The intent of this book is to look afresh at one’s daily experience, to point to something that the mind may have overlooked. It is not pointing to anything new, anything that you can achieve, or anything you can add to yourself. It is not pointing to the good deeds you have done in your life to emphasize what a wonderful person you must be. It is pointing to something so simple, something so obvious, that when it is pointed out and seen, you wonder how it was ever missed. How could the mind have taken something so obvious for granted? How did the mind so easily toss out the valuable jewel in favor of its reflections? You may have been searching for self realization, enlightenment, the Buddha Mind, God, or some other goal implying the same thing. You may have been searching for many years, or you may just be getting started on a search; Whether you’ve been traveling a path for a while or you’re just taking the first step makes no difference. This book invites you to take a look at the space that has been overlooked, to see what is obvious, and to bring that search to an end—right now.

    What makes this work so important is that it returned the body to the forefront of philosophy for the first time since Plato.

    Conventional science prefers to dismiss these findings because they cannot be accommodated by a materialist view of reality. Spirituality and religion embrace the continuity of consciousness and ascribe it to a nonmaterial spirit or soul that is immortal. As such, spirituality/religion and science continually find conflict in their views. But what if there truly is no conflict? Based on a new scientific paradigm in sync with experience-based spirituality, Ervin Laszlo and Anthony Peake explore how consciousness is continually present in the cosmos and can exist without connection to a living organism. They examine the rapidly growing body of scientific evidence supporting the continuity of consciousness, including near-death experiences, after-death communication, reincarnation, and neurosensory information received in altered states. They explain how the persistence of consciousness beyond the demise of the body means that, in essence, we are not mortal--we continue to exist even when our physical existence has come to an end. This correlates precisely with cutting-edge physics, which posits that things in our plane of time and space are not intrinsically real but are manifestations of a hidden dimension where they exist in the form of superstrings, information fields, and energy matrices. With proof that consciousness is basic to the cosmos and immortal in its deeper, nonmanifest realm, Laszlo and Peake reveal the purpose of consciousness is to manifest in living beings in order to continuously evolve.

    The pervasiveness of images of torture, horror, and war has all but demolished the twentieth-century hope that such imagery might shock us into a less alienated state, or aid in the creation of a just social order. What to do now? When to look, when to turn away?Genre-busting author Maggie Nelson brilliantly navigates this contemporary predicament, with an eye to the question of whether or not focusing on representations of cruelty makes us cruel. In a journey through high and low culture (Kafka to reality TV), the visual to the verbal (Paul McCarthy to Brian Evenson), and the apolitical to the political (Francis Bacon to Kara Walker), Nelson offers a model of how one might balance strong ethical convictions with an equally strong appreciation for work that tests the limits of taste, taboo, and permissibility.

    The arche, or origin, is always also a command, and a beginning is always the first principle that governs and decrees. This is as true for theology, where God not only creates the world but governs and continues to govern through continuous creation, as it is for the philosophical and political tradition according to which beginning and creation, command and will, together form a strategic apparatus without which our society would fall apart.The five essays collected here aim to deactivate this apparatus through a patient archaeological inquiry into the concepts of work, creation, and command. Giorgio Agamben explores every nuance of the arche in search of an an-archic exit strategy. By the book's final chapter, anarchy appears as the secret center of power, brought to light so as to make possible a philosophical thought that might overthrow both the principle and its command.

    This text is a classic of Lenin - his essay explores materialism and its relation to capitalism and how Communism can get over this psychological wish for material and empirical ownership.

    Many poststructuralist and postmodernist practices can be traced to Deleuze's 1962 resurrection of Nietzsche against Hegel. Hardt shows how Deleuze's early analysis of Bergson's critique of ontology and determination led him to a conception of a positive movement of differentiation and becoming, which in turn led him to the field of forces, sense, value, and the thematic of power and affirmation in Nietzsche. The theory of power in Nietzsche provided the link for Deleuze to an ethics of active expression in Spinoza: Deleuze's discovery and analysis of Spinoza's cultivation of joy and practice at the center of ontology finally resulted in a complete break from the Hegelian paradigm that had reigned over continental philosophy and history. Michael Hardt is the translator of Antonio Negri's "The Savage Anomaly: the Power of Spinoza's Metaphysics and Politics" (Minnesota, 1990), Giorgio Agamben's "The Coming Community" (Minnesota, 1993), and co-author (with Antonio Negri) of "Labor of Dionysus" (Minnesota).

    Can a computer think? Why is your consciousness like Bitcoin? Will there be an artificial intelligence apocalypse?

    My Big TOE, written by a nuclear physicist in the language contemporary culture, unifies science and philosophy, physics and metaphysics, mind and matter, purpose and meaning, the normal and the paranormal. The entirety of human experience (mind, body, and spirit) including both our objective and subjective worlds is brought together under one seamless scientific understanding. Book 1: Awakening – Section 1 provides a partial biography of the author that is pertinent to the subsequent creation of this trilogy. This brief look at the author's unique experience and credentials sheds some light upon the origins of this highly unusual work. Section 2 lays out and defines the basic conceptual building blocks needed to construct My Big TOE's conceptual foundation. It discusses the cultural beliefs that trap our thinking into a narrow and limited conceptualization of reality, defines the basics of Big Picture epistemology and ontology; logically infers the nature of time, space, and consciousness as well as describes the basic properties, purpose, and mechanics of our reality. Many of the concepts initiated in Section 2 are more fully explained in Book 2.

    The long deconstructionist era was followed with a period dominated by Deleuze, which has in turn evolved into a new situation still difficult to define. However, one common thread running through the new brand of continental positions is a renewed attention to materialist and realist options in philosophy. Among the leaders of the established generation, this new focus takes numerous forms. It might be hard to find many shared positions in the writings of Badiou, DeLanda, Laruelle, Latour, Stengers, and i ek, but what is missing from their positions is an obsession with the critique of written texts. All of them elaborate a positive ontology, despite the incompatibility of their results. Meanwhile, the new generation of continental thinkers is pushing these trends still further, as seen in currents ranging from transcendental materialism to the London-based speculative realism movement to new revivals of Derrida. As indicated by the title The Speculative Turn, the new currents of continental philosophy depart from the text-centered hermeneutic models of the past and engage in daring speculations about the nature of reality itself. This anthology assembles authors, of several generations and numerous nationalities, who will be at the centre of debate in continental philosophy for decades to come.

    The book is an analysis of physical suffering and its relation to the numerous vocabularies and cultural forces--literary, political, philosophical, medical, religious--that confront it. Elaine Scarry bases her study on a wide range of sources: literature and art, medical case histories, documents on torture compiled by Amnesty International, legal transcripts of personal injury trials, and military and strategic writings by such figures as Clausewitz, Churchill, Liddell Hart, and Kissinger, She weaves these into her discussion with an eloquence, humanity, and insight that recall the writings of Hannah Arendt and Jean-Paul Sartre. Scarry begins with the fact of pain's inexpressibility. Not only is physical pain enormously difficult to describe in words--confronted with it, Virginia Woolf once noted, "language runs dry"--it also actively destroys language, reducing sufferers in the most extreme instances to an inarticulate state of cries and moans. Scarry analyzes the political ramifications of deliberately inflicted pain, specifically in the cases of torture and warfare, and shows how to be fictive. From these actions of "unmaking" Scarry turns finally to the actions of "making"--the examples of artistic and cultural creation that work against pain and the debased uses that are made of it. Challenging and inventive, The Body in Pain is landmark work that promises to spark widespread debate.

    The Weird and the Eerie are closely related but distinct modes, each possessing its own distinct properties. Both have often been associated with Horror, yet this emphasis overlooks the aching fascination that such texts can exercise. The Weird and the Eerie both fundamentally concern the outside and the unknown, which are not intrinsically horrifying, even if they are always unsettling. Perhaps a proper understanding of the human condition requires examination of liminal concepts such as the weird and the eerie. These two modes will be analysed with reference to the work of authors such as H.P. Lovecraft, H.G. Wells, M.R. James, Christopher Priest, Joan Lindsay, Nigel Kneale, Daphne Du Maurier, Alan Garner and Margaret Atwood, and films by Stanley Kubrick, Jonathan Glazer and Christoper Nolan.

    Rather, it is concerned with why this interpretation plays such an important role in demonstrating the contemporary relevance of psychoanalytic concepts.

    Artists' manifestos are nothing if not revolutionary. They are outlandish, outrageous, and frequently offensive. They combine wit, wisdom, and world-shaking demands. This collection gathers together an international array of artists of every stripe, including Kandinsky, Mayakovsky, Rodchenko, Le Corbusier, Picabia, Dali, Oldenburg, Vertov, Baselitz, Kitaj, Murakami, Gilbert and George, together with their allies and collaborators - such figures as Marinetti, Apollinaire, Breton, Trotsky, Guy Debord and Rem Koolhaas. This title is edited with an Introduction by Alex Danchev.

    People, throughout the ages, have felt that they cannot communicate their feelings. If we could communicate all our feelings through words, then we would be leading very shallow lives. Life is rich because feelings cannot be captured in words! So we use all these gestures - we hug, so that hearts come closer, we give flowers, so that feelings are conveyed... We put all our efforts into expressing our feelings...and still, feelings remiain unexpressed. His Holiness Sri Sri Ravi Shankar, a spiritual leader and humanitarian, was born in 1956 in southern India. He was often found deep in meditation as a child. At the age of four, he astonished his teachers by reciting the Bhagavad Gita. To globalise the knowledge of leading a happy, stress-free life, H. H. Sri Sri Ravi Shankar established an international educational and humanitarian NGO - The Art of Living, in 1982. Today, with a presence in over 151 countries, The Art of Living is one of the largest voluntary organizations in the world.