Are those engaged in these arguments even talking about the same thing? In a wide-ranging response to this confusion, esteemed scholar David Bentley Hart pursues a clarification of how the word “God” functions in the world’s great theistic faiths.Ranging broadly across Judaism, Christianity, Islam, Vedantic and Bhaktic Hinduism, Sikhism, and Buddhism, Hart explores how these great intellectual traditions treat humanity’s knowledge of the divine mysteries. Constructing his argument around three principal metaphysical “moments”—being, consciousness, and bliss—the author demonstrates an essential continuity between our fundamental experience of reality and the ultimate reality to which that experience inevitably points.Thoroughly dismissing such blatant misconceptions as the deists' concept of God, as well as the fundamentalist view of the Bible as an objective historical record, Hart provides a welcome antidote to simplistic manifestoes. In doing so, he plumbs the depths of humanity’s experience of the world as powerful evidence for the reality of God and captures the beauty and poetry of traditional reflection upon the divine.

    His apothegm "Cogito, ergo sum" marked the birth of the mind-body problem, while his creation of so-called Cartesian coordinates have made our physical and intellectual conquest of physical space possible.But Descartes had a mysterious and mystical side, as well. Almost certainly a member of the occult brotherhood of the Rosicrucians, he kept a secret notebook, now lost, most of which was written in code. After Descartes's death, Gottfried Leibniz, inventor of calculus and one of the greatest mathematicians in history, moved to Paris in search of this notebook--and eventually found it in the possession of Claude Clerselier, a friend of Descartes. Leibniz called on Clerselier and was allowed to copy only a couple of pages--which, though written in code, he amazingly deciphered there on the spot. Leibniz's hastily scribbled notes are all we have today of Descartes's notebook, which has disappeared.Why did Descartes keep a secret notebook, and what were its contents? The answers to these questions lead Amir Aczel and the reader on an exciting, swashbuckling journey, and offer a fascinating look at one of the great figures of Western culture.

    In other words, they do not refer to an external reality but are produced as a normal part of the social milieu in which politics itself has its being. The reflection upon the ends of political action, upon the means of achieving them, upon the possibilities and necessities of political situations, and upon the obligations that political purposes impose, is an intrinsic element of the whole political process. Such thought evolves along with the institutions, the agencies of government, the moral and physical stresses to which it refers and which - one likes at least to believe - it, in some degree, controls.

    After providing an engrossing account of Machiavelli's childhood and the period following his imprisonment and torture, the book turns to an examination of The Prince. The details of Machiavelli's life never cease to weave in and out of the narrative, as we read how his ideas gather power and coalesce into a unified vision of humankind and the world."De Grazia's achievement is to present a totally comprehensive view of Machiavelli mediated entirely through Machiavelli's own language."--Journal of Modern History

    Next, he examines the three critiques that currently challenge this classic Darwinian edifice: that selection operates on multiple levels, from the gene to the group; that evolution proceeds by a variety of mechanisms, not just natural selection; and that causes operating at broader scales, including catastrophes, have figured prominently in the course of evolution.Then, in a stunning tour de force that will likely stimulate discussion and debate for decades, Gould proposes his own system for integrating these classical commitments and contemporary critiques into a new structure of evolutionary thought.In 2001 the Library of Congress named Stephen Jay Gould one of America's eighty-three Living Legends--people who embody the quintessentially American ideal of individual creativity, conviction, dedication, and exuberance. Each of these qualities finds full expression in this peerless work, the likes of which the scientific world has not seen--and may not see again--for well over a century.

    He argues that the only feasible explanations of scientific successes are historical explanations, and that anarchism must now replace rationalism in the theory of knowledge.

    Illustrated.

    By observing them any spiritually mature person will gain access to wisdom and spiritual power, and thus serve as a vehicle for the manifestation of God in the world.

    Human tastes in the arts, Dutton argues, are evolutionary traits, shaped by Darwinian selection. They are not, as the past century of art criticism and academic theory would have it, just "socially constructed."Our love of beauty is inborn, and many aesthetic tastes are shared across remote cultures—just one example is the widespread preference for landscapes with water and distant trees, like the savannas where we evolved. Using forceful logic and hard evidence, Dutton shows that we must premise art criticism on an understanding of evolution, not on abstract "theory." He restores the place of beauty, pleasure, and skill as artistic values.Sure to provoke discussion in scientific circles and uproar in the art world, The Art Instinct offers radical new insights into both the nature of art and the workings of the human mind.

    Dystopia has become a reality. This is the new normal in our apocalyptic politics - but if we accept it, our helplessness is guaranteed. To bring about real change, argues activist and political philosopher Srecko Horvat, we must first transform our mindset.Ranging through time and space, from the partisan liberation movements of Nazi-occupied Yugoslavia to the contemporary culture, refugee camps and political frontlines of 21st century Europe, Horvat shows that the problems we face today are of an unprecedented nature. To solve them, he argues in this passionate call for a new radical internationalism, we must move beyond existing ways of thinking: beyond borders, national identities and the redundant narratives of the past. Only in this way can we create new models for living and, together, shape a more open and optimistic future.

    The assumption has been that such ideas are universal, encrusted in natural law. But, as Immanuel Wallerstein argues in this short and elegant philippic, these concepts are, in fact, not global. Rather, their genesis is firmly rooted in European thought and their primary function has been to provide justification for powerful states to impose their will against the weak under the smoke screen of what is supposed to be both beneficial to humankind and historically inevitable.With great acuity Wallerstein draws together discussions of the idea of orientalism, the right to intervene, and the triumph of science over the humanities to explain how strategies designed to promote particular Western interests have acquired an all-inclusive patina.Wallerstein concludes by advocating a true universalism that will allow critical appraisal of all justifications for intervention by the powerful against the weak. At a time when such intervention—in the name of democracy and human rights—has returned to the center stage of world politics, his treatise is both relevant and compelling.

    With exceptional clarity, Franz n gives careful, non-technical explanations both of what those theorems say and, more importantly, what they do not. No other book aims, as his does, to address in detail the misunderstandings and abuses of the incompleteness theorems that are so rife in popular discussions of their significance. As an antidote to the many spurious appeals to incompleteness in theological, anti-mechanist and post-modernist debates, it is a valuable addition to the literature." --- John W. Dawson, author of "Logical Dilemmas: The Life and Work of Kurt G del

    But his penetrating work of political philosophy - now fully revised and with a new introduction for this edition - opened up questions about the nature of statecraft and society that influenced governments across the world.

    By the end of the century, however, nearly all of these peoples had become citizens of independent nation-states. The United Nations grew from 51 member states at its founding in 1945 to 193 today. Its nearly four-fold increase is one measure of the historic shift in international relations that has occurred over the past half-century. Decolonization is the term commonly used to refer to this transition from a world of colonial empires to a world of nation-states in the years after World War II.Both ex-imperial states and post-colonial regimes have promoted a selective and sanitized version of decolonization that casts their own conduct in a positive light, characterizing the process as negotiated and the outcome as inevitable. This book draws on recent scholarship to challenge that view, demonstrating that considerable violence and instability accompanied the end of empire and that the outcome was often up for grabs.This book highlights three themes. The first is that global war between empires precipitated decolonization, creating the economic and political crises that gave colonial subjects the opportunity to seek independence. The second theme is that nation-state was not the only option pursued by anti-colonial activists. Many of them sought pan- and trans-national polities instead, but a combination of international and institutional pressures made the nation-state the standard template. The third theme is that the struggle to escape imperial subjugation and create nation-states generated widespread violence and produced huge refugee populations, leading to political problems that persist to the present day. By focusing on these crucial points, Dane Kennedy reminds us how the tumultuous, even tragic, changes caused by the decolonization profoundly shaped the world we live in.

    This mind-virus—which Native Americans have called "wetiko"—covertly operates through the unconscious blind spots in the human psyche, rendering people oblivious to their own madness and compelling them to act against their own best interests. Drawing on insights from Jungian psychology, shamanism, alchemy, spiritual wisdom traditions, and personal experience, author Paul Levy shows us that hidden within the venom of wetiko is its own antidote, which once recognized can help us wake up and bring sanity back to our society.