions, and a ruthless strain of capitalism—but today, new technologies shape what it means to improve the self. The old humanist culture has given way to artificial intelligence, social media, and big data: powerful tools that do not only inform us but also measure, compare, and perhaps change us forever.

This book shows how self-improvement culture became so toxic—and why we need both a new concept of the self and a mission of social change in order to escape it. Mark Coeckelbergh delves into the history of the ideas that shaped this culture, critically analyzes the role of technology, and explores surprising paths out of the self-improvement trap. Digital detox is no longer a viable option and advice based on ancient wisdom sounds like yet more self-help memes: The only way out is to transform our social and technological environment. Coeckelbergh advocates new “narrative technologies” that help us tell different and better stories about ourselves. However, he cautions, there is no shortcut that avoids the ancient philosophical quest to know yourself, or the obligation to cultivate the good life and the good society.

From the 1990s until just before his death, the legendary art critic and philosopher Arthur C. Danto carried out extended conversations about contemporary art with the prominent Italian critic Demetrio Paparoni. Their discussions ranged widely over a vast range of topics, from American pop art and minimalism to abstraction and appropriationism. Yet they continually returned to the concepts at the core of Danto’s thinking—posthistory and the end of aesthetics—provocative notions that to this day shape questions about the meaning and future of contemporary art.

Art and Posthistory presents these rich dialogues and correspondence, testifying to the ongoing importance of Danto’s ideas. It offers readers the opportunity to experience the intellectual excitement of Danto in person, speculating in a freewheeling yet erudite style. Danto and Paparoni discuss figures such as Andy Warhol, Marcel Duchamp, Franz Kline, Sean Scully, Clement Greenberg, Cindy Sherman, and Wang Guangyi, offering both insightful comments on individual works and sweeping observations about wider issues. On occasion, the artist Mimmo Paladino and the philosopher Mario Perniola join the conversation, enlivening the discussion and adding their own perspectives.

The book also features an introductory essay by Paparoni that provides lucid analysis of Danto’s thinking, emphasizing where the two disagree as well as what they learned from each other.

Silver Medal, 2023 Nautilus Book Awards in the category of Ecology and Environment

Amid environmental catastrophe, it is vital to recall what unites all forms of life. We share characteristics and genetic material extending back billions of years. More than that, we all—from humans to plants to bacteria—share a planet. We are all Earthlings.

Adrian Parr calls on us to understand ourselves as existing with and among the many forms of Earthling life. She argues that human survival requires us to recognize our interdependent relationships with the other species and systems that make up life on Earth. In a series of meditations, Earthlings portrays the wonder and beauty of life with deep feeling, vivid detail, and an activist spirit. Parr invites readers to travel among the trees of the Amazonian rainforest; take flight with birds and butterflies migrating through the skies; and plunge into the oceans with whales and polar bears—as well as to encounter bodies infected with deadly viruses and maimed by the violence of global capitalism.

Combining poetic observation with philosophical contemplation and scientific evidence, Parr offers a moving vision of a world in upheaval and a potent manifesto for survival. Earthlings is both a joyful celebration of the magnificence of the biosphere and an urgent call for action to save it.

In the Anthropocene, the fact that human activity is enmeshed with the existence and actions of every kind of other being is inescapable. As a result, the planetary ecological crisis has brought forth an urgent need to rethink understandings of human action. One response holds that the transformations necessary to tackle today’s crises will emerge from the distinctive capacity of human beings to transcend their environment. Another school of thought calls for seeing action as composite, produced by distributed networks of human and nonhuman agents. Yet the first of these is open to charges of human exceptionalism, while the second, according to its critics, lacks effective political traction.

Martin Crowley argues that a new conception of political agency is necessary to break this impasse. Engaging with thinkers such as Bruno Latour, Bernard Stiegler, and Catherine Malabou, Crowley proposes an original account of agency as both distributed and decisive. Challenging the prevailing view of agency as exclusively human, he explores how a politics that incorporates nonhuman agency can intervene in the real world, examining timely issues such as climate-related migration and digital-algorithmic politics. A major intervention into ongoing debates in posthumanism, political ecology, and political theory, Accidental Agents reshapes our understanding of political agency in and for a more-than-human world.

Most of the core concepts of the Western philosophical tradition originate in antiquity. Yet boredom is strikingly absent from classical thought. In this philosophical study, Dmitri Nikulin explores the concept’s genealogy to argue that boredom is the mark of modernity.

Nikulin contends that boredom is a specifically modern phenomenon. He provides a critical reconstruction of the concept of the modern subject as universal, rational, autonomous, and self-sufficient. Understanding itself in this way, this subject is at once the protagonist, playwright, director, and spectator of the staged drama of human existence. It is therefore inevitably monological, lonely, and alone, and can neither escape its own presence nor get rid of it. In other words, it is bored—and this boredom is the fundamental expression and symptom of the modern condition.

Considering such thinkers as Descartes, Pascal, Kant, Kierkegaard, Kracauer, Heidegger, and Benjamin, Critique of Bored Reason places boredom on center stage in the philosophical critique of modernity. Nikulin also considers the alternative to the notion of the autonomous subject in the—nonbored and nonboring—dialogic and comic subject capable of shared existence with others.

In both politics and art in recent decades, there has been a dramatic shift in emphasis on representation of identity. Liberal ideals of universality and individuality have given way to a concern with the visibility and recognition of underrepresented groups. Modernist and postmodernist celebrations of disruption and subversion have been challenged by the view that representation is integral to social change. Despite this convergence, neither political nor aesthetic theory has given much attention to the increasingly central role of art in debates and struggles over cultural identity in the public sphere.

Connecting Hegelian aesthetics with contemporary cultural politics, Jason Miller argues that both the aesthetic and political value of art are found in the reflexive self-awareness that artistic representation enables. The significance of art in modern life is that it shows us both the particular element in humanity as well as the human element in particularity. Just as Hegel asks us to acknowledge how different historical and cultural contexts produce radically different experiences of art, identity-based art calls on its audiences to situate themselves in relation to perspectives and experiences potentially quite remote—or even inaccessible—from their own. Miller offers a timely response to questions such as: How does contemporary art’s politics of perception contest liberal notions of deliberative politics? How does the cultural identity of the artist relate to the representations of cultural identity in their work? How do we understand and evaluate identity-based art aesthetically?

Discussing a wide range of works of art and popular culture—from Antigone to Do the Right Thing and The Wire—this book develops a new conceptual framework for understanding the representation of cultural identity that affirms art’s capacity to effect social change.

The concept of revolution marks the ultimate horizon of modern politics. It is instantiated by sites of both hope and horror. Within progressive thought, “revolution” often perpetuates entrenched philosophical problems: a teleological philosophy of history, economic reductionism, and normative paternalism. At a time of resurgent uprisings, how can revolution be reconceptualized to grasp the dynamics of social transformation and disentangle revolutionary practice from authoritarian usurpation?

Eva von Redecker reconsiders critical theory’s understanding of radical change in order to offer a bold new account of how revolution occurs. She argues that revolutions are not singular events but extended processes: beginning from the interstices of society, they succeed by gradually rearticulating social structures toward a new paradigm. Developing a theoretical account of social transformation, Praxis and Revolution incorporates a wide range of insights, from the Frankfurt School to queer theory and intersectionality. Its revised materialism furnishes prefigurative politics with their social conditions and performative critique with its collective force.

Von Redecker revisits the French Revolution to show how change arises from struggle in everyday social practice. She illustrates the argument through rich literary examples—a ménage à trois inside a prison, a radical knitting circle, a queer affinity group, and petitioners pleading with the executioner—that forge a feminist, open-ended model of revolution.

Praxis and Revolution urges readers not only to understand revolutions differently but also to situate them elsewhere: in collective contexts that aim to storm manifold Bastilles—but from within.

Michel Foucault’s The History of Sexuality—the first volume of which was published in 1976—exerts a vast influence across the humanities and social sciences. However, Foucault’s interest in the history of sexuality began as early as the 1960s, when he taught two courses on the subject. These lectures offer crucial insight into the development of Foucault’s thought yet have remained unpublished until recently.

This book presents Foucault’s lectures on sexuality for the first time in English. In the first series, held at the University of Clermont-Ferrand in 1964, Foucault asks how sexuality comes to be constituted as a scientific body of knowledge within Western culture and why it derived from the analysis of “perversions”—morbidity, homosexuality, fetishism. The subsequent course, held at the experimental university at Vincennes in 1969, shows how Foucault’s theories were reoriented by the events of May 1968; he refocuses on the regulatory nature of the discourse of sexuality and how it serves economic, social, and political ends. Examining creators of political and literary utopias in the nineteenth and twentieth centuries, from Sade to Fourier to Marcuse, who attempted to integrate “natural” sexualities, including transgressive forms, into social and economic life, Foucault elaborates a double critique of the naturalization and the liberation of sexuality. Together, the lectures span a range of interests, from abnormality to heterotopias to ideology, and they offer an unprecedented glimpse into the evolution of Foucault’s transformative thinking on sexuality.

Human experience is not confined to waking life. Do experiences in dreams matter? Humans are not the only living beings who have experiences. Does nonhuman experience matter? The Buddhist philosopher Vasubandhu, writing during the late fourth and early fifth centuries C.E., argues in his work The Twenty Verses that these alternative contexts ought to inform our understanding of mind and world. Vasubandhu invites readers to explore experiences in dreams and to inhabit the experiences of nonhuman beings—animals, hungry ghosts, and beings in hell.

Other Lives offers a deep engagement with Vasubandhu’s account of mind in a global philosophical perspective. Sonam Kachru takes up Vasubandhu’s challenge to think with perspective-diversifying contexts, showing how his novel theory draws together action and perception, minds and worlds. Kachru pieces together the conceptual system in which Vasubandhu thought to show the deep originality of the argument. He reconstructs Vasubandhu’s ecological concept of mind, in which mindedness is meaningful only in a nexus with life and world, to explore its ongoing philosophical significance. Engaging with a vast range of classical, modern, and contemporary Asian and Western thought, Other Lives is both a groundbreaking work in Buddhist studies and a model of truly global philosophy. The book also includes an accessible new translation of The Twenty Verses, providing a fresh introduction to one of the most influential works of Buddhist thought.

Critique of Latin American Reason is one of the most important philosophical texts to have come out of South America in recent decades. First published in 1996, it offers a sweeping critique of the foundational schools of thought in Latin American philosophy and critical theory.

Santiago Castro-Gómez argues that “Latin America” is not so much a geographical entity, a culture, or a place, but rather an object of knowledge produced by a family of discourses in the humanities that are inseparably linked to colonial power relationships. Using the archaeological and genealogical methods of Michel Foucault, he analyzes the political, literary, and philosophical discourses and modes of power that have contributed to the making of “Latin America.” Castro-Gómez examines the views of a wide range of Latin American thinkers on modernity, postmodernity, identity, colonial history, and literature, also considering how these questions have intersected with popular culture. His critique spans Central and South America, and it also implicates broader and protracted global processes.

This book presents this groundbreaking work of contemporary critical theory in English translation for the first time. It features a foreword by Linda Martín Alcoff, a new preface by the author, and an introduction by Eduardo Mendieta situating Castro-Gómez’s thought in the context of critical theory in Latin America and the Global South. Two appendixes feature an interview with Castro-Gómez that sheds light on the book’s composition and short provocations responding to each chapter from a multidisciplinary forum of contemporary scholars who resituate the work within a range of perspectives including feminist, Francophone African, and decolonial Black political thought.

Certain questions have recurred throughout the history of philosophy. They are the big questions—about happiness and the good life, the limits of knowledge, the ultimate structure of reality, the nature of consciousness, the relation between causality and free will, the pervasiveness of suffering, and the conditions for a just and flourishing society—that thinkers in different cultures across the ages have formulated in their own terms in an attempt to make sense of their lives and the world around them.

The essays in this book turn to the major figures and texts of the Buddhist tradition in order to expand and enrich our thinking on these enduring questions. Examining them from a comparative and cross-cultural perspective demonstrates the value of alternative ways of addressing philosophical problems, showing how different approaches can produce new and unexpected kinds of questions and answers. Engaging with the Buddhist tradition, this book shows, helps return philosophy to its practical as well as theoretical aim: not only understanding the world but also knowing how to live in it.

Featuring striking and generative comparisons of Buddhist and Western thought, Philosophy’s Big Questions challenges our thinking in fundamental ways and offers readers new conceptual tools, methods, and insights for the pursuit of a good and happy life.

Where do we look when we look inward? In what sort of space does our inner life take place? Augustine said that to turn inward is to find oneself in a library of memories, while the Indian Buddhist tradition holds that we are self-illuminating beings casting light onto a world of shadows. And a disquieting set of dissenters has claimed that inwardness is merely an illusion—or, worse, a deceit.

Jonardon Ganeri explores philosophical reflections from many of the world’s intellectual cultures, ancient and modern, on how each of us inhabits an inner world. In brief and lively chapters, he ranges across an unexpected assortment of diverse thinkers: Buddhist, Hindu, Islamic, Chinese, and Western philosophy and literature from the Upaniṣads, Socrates, and Avicenna to Borges, Simone Weil, and Rashōmon. Ganeri examines the various metaphors that have been employed to explain interiority—shadows and mirrors, masks and disguises, rooms and enclosed spaces—as well as the interfaces and boundaries between inner and outer worlds. Written in a cosmopolitan spirit, this book is a thought-provoking consideration of the value—or peril—of turning one’s gaze inward for all readers who have sought to map the geography of the mind.

Police killings of unarmed Black people have ignited a national and international response unlike any in decades. But differing from their civil rights-oriented predecessors, today’s activists do not think that the institutions and values of liberal democracy can eradicate structural racism. They draw instead on a Black radical tradition that, Terrence L. Johnson argues, derives its force from its unacknowledged ethical and religious dimensions.

We Testify with Our Lives traces Black religion’s sustained influence from SNCC to the present, reconstructing a radical lived ethics of freedom and justice. Johnson demonstrates that Black Power fundamentally contests liberalism’s abstract understanding of democracy, calling instead for new embodied frameworks to achieve human flourishing and dignity. Black bodies represent the primary form of resistance against violent and oppressive regimes of white supremacy and exploitation, and the individual and collective struggles of Black life bear witness to the dogged determination to cultivate beauty, rage, and joy.

Considering the writings of Audre Lorde, Toni Cade Bambara, Stokely Carmichael, Martin Luther King Jr., Malcolm X, and James Baldwin, We Testify with Our Lives makes its case through a new narrative of the evolution of Black radicalism from the civil rights movement through the Movement for Black Lives. It forges new insights into Black Power’s vital contributions to debates on ethics, transnational politics, democracy, political solidarity, and freedom—and its potent resources for the ongoing struggle to build democratic possibilities for all.

More and more, we present ourselves and encounter others through profiles. A profile shows us not as we are seen directly but how we are perceived by a broader public. As we observe how others observe us, we calibrate our self-presentation accordingly. Profile-based identity is evident everywhere from pop culture to politics, marketing to morality. But all too often critics simply denounce this alleged superficiality in defense of some supposedly pure ideal of authentic or sincere expression.

This book argues that the profile marks an epochal shift in our concept of identity and demonstrates why that matters. You and Your Profile blends social theory, philosophy, and cultural critique to unfold an exploration of the way we have come to experience the world. Instead of polemicizing against the profile, Hans-Georg Moeller and Paul J. D’Ambrosio outline how it works, how we readily apply it in our daily lives, and how it shapes our values—personally, economically, and ethically. They develop a practical vocabulary of life in the digital age. Informed by the Daoist tradition, they suggest strategies for handling the pressure of social media by distancing oneself from one’s public face. A deft and wide-ranging consideration of our era’s identity crisis, this book provides vital clues on how to stay sane in a time of proliferating profiles.

Most people care about animals, but only a tiny fraction are vegan. The rest often think of veganism as an extreme position. They certainly do not believe that they have a moral obligation to become vegan.

Gary L. Francione—the leading and most provocative scholar of animal rights theory and law—demonstrates that veganism is a moral imperative and a matter of justice. He shows that there is a contradiction in thinking that animals matter morally if one is also not vegan, and he explains why this belief should logically lead all who hold it to veganism. Francione dismantles the conventional wisdom that it is acceptable to use and kill animals as long as we do so “humanely.” He argues that if animals matter morally, they must have the right not to be used as property. That means that we cannot eat them, wear them, use them, or otherwise treat them as resources or commodities.

Why Veganism Matters presents the case for the personhood of nonhuman animals and for veganism in a clear and accessible way that does not require any philosophical or legal background. This book offers a persuasive and powerful argument for all readers who care about animals but are not sure whether they have a moral obligation to be vegan.

Images have always stirred ambivalent reactions. Yet whether eliciting fascinated gazes or iconoclastic repulsion from their beholders, they have hardly ever been seen as true sources of knowledge. They were long viewed as mere appearances, placeholders for the things themselves or deceptive illusions. Today, the traditional critique of the spectacle has given way to an unconditional embrace of the visual. However, we still lack a persuasive theoretical account of how images work.

Emmanuel Alloa retraces the history of Western attitudes toward the visual to propose a major rethinking of images as irreplaceable agents of our everyday engagement with the world. He examines how ideas of images and their powers have been constructed in Western humanities, art theory, and philosophy, developing a novel genealogy of both visual studies and the concept of the medium. Alloa reconstructs the earliest Western media theory—Aristotle’s concept of the diaphanous milieu of vision—and the significance of its subsequent erasure in the history of science. Ultimately, he argues for a historically informed phenomenology of images and visual media that explains why images are not simply referential depictions, windows onto the world. Instead, images constantly reactivate the power of appearing. As media of visualization, they allow things to appear that could not be visible except in and through these very material devices.

Hermeneutics has frequently been dismissed as useful only for literary and textual analysis. Some consider it to be Eurocentric or inherently relativistic and thus unsuited to social critique. Lorenzo C. Simpson offers a persuasive and powerful argument that hermeneutics is a valuable tool not only for critical theory but also for robustly addressing many of the urgent issues of today.

Simpson demonstrates that hermeneutics exhibits significant interpretive advantages compared to competing explanatory modalities. While it shares with pragmatism a suspicion of essentialism, an understanding that disagreements are situated, and an insistence on the dialogical nature of understanding, it nevertheless resolutely rejects the relativistic accounts of rationality that are often associated with pragmatism. In the tradition of Gadamer, Simpson firmly establishes hermeneutics as a resource for both philosophy and the social sciences. He shows its utility for unpacking intractable issues in the philosophy of science, multiculturalism, social epistemology, and racial and social justice in the global arena. Simpson addresses fraught questions such as why recent claims that “race” has a biological basis lack grounding, whether female genital excision can be critically addressed without invidious ethnocentrism, and how to lay the foundations for meaningful cross-cultural dialogue and reparative justice. This book reveals how hermeneutics can be a worthy partner with critical theory in achieving emancipatory aims.

Siegfried Kracauer stands out as one of the most significant theorists and critics of the twentieth century, acclaimed for his analyses of film and popular culture. However, his writing on propaganda and politics has been overshadowed by the works of his contemporaries and colleagues associated with the Frankfurt School.

This book brings together a broad selection of Kracauer’s work on media and political communication, much of it previously unavailable in English. It features writings spanning more than two decades, from studies of totalitarian propaganda written in the 1930s to wartime work on Nazi newsreels and anti-Semitism through to examinations of American and Soviet political messaging in the early Cold War period. These varied texts illuminate the interplay among politics, mass culture, and the media, and they encompass Kracauer’s core concerns: the individual and the masses, the conditions of cultural production, and the critique of modernity.

The introduction and afterword explore the significance of Kracauer’s contributions to critical theory, film and media studies, and the analysis of political communication both in his era and the present day. At a time when demagoguery and bigotry loom over world politics, Kracauer’s inquiries into topics such as the widespread appeal of fascist propaganda and the relationship of new media forms and technologies to authoritarianism are strikingly relevant.

Fifty years ago, the two leading German philosophers and sociologists since the Second World War, Jürgen Habermas and Niklas Luhmann, embarked on a sweeping and contentious debate that would continue for decades. Their coauthored 1971 book Theory of Society or Social Technology laid out their opposing positions on meaning, communication, consensus, and dissent—and ultimately the foundations of modern social thought. Habermas and Luhmann would elaborate their disagreement in the years to come in a controversy whose aftershocks divided social theorists by presenting what appeared to be two fundamentally divergent views of the nature of society and what systems theory was capable of explaining.

This is the first book in English about one of the most important conflicts in social theory today. Gorm Harste analyzes the Habermas-Luhmann debate from its inception through Habermas’s most recent works, exploring issues such as methodology, ideology, truth, history, and politics. He contextualizes their positions in terms of how each grappled with the legacy of Nazism and sought to provide grounding for an antitotalitarian politics. Harste follows the evolution of the debate, as the fundamental dispute over the normative and practical desirability of agreement and disagreement came to touch upon political questions including the rule of law, the separation of powers, human rights, individualization, and secularization. Ultimately, Harste emphasizes the convergence between Habermas and Luhmann—and the pressing need for social theorists to further unite these two formative accounts of contemporary society.

Our existence is increasingly lived at a distance. As we move from flesh to image, we are in danger of losing touch with each other and ourselves. How can we combine the physical with the virtual, our embodied experience with our global connectivity? How can we come back to our senses?

Richard Kearney offers a timely call for the cultivation of the basic human need to touch and be touched. He argues that touch is our most primordial sense, foundational to our individual and common selves. Kearney explores the role of touch, from ancient wisdom traditions to modern therapies. He demonstrates that a fundamental aspect of touch is interdependence, its inherently reciprocal nature, which offers a crucial corrective to our fixation with control. Making the case for the complementarity of touch and technology, this book is a passionate plea to recover a tangible sense of community and the joys of life with others.

Recognition is one of the most debated concepts in contemporary social and political thought. Its proponents, such as Axel Honneth, hold that to be recognized by others is a basic human need that is central to forming an identity, and the denial of recognition deprives individuals and communities of something essential for their flourishing. Yet critics including Judith Butler have questioned whether recognition is implicated in structures of domination, arguing that the desire to be recognized can motivative individuals to accept their assigned place in the social order by conforming to oppressive norms or obeying repressive institutions. Is there a way to break this impasse?

Recognition and Ambivalence brings together leading scholars in social and political philosophy to develop new perspectives on recognition and its role in social life. It begins with a debate between Honneth and Butler, the first sustained engagement between these two major thinkers on this subject. Contributions from both proponents and critics of theories of recognition further reflect upon and clarify the problems and challenges involved in theorizing the concept and its normative desirability. Together, they explore different routes toward a critical theory of recognition, departing from wholly positive or negative views to ask whether it is an essentially ambivalent phenomenon. Featuring original, systematic work in the philosophy of recognition, this book also provides a useful orientation to the key debates on this important topic.

The very idea of humanity seems to be in crisis. Born in the ashes of devastation after the slaughter of millions, the liberal conception of humanity imagined a suffering victim in need of salvation. Today, this figure appears less and less capable of galvanizing the political imagination. But without it, how are we to respond to the inhumane violence that overwhelms our political and philosophical registers? How can we make sense of the violence that was carried out in the name of humanism? And how can we develop more ethical relations without becoming parasitic on the pain of others?

Through a critical exploration of violence and the sacred, Ecce Humanitas recasts the fall of liberal humanism. Brad Evans offers a rich analysis of the changing nature of sacrificial violence, from its theological origins to the exhaustion of the victim in the contemporary world. He critiques the aestheticization that turns victims into sacred objects, sacrificial figures that demand response, perpetuating a cycle of violence that is seen as natural and inevitable. In novel readings of classic and contemporary works, Evans traces the sacralization of violence as well as art’s potential to incite resistance. Countering the continued annihilation of life, Ecce Humanitas calls for liberating the political imagination from the scene of sacrifice. A new aesthetics provides a form of transgressive witnessing that challenges the ubiquity of violence and allows us to go beyond humanism to imagine a truly liberated humanity.

We think we know how to appreciate wine—trained connoisseurs take dainty sips in sterile rooms and provide ratings based on objective knowledge and technical expertise. In Epistenology, Nicola Perullo vigorously challenges this approach, arguing that it is the enjoyment of drinking wine as an active and participatory experience that matters.

Perullo argues that wine comes to life not in the abstract space of the professional tasting but in the real world of shared experiences; wines can change in these encounters, and drinkers along with them. Just as a winemaker is not simply a producer but a nurturer, a wine is fully known only through an encounter among a group of drinkers in a specific place and time. Wine is not an object to analyze but an experience to make, creatively opening up new perceptual possibilities for settings, cuisines, and companions.

The result of more than twenty years of research and practical engagement, Epistenology presents a new paradigm for the enjoyment of wine and through it a philosophy based on participatory and relational knowledge. This model suggests a profound shift—not knowledge about but with wine. Interweaving philosophical arguments with personal reflections and literary examples, this book is a journey with wine that shows how it makes life more creative and free.

Our culture values striving, purpose, achievement, and accumulation. This book asks us to get sidetracked along the way. It praises aimlessness as a source of creativity and an alternative to the demand for linear, efficient, instrumentalist thinking and productivity.

Aimlessness collects ideas and stories from around the world that value indirection, wandering, getting lost, waiting, meandering, lingering, sitting, laying about, daydreaming, and other ways to be open to possibility, chaos, and multiplicity. Tom Lutz considers aimlessness as a fundamental human proclivity and method, one that has been vilified by modern industrial societies but celebrated by many religious traditions, philosophers, writers, and artists. He roams a circular path that snakes and forks down sideroads, traipsing through modernist art, nomadic life, slacker comedies, drugs, travel, nirvana, and oblivion. The book is structured as a recursive, disjunctive spiral of short sections, a collage of narrative, anecdotal, analytic, and lyrical passages—intended to be read aimlessly, to wind up someplace unexpected.

John Dewey was America’s greatest public philosopher. His work stands out for its remarkable breadth, and his deep commitment to democracy led him to courageous progressive stances on issues such as war, civil liberties, and racial, class, and gender inequalities. This book collects the clearest and most powerful of his public writings and shows how they continue to speak to the challenges we face today.

An introductory essay and short introductions to each of the texts discuss the current relevance and significance of Dewey’s work and legacy. The book includes forty-six essays on topics such as democracy in the United States, political power, education, economic justice, science and society, and philosophy and culture. These essays inspire optimism for the possibility of a more humane public and political culture, in which citizens share in the pursuit of lifelong education through participation in democratic life. The essays in America’s Public Philosopher reveal John Dewey as a powerful example for anyone seeking to address a wider audience and a much-needed voice for all readers in search of intellectual and moral leadership.

Where does my body begin? Where does it end? What is inside my body? What is outside? What is primary? What is secondary? What is natural? What is artificial?

Science fiction has long imagined a future fusion of humanity with technology. Today, many of us—especially people with health issues such as autoimmune diseases—have functionally become hybrids connected to other machines and to other bodies. The combination of artificial intelligence with implants, transplants, prostheses, and genetic reprogramming is transforming medical research and treatment, and it is now also transforming what we thought was human nature.

Mark C. Taylor identifies this process as “intervolution” and explores how it is weaving together smart things and smart bodies to create new forms of life. Our wired bodies are no longer freestanding individuals, but interconnected nodes in worldwide networks. Recognizing this transformation overturns deeply entrenched distinctions and oppositions between minds and bodies. Intervolution reveals that we are already cyborgs, integral cogs in what will become a superorganism of bodies and things.

Does critical theory still need psychoanalysis? In Critique on the Couch, Amy Allen offers a cogent and convincing defense of its ongoing relevance.

Countering the overly rationalist and progressivist interpretations of psychoanalysis put forward by contemporary critical theorists such as Jürgen Habermas and Axel Honneth, Allen argues that the work of Melanie Klein offers an underutilized resource. She draws on Freud, Klein, and Lacan to develop a more realistic strand of psychoanalytic thinking that centers on notions of loss, negativity, ambivalence, and mourning. Far from leading to despair, such an understanding of human subjectivity functions as a foundation of creativity, productive self-transformation, and progressive social change.

At a time when critical theorists are increasingly returning to psychoanalytic thought to diagnose the dysfunctions of our politics, this book opens up new ways of understanding the political implications of psychoanalysis while preserving the progressive, emancipatory aims of critique.

In the face of conflict and despair, we often console ourselves by saying that history will be the judge. Today’s oppressors may escape being held responsible for their crimes, but the future will condemn them. Those who stand up for progressive values are on the right side of history. As ideas once condemned to the dustbin of history—white supremacy, hypernationalism, even fascism—return to the world, threatening democratic institutions and values, can we still hold out hope that history will render its verdict?

Joan Wallach Scott critically examines the belief that history will redeem us, revealing the implicit politics of appeals to the judgment of history. She argues that the notion of a linear, ever-improving direction of history hides the persistence of power structures and hinders the pursuit of alternative futures. This vision of necessary progress perpetuates the assumption that the nation-state is the culmination of history and the ultimate source for rectifying injustice. Scott considers the Nuremberg Tribunal and South Africa’s Truth and Reconciliation Commission, which claimed to carry out history’s judgment on Nazism and apartheid, and contrasts them with the movement for reparations for slavery in the United States. Advocates for reparations call into question a national history that has long ignored enslavement and its racist legacies. Only by this kind of critical questioning of the place of the nation-state as the final source of history’s judgment, this book shows, can we open up room for radically different conceptions of justice.

Hegel’s Phenomenology of Spirit exerts a unique influence on contemporary philosophy. Major figures from Jacques Derrida and Luce Irigaray to Jean-Paul Sartre and Judith Butler were shaped in large part through their engagement with Hegel’s challenging masterwork. It unfolds a grand narrative of the ways of thinking and acting that comprise human experience. Along the way, Hegel seeks to incorporate all the fundamental structures of human life—from political community to consciousness to selfhood—into a whole that encompasses the total movement of human knowledge and culture.

Mary C. Rawlinson offers a critical reading of the Phenomenology of Spirit that exposes three crucial elisions: Hegel’s effacements of sexual difference, human mortality, and literary style. In attempting to arrive at an “absolute knowing” that would transcend all differences, Hegel discounts specificity in each of these areas in favor of a generic subject. Rawlinson turns Hegel’s critique of abstraction against him, showing how his own phenomenological analysis undermines his attempt to master difference. Rawlinson’s critique reveals Hegel’s attempt to erase the difference of his own style, highlighting his images, tropes, and rhetorical strategies. Demonstrating how the power of Hegel’s phenomenological method goes beyond even Hegel’s own project of a pure logic, The Betrayal of Substance is a magisterial rereading of the Phenomenology of Spirit that encompasses crucially overlooked sites of complexity and difference.

Pragmatism—a pluralistic philosophy with kinships to phenomenology, Gestalt psychology, and embodied cognitive science—is resurging across disciplines. It has growing relevance to literary studies, the arts, and religious scholarship, along with branches of political theory, not to mention our understanding of science. But philosophies and sciences of mind have lagged behind this pragmatic turn, for the most part retaining a central-nervous-system orientation, which pragmatists reject as too narrow.

Matthew Crippen, a philosopher of mind, and Jay Schulkin, a behavioral neuroscientist, offer an innovative interdisciplinary theory of mind. They argue that pragmatism in combination with phenomenology is not only able to give an unusually persuasive rendering of how we think, feel, experience, and act in the world but also provides the account most consistent with current evidence from cognitive science and neurobiology. Crippen and Schulkin contend that cognition, emotion, and perception are incomplete without action, and in action they fuse together. Not only are we embodied subjects whose thoughts, emotions, and capacities comprise one integrated system; we are living ecologies inseparable from our surroundings, our cultures, and our world. Ranging from social coordination to the role of gut bacteria and visceral organs in mental activity, and touching upon fields such as robotics, artificial intelligence, and plant cognition, Crippen and Schulkin stress the role of aesthetics, emotions, interests, and moods in the ongoing enactment of experience. Synthesizing philosophy, neurobiology, psychology, and the history of science, Mind Ecologies offers a broad and deep exploration of evidence for the embodied, embedded, enacted, and extended nature of mind.

Posthumanism synthesizes philosophical, literary, and artistic responses to technological advancements, globalization, and mass extinction in the Anthropocene. It asks what it can mean to be human in an increasingly more-than-human world that has lost faith in the ideal of humanism, the autonomous, rational subject, and it models generative alternatives cognizant of the demands of social and ecological justice. Amid rising social justice movements, collapsing economic structures, and the dwindling power of cultural institutions, posthumanism advances thinking on new and previously unenvisionable challenges.

Posthumanism in Art and Science is an anthology of indispensable statements and artworks that provide an unprecedented mapping of this intellectual and aesthetic development in a global context. It features groundbreaking theorists including Donna Haraway, Rosi Braidotti, Mel Y. Chen, Michael Marder, Alexander Weheliye, Anna Tsing, Timothy Morton, N. Katherine Hayles, Bruno Latour, Francesca Ferrando, and Cary Wolfe, as well as innovative, influential artists and curators such as Yvonne Rainer, Skawennati, Chus Martínez, William Wegman, Nandipha Mntambo, Cassils, Pauline Oliveros, and Doo-sung Yoo. These provocative and compelling works, including previously unpublished interviews and essays, speak to the ongoing conceptual and political challenge of posthumanist thinking in a time of unprecedented cultural and environmental crises.

An essential primer and reference for educators, students, artists, and art enthusiasts, this volume offers a powerful framework for rethinking anthropocentric certitudes and reenvisioning equitable and sustainable futures.

The Treasury of the True Dharma Eye (Shōbōgenzō) is the masterwork of Dōgen (1200–1253), founder of the Sōtō Zen Buddhist sect in Kamakura-era Japan. It is one of the most important Zen Buddhist collections, composed during a period of remarkable religious diversity and experimentation. The text is complex and compelling, famed for its eloquent yet perplexing manner of expressing the core precepts of Zen teachings and practice.

This book is a comprehensive introduction to this essential Zen text, offering a textual, historical, literary, and philosophical examination of Dōgen’s treatise. Steven Heine explores the religious and cultural context in which the Treasury was composed and provides a detailed study of the various versions of the medieval text that have been compiled over the centuries. He includes nuanced readings of Dōgen’s use of inventive rhetorical flourishes and the range of East Asian Buddhist textual and cultural influences that shaped the work. Heine explicates the philosophical implications of Dōgen’s views on contemplative experience and attaining and sustaining enlightenment, showing the depth of his distinctive understanding of spiritual awakening. Readings of Dōgen’s Treasury of the True Dharma Eye will give students and other readers a full understanding of this fundamental work of world religious literature.

The great political ideas and movements of the modern world were founded on a promise of universal emancipation. But in recent decades, much of the Left has grown suspicious of such aspirations. Critics see the invocation of universality as a form of domination or a way of speaking for others, and have come to favor a politics of particularism—often derided as “identity politics.” Others, both centrists and conservatives, associate universalism with twentieth-century totalitarianism and hold that it is bound to lead to catastrophe.

This book develops a new conception of universality that helps us rethink political thought and action. Todd McGowan argues that universals such as equality and freedom are not imposed on us. They emerge from our shared experience of their absence and our struggle to attain them. McGowan reconsiders the history of Nazism and Stalinism and reclaims the universalism of movements fighting racism, sexism, and homophobia. He demonstrates that the divide between Right and Left comes down to particularity versus universality. Despite the accusation of identity politics directed against leftists, every emancipatory political project is fundamentally a universal one—and the real proponents of identity politics are the right wing. Through a wide range of examples in contemporary politics, film, and history, Universality and Identity Politics offers an antidote to the impasses of identity and an inspiring vision of twenty-first-century collective struggle.

Philosophers have long distinguished between appearance and reality, and the opposition between a supposedly deceptive surface and a more profound truth is deeply rooted in Western culture. At a time of obsession with self-representation, when politics is enmeshed with spectacle and social and economic forces are intensely aestheticized, philosophy remains moored in traditional dichotomies: being versus appearing, interiority versus exteriority, authenticity versus alienation. Might there be more to appearance than meets the eye?

In this strikingly original book, Barbara Carnevali offers a philosophical examination of the roles that appearances play in social life. While Western metaphysics and morals have predominantly disdained appearances and expelled them from their domain, Carnevali invites us to look at society, ancient to contemporary, as an aesthetic phenomenon. The ways in which we appear in public and the impressions we make in terms of images, sounds, smells, and sensations are discerned by other people’s senses and assessed according to their taste; this helps shape our ways of being and the world around us. Carnevali shows that an understanding of appearances is necessary to grasp the dynamics of interaction, recognition, and power in which we live—and to avoid being dominated by them. Anchored in philosophy and traversing sociology, art history, literature, and popular culture, Social Appearances develops new theoretical and conceptual tools for today’s most urgent critical tasks.

Modes of address are forms of signification that we direct at living beings, things, and places, and they at us and at each other. Seeing is a form of address. So are speaking, singing, and painting. Initiating or responding to such calls, we participate in encounters with the world. Widely used yet less often examined in its own right, the notion of address cries out for analysis.

Monique Roelofs offers a pathbreaking systematic model of the field of address and puts it to work in the arts, critical theory, and social life. She shows how address props up finely hewn modalities of relationality, agency, and normativity. Address exceeds a one-on-one pairing of cultural productions with their audiences. As ardently energizing tiny slippages and snippets as fueling larger impulses in the society, it activates and reaestheticizes registers of race, gender, class, coloniality, and cosmopolitanism. In readings of writers and artists ranging from Julio Cortázar to Jamaica Kincaid and from Martha Rosler to Pope.L, Roelofs demonstrates the centrality of address to freedom and a critical political aesthetics. Under the banner of a unified concept of address, Hume, Kant, and Foucault strike up conversations with Benjamin, Barthes, Althusser, Fanon, Anzaldúa, and Butler. Drawing on a wide array of artistic and theoretical sources and challenging disciplinary boundaries, the book illuminates address’s significance to cultural existence and to our reflexive aesthetic engagement in it. Keeping the reader on the lookout for flash fiction that pops up out of nowhere and for insurgent whisperings that take to the air, Arts of Address explores the aliveness of being alive.

Critical philosophy has always challenged the division between theory and practice. At its best, it aims to turn contemplation into emancipation, seeking to transform society in pursuit of equality, autonomy, and human flourishing. Yet today’s critical theory often seems to engage only in critique. These times of crisis demand more.

Bernard E. Harcourt challenges us to move beyond decades of philosophical detours and to harness critical thought to the need for action. In a time of increasing awareness of economic and social inequality, Harcourt calls on us to make society more equal and just. Only critical theory can guide us toward a more self-reflexive pursuit of justice. Charting a vision for political action and social transformation, Harcourt argues that instead of posing the question, “What is to be done?” we must now turn it back onto ourselves and ask, and answer, “What more am I to do?”

Critique and Praxis advocates for a new path forward that constantly challenges each and every one of us to ask what more we can do to realize a society based on equality and justice. Joining his decades of activism, social-justice litigation, and political engagement with his years of critical theory and philosophical work, Harcourt has written a magnum opus.

The wake of the financial crisis has inspired hopes for dramatic change and stirred visions of capitalism’s terminal collapse. Yet capitalism is not on its deathbed, utopia is not in our future, and revolution is not in the cards. In Capitalism on Edge, Albena Azmanova demonstrates that radical progressive change is still attainable, but it must come from an unexpected direction.

Azmanova’s new critique of capitalism focuses on the competitive pursuit of profit rather than on forms of ownership and patterns of wealth distribution. She contends that neoliberal capitalism has mutated into a new form—precarity capitalism—marked by the emergence of a precarious multitude. Widespread economic insecurity ails the 99 percent across differences in income, education, and professional occupation; it is the underlying cause of such diverse hardships as work-related stress and chronic unemployment. In response, Azmanova calls for forging a broad alliance of strange bedfellows whose discontent would challenge not only capitalism’s unfair outcomes but also the drive for profit at its core. To achieve this synthesis, progressive forces need to go beyond the old ideological certitudes of, on the left, fighting inequality and, on the right, increasing competition. Azmanova details reforms that would enable a dramatic transformation of the current system without a revolutionary break. An iconoclastic critique of left orthodoxy, Capitalism on Edge confronts the intellectual and political impasses of our time to discern a new path of emancipation.

The world of insects is at once beneath our feet and unfathomably alien. Small and innumerable, insects surround and disrupt us even as we scarcely pay them any mind. Insects confront us with the limits of what is imaginable, while at the same time being essential to the everyday functioning of all terrestrial ecosystems.

In this book, the philosopher and historian of science Jean-Marc Drouin contends that insects pose a fundamental challenge to philosophy. Exploring the questions of what insects are and what scientific, aesthetic, ethical, and historical relationships they have with humanity, he argues that they force us to reconsider our ideas of the animal and the social. He traces the role that insects have played in language, mythology, literature, entomology, sociobiology, and taxonomy over the centuries. Drouin emphasizes the links between humanistic and scientific approaches—how we have projected human roles onto insects and seen ourselves in insect form. Caught between the animal and plant kingdoms, insects force us to confront and reevaluate our notions of gender, family, society, struggle, the division of labor, social organization, and individual and collective intelligence. A remarkably original and thought-provoking work, A Philosophy of the Insect is an important book for animal studies, environmental ethics, and the history and philosophy of science.

The forms of liberal government that emerged after World War II are in the midst of a profound crisis. In I Am the People, Partha Chatterjee reconsiders the concept of popular sovereignty in order to explain today’s dramatic outburst of movements claiming to speak for “the people.”

To uncover the roots of populism, Chatterjee traces the twentieth-century trajectory of the welfare state and neoliberal reforms. Mobilizing ideals of popular sovereignty and the emotional appeal of nationalism, anticolonial movements ushered in a world of nation-states while liberal democracies in Europe guaranteed social rights to their citizens. But as neoliberal techniques shrank the scope of government, politics gave way to technical administration by experts. Once the state could no longer claim an emotional bond with the people, the ruling bloc lost the consent of the governed. To fill the void, a proliferation of populist leaders have mobilized disaffected groups into a battle that they define as the authentic people against entrenched oligarchy.

Once politics enters a spiral of competitive populism, Chatterjee cautions, there is no easy return to pristine liberalism. Only a counter-hegemonic social force that challenges global capital and facilitates the equal participation of all peoples in democratic governance can achieve significant transformation. Drawing on thinkers such as Antonio Gramsci, Michel Foucault, and Ernesto Laclau and with a particular focus on the history of populism in India, I Am the People is a sweeping, theoretically rich account of the origins of today’s tempests.

Food is a challenging subject. There is little consensus about how and what we should produce and consume. It is not even clear what food is or whether people have similar experiences of it. On one hand, food is recognized as a basic need, if not a basic right. On the other hand, it is hard to generalize about it given the wide range of practices and cuisines, and the even wider range of tastes.

This book is an introduction to the philosophical dimensions of food. David M. Kaplan examines the nature and meaning of food, how we experience it, the social role it plays, its moral and political dimensions, and how we judge it to be delicious or awful. He shows how the different branches of philosophy contribute to a broader understanding of food: what food is (metaphysics), how we experience food (epistemology), what taste in food is (aesthetics), how we should make and eat food (ethics), how governments should regulate food (political philosophy), and why food matters to us (existentialism). Kaplan embarks on a series of philosophical investigations, considering topics such as culinary identity and authenticity, tasting and food criticism, appetite and disgust, meat eating and techno-foods, and consumerism and conformity. He emphasizes how different narratives help us navigate the complex world of food and reminds us we all have responsibilities to ourselves, to others, and to animals. An original treatment of a timely subject, Food Philosophy is suitable for undergraduates while making a significant contribution to scholarly debates.

Reforming Modernity is a sweeping intellectual history and philosophical reflection built around the work of the Morocco-based philosopher Abdurrahman Taha, one of the most significant philosophers in the Islamic world since the colonial era. Wael B. Hallaq contends that Taha is at the forefront of forging a new, non-Western-centric philosophical tradition. He explores how Taha’s philosophical project sheds light on recent intellectual currents in the Islamic world and puts forth a formidable critique of Western and Islamic modernities.

Hallaq argues that Taha’s project departs from—but leaves behind—the epistemological grounds in which most modern Muslim intellectuals have anchored their programs. Taha systematically rejects the modes of thought that have dominated the Muslim intellectual scene since the beginning of the twentieth century—nationalism, Marxism, secularism, political Islamism, and liberalism. Instead, he provides alternative ways of thinking, forcefully and virtuosically developing an ethical system with a view toward reforming existing modernities. Hallaq analyzes the ethical thread that runs throughout Taha’s oeuvre, illuminating how Taha weaves it into a discursive engagement with the central questions that plague modernity in both the West and the Muslim world. The first introduction to Taha’s ethical philosophy for Western audiences, Reforming Modernity presents his complex thought in an accessible way while engaging with it critically. Hallaq’s conversation with Taha’s work both proffers a cogent critique of modernity and points toward answers for its endemic and seemingly insoluble problems.

In a world of political upheaval, rising inequality, catastrophic climate change, and widespread doubt of even the most authoritative sources of information, is there a place for critique? This book calls for a systematic reappraisal of critical thinking—its assumptions, its practices, its genealogy, its predicament—following the principle that critique can only start with self-critique.

In A Time for Critique, Didier Fassin, Bernard E. Harcourt, and a group of eminent political theorists, anthropologists, sociologists, philosophers, and literary and legal scholars reflect on the multiplying contexts and forms of critical discourse and on the social actors and social movements engaged in them. How can one maintain sufficient distance from the eventful present without doing it an injustice? How can one address contemporary issues without repudiating the intellectual legacies of the past? How can one avoid the disconnection between theory and action? How can critique be both public and collective? These provocative questions are addressed by revisiting the works of Foucault and Arendt, Said and Césaire, Benjamin and Du Bois, but they are also given substance through on-the-ground case studies that treat subaltern criticism in Palestine, emancipatory mobilizations in Syria, the antitorture campaigns of Sri Lankan activists, and the abolitionism of the African American critical resistance and undercommons movements in the United States. Examining lucidly the present challenges of critique, A Time for Critique shows how its theoretical reassessment and its emerging forms can illuminate the imaginative modalities to rejuvenate critical praxis.

What is behind the upsurge of virulent nationalism and intransigent politics across the globe today? In Fear of Breakdown, Noëlle McAfee uses psychoanalytic theory to explore the subterranean anxieties behind current crises and the ways in which democratic practices can help work through seemingly intractable political conflicts. Working at the intersection of psyche and society, McAfee draws on psychoanalyst D. W. Winnicott’s concept of the fear of breakdown to show how hypernationalism stems from unconscious anxieties over the origins of personal and social identities, giving rise to temptations to reify exclusionary phantasies of national origins.

Fear of Breakdown contends that politics needs something that only psychoanalysis has been able to offer: an understanding of how to work through anxieties, ambiguity, fragility, and loss in order to create a more democratic politics. Coupling robust psychoanalytic theory with concrete democratic practice, Fear of Breakdown shows how a politics of working through can help counter a politics of splitting, paranoia, and demonization. McAfee argues for a new approach to deliberative democratic theory, not the usual philosopher-sanctioned process of reason-giving but an affective process of making difficult choices, encountering others, and mourning what cannot be had.

Across the West, hard-right leaders are surging to power on platforms of ethno-economic nationalism, Christianity, and traditional family values. Is this phenomenon the end of neoliberalism or its monstrous offspring?

In the Ruins of Neoliberalism casts the hard-right turn as animated by socioeconomically aggrieved white working- and middle-class populations but contoured by neoliberalism’s multipronged assault on democratic values. From its inception, neoliberalism flirted with authoritarian liberalism as it warred against robust democracy. It repelled social-justice claims through appeals to market freedom and morality. It sought to de-democratize the state, economy, and society and re-secure the patriarchal family. In key works of the founding neoliberal intellectuals, Wendy Brown traces the ambition to replace democratic orders with ones disciplined by markets and traditional morality and democratic states with technocratic ones.

Yet plutocracy, white supremacy, politicized mass affect, indifference to truth, and extreme social disinhibition were no part of the neoliberal vision. Brown theorizes their unintentional spurring by neoliberal reason, from its attack on the value of society and its fetish of individual freedom to its legitimation of inequality. Above all, she argues, neoliberalism’s intensification of nihilism coupled with its accidental wounding of white male supremacy generates an apocalyptic populism willing to destroy the world rather than endure a future in which this supremacy disappears.

During the two decades that preceded the 2011 revolutions in Egypt and Syria, animated debates took place in Cairo and Damascus on political and social goals for the future. Egyptian and Syrian intellectuals argued over the meaning of tanwir, Arabic for “enlightenment,” and its significance for contemporary politics. They took up questions of human dignity, liberty, reason, tolerance, civil society, democracy, and violence. In Enlightenment on the Eve of Revolution, Elizabeth Suzanne Kassab offers a groundbreaking analysis of the tanwir debates and their import for the 2011 uprisings.

Kassab locates these debates in their local context as well as in broader contemporary political and intellectual Arab history. She argues that the enlightenment they advocated was a form of political humanism that demanded the right of free and public use of reason. By calling for the restoration of human dignity and seeking a moral compass in the wake of the destruction wrought by brutal regimes, they understood tanwir as a humanist ideal. Kassab connects their debates to the Arab uprisings, arguing that their demands bear a striking resemblance to what was voiced on the streets of Egypt and Syria in 2011. Enlightenment on the Eve of Revolution is the first book to document these debates for the Anglophone audience and to analyze their importance for contemporary Egyptian and Syrian intellectual life and politics.

What is intelligence? The concept crosses and blurs the boundaries between natural and artificial, bridging the human brain and the cybernetic world of AI. In this book, the acclaimed philosopher Catherine Malabou ventures a new approach that emphasizes the intertwined, networked relationships among the biological, the technological, and the symbolic.

Malabou traces the modern metamorphoses of intelligence, seeking to understand how neurobiological and neurotechnological advances have transformed our view. She considers three crucial developments: the notion of intelligence as an empirical, genetically based quality measurable by standardized tests; the shift to the epigenetic paradigm, with its emphasis on neural plasticity; and the dawn of artificial intelligence, with its potential to simulate, replicate, and ultimately surpass the workings of the brain. Malabou concludes that a dialogue between human and cybernetic intelligence offers the best if not the only means to build a democratic future. A strikingly original exploration of our changing notions of intelligence and the human and their far-reaching philosophical and political implications, Morphing Intelligence is an essential analysis of the porous border between symbolic and biological life at a time when once-clear distinctions between mind and machine have become uncertain.

In the United States, people are deeply divided along lines of race, class, political party, gender, sexuality, and religion. Many believe that historical grievances must eventually be left behind in the interest of progress toward a more just and unified society. But too much in American history is unforgivable and cannot be forgotten. How then can we imagine a way to live together that does not expect people to let go of their entrenched resentments?

Living with Hate in American Politics and Religion offers an innovative argument for the power of playfulness in popular culture to make our capacity for coexistence imaginable. Jeffrey Israel explores how people from different backgrounds can pursue justice together, even as they play with their divisive grudges, prejudices, and desires in their cultural lives. Israel calls on us to distinguish between what belongs in a raucous “domain of play” and what belongs in the domain of the political. He builds on the thought of John Rawls and Martha Nussbaum to defend the liberal tradition against challenges posed by Frantz Fanon from the left and Leo Strauss from the right. In provocative readings of Lenny Bruce’s stand-up comedy, Philip Roth’s Portnoy’s Complaint, and Norman Lear’s All in the Family, Israel argues that postwar Jewish American popular culture offers potent and fruitful examples of playing with fraught emotions. Living with Hate in American Politics and Religion is a powerful vision of what it means to live with others without forgiving or forgetting.

Alain Badiou is perhaps the world’s most significant living philosopher. In his annual seminars on major topics and pivotal figures, Badiou developed vital aspects of his thinking on a range of subjects that he would go on to explore in his influential works. In this seminar, Badiou offers a tour de force encounter with a lesser-known seventeenth-century philosopher and theologian, Nicolas Malebranche, a contemporary and peer of Spinoza and Leibniz.

The seminar is at once a record of Badiou’s thought at a key moment in the years before the publication of his most important work, Being and Event, and a lively interrogation of Malebranche’s key text, the Treatise on Nature and Grace. Badiou develops a rigorous yet novel analysis of Malebranche’s theory of grace, retracing his claims regarding the nature of creation and the relation between God and world and between God and Jesus. Through Malebranche, Badiou develops a radical concept of truth and the subject. This book renders a seemingly obscure post-Cartesian philosopher fascinating and alive, restoring him to the philosophical canon. It occupies a pivotal place in Badiou’s reflections on the nature of being that demonstrates the crucial role of theology in his thinking.

In The Experience of Injustice, the French philosopher Emmanuel Renault opens an important new chapter in critical theory. He brings together political theory, critical social science, and a keen sense of the power of popular movements to offer a forceful vision of social justice. Questioning normative political philosophy’s conception of justice, Renault gives an account of injustice as the denial of recognition, placing the experience of social suffering at the heart of contemporary critical theory.

Inspired by Axel Honneth, Renault argues that a radicalized version of Honneth’s ethics of recognition can provide a systematic alternative to the liberal-democratic projects of such thinkers as Rawls and Habermas. Renault reformulates Honneth’s theory as a framework founded on experiences of injustice. He develops a complex, psychoanalytically rich account of suffering, disaffiliation, and identity loss to explain these experiences as denials of recognition, linking everyday injustice to a robust defense of the politicization of identity in social struggles. Engaging contemporary French and German critical theory alongside interdisciplinary tools from sociology, psychoanalysis, socialist political theory, social-movement theory, and philosophy, Renault articulates the importance of a theory of recognition for the resurgence of social critique.

Ever since Plato’s Socrates exiled the poets from the ideal city in The Republic, Western thought has insisted on a strict demarcation between philosophy and poetry. Yet might their long-standing quarrel hide deeper affinities? This book explores the distinctive ways in which twentieth-century and contemporary continental thinkers have engaged with poetry and its contribution to philosophical meaning making, challenging us to rethink how philosophy has been changed through its encounters with poetry.

In wide-ranging reflections on thinkers such as Heidegger, Gadamer, Arendt, Lacan, Merleau-Ponty, Deleuze, Irigaray, Badiou, Kristeva, and Agamben, among others, distinguished contributors consider how different philosophers encountered the force and intensity of poetry and the negotiations that took place as they sought resolutions of the quarrel. Instead of a clash between competing worldviews, they figured the relationship between philosophy and poetry as one of productive mutuality, leading toward new modes of thinking and understanding. Spanning a range of issues with nuance and rigor, this compelling and comprehensive book opens new possibilities for philosophical poetry and the poetics of philosophy.

From the use of expert testimony in the courtroom to the advice we rely on to solve key economic, political, and social problems, expertise is an essential part of our decision-making process. However, the extent to which experts can be trusted is a subject of persistent and contentious debate.

The Philosophy of Expertise is the first collection to explore the fundamental philosophical issues surrounding these authorities and their expert knowledge. Part 1 considers the problems surrounding the issue of trust and deference; part 2 launches a phenomenological clarification of expertise that pinpoints the universal structures embodied in cognition and affect; and part 3 examines the consequences of the social and technical externalization of expertise.

Contributors including Edward Said, Alvin Goldman, Peter Singer, Hubert Dreyfus, Julia Annas, Harry Collins, and Don Ihde draw on a number of intellectual approaches to explore the justification of expert authority, the potentially dangerous role of expertise in a liberal democratic society, how laypeople can critique experts, and the social and ideological character of expert advice. The contributors also discuss the reasoning process of judges and juries, the ancient Greek view of moral conduct, and the incorporation of experts into governmental bureaucracy.

By honestly tackling the legitimacy and consistency of various positions, this volume sheds much-needed light on the theoretical dimensions of a controversial and pervasive practice.

Contributors: Alvin I. Goldman, Don Ihde, Edward Said, Evan Selinger and John Mix, Evan Selinger and Robert P. Crease, H. M. Collins and Robert Evans, Hélène Mialet, Hubert Dreyfus, John Hardwig, Julia Annas, Paul Feyerabend, Peter Singer, Scott Brewer, Steve Fuller, Steven Turner

The Italian philosopher Maurizio Lazzarato has earned international acclaim for his analysis of contemporary capitalism, in particular his influential concept of immaterial labor and his perceptive writings on debt. In Videophilosophy, he reveals the underpinnings of contemporary subjectivity in the aesthetics and politics of mass media. First written in French and published in Italian and later revised but never published in full, this book discloses the conceptual groundwork of Lazzarato’s thought as a whole for a time when his writings have become increasingly influential.

Drawing on Bergson, Nietzsche, Benjamin, Deleuze and Guattari, and the film theory and practice of Dziga Vertov, Lazzarato constructs a new philosophy of media that ties political economy to the politics of aesthetics. Through his concept of “machines that crystallize time,” he argues that the proliferation of digital technologies over the past half-century marks the transition to a new mode of capitalist production characterized by unprecedented forms of subjection. This new era of the commodification of the self, Lazzarato declares, demands novel types of political action that challenge the commercialization and exploitation of time. This crucial text by an essential contemporary thinker offers vital new perspectives on aesthetics, politics, and media and critical theory.

Critical social theory has long been marked by a deep, creative, and productive relationship with psychoanalysis. Whereas Freud and Fromm were important cornerstones for the early Frankfurt School, recent thinkers have drawn on the object-relations school of psychoanalysis. Transitional Subjects is the first book-length collection devoted to the engagement of critical theory with the work of Melanie Klein, Donald Winnicott, and other members of this school. Featuring contributions from some of the leading figures working in both of these fields, including Axel Honneth, Joel Whitebook, Noëlle McAfee, Sara Beardsworth, and C. Fred Alford, it provides a synoptic overview of current research at the intersection of these two theoretical traditions while also opening up space for further innovations.

Transitional Subjects offers a range of perspectives on the critical potential of object-relations psychoanalysis, including feminist and Marxist views, to offer valuable insight into such fraught social issues as aggression, narcissism, “progress,” and torture. The productive dialogue that emerges augments our understanding of the self as intersubjectively and socially constituted and of contemporary “social pathologies.” Transitional Subjects shows how critical theory and object-relations psychoanalysis, considered together, have not only enriched critical theory but also invigorated psychoanalysis.

Mo Tzu, Hsün Tzu, and Han Fei Tzu were three of the most important philosophers in ancient China. This collection of their basic writings points to three very different positions within in the spectrum of Chinese thought and reveals the diversity of of the Chinese intellectual tradition.

Presenting the principle doctrines of Mo Tzu (470­391 B.C.) and his followers, early rivals of the Confucian school, this section includes writings on music, fatalism, Confucians, and "universal love"—the cornerstone of Mo-ist philosophy—Hsün Tzu (born ca. 312 B.C.) provided the dominant philosophical system of his day. Although basically Confucian, he differed with Mencius by asserting that the original nature of man is evil, and also expounded on such subjects as good government, military affairs, Heaven, and music.

Representative of the Fachia, or Legalist, school of philosophy, the writings of Han Fei Tzu (280?­233 B.C.) confront the issues of preserving and strengthening the state through strict laws of punishment and reward. His lessons remain timely as scholars continue to examine the nature and use of power.

Yi Hwang (1501-1570), better known by his pen name T'oegye, is generally considered Korea's preeminent Neo-Confucian scholar. The Ten Diagrams on Sage Learning is his final masterpiece, a distillation of the learning and practice of a lifetime, and one of the most important works of Korean Neo-Confucianism. In it he crystallized the essence of Neo-Confucian philosophy and spiritual practice in ten brief chapters that begin with the grand vision of the universe and conclude with a description of a well-lived day. In To Become a Sage, Michael Kalton supplements a superb translation of this pivotal text with useful commentary that will greatly enhance its value and interest to the lay reader.

The Ten Diagrams is the first complete primary text of Korean Neo-Confucianism to be translated into English. Korea's Yi Dynasty (1392-1910), the only East Asian regime founded exclusively under Neo-Confucian auspices, was unique in its allegiance to the orthodox Ch'eng Chu school, predominant in China, Korea, and Japan. Although the Ten Diagrams is a relatively short work, it fully presents the entire vision of Neo-Confucianism as framed in that school. Kalton provides a brief history of Neo-Confucianism in China and Korea as well as commentary that includes extensive passages from T'oegye's voluminous personal correspondence. These annotations expand the meaning distilled in each chapter. They help the uninitiated reader understand the basic elements of the complex Ch'eng Chu school of Neo-Confucianism, while enabling the scholar to distinguish characteristic aspects of Korean Neo-Confucianism as presented in the thought of the nation's leading philosopher of the time.

Published in France in 1980, Marine Lover is the first in a trilogy in which Luce Irigaray links the interrogation of the feminine in post-Hegelian philosophy with a pre-Socratic investigation of the elements. Irigaray undertakes to interrogate Nietzche, the grandfather of poststructuralist philosophy, from the point of view of water.

According to Irigaray, water is the element Nietzsche fears most. She uses this element in her narrative because for her there is a complex relationship between the feminine and the fluid. Irigaray's method is to engage in an amorous dialogue with the male philosopher. In this dialogue, she ruptures conventional discourse and writes in a lyrical style that defies distinction between theory, fiction, and philosophy.