Bennett argues that political theory needs to do a better job of recognizing the active participation of nonhuman forces in events. Toward that end, she theorizes a “vital materiality” that runs through and across bodies, both human and nonhuman. Bennett explores how political analyses of public events might change were we to acknowledge that agency always emerges as the effect of ad hoc configurations of human and nonhuman forces. She suggests that recognizing that agency is distributed this way, and is not solely the province of humans, might spur the cultivation of a more responsible, ecologically sound politics: a politics less devoted to blaming and condemning individuals than to discerning the web of forces affecting situations and events.Bennett examines the political and theoretical implications of vital materialism through extended discussions of commonplace things and physical phenomena including stem cells, fish oils, electricity, metal, and trash. She reflects on the vital power of material formations such as landfills, which generate lively streams of chemicals, and omega-3 fatty acids, which can transform brain chemistry and mood. Along the way, she engages with the concepts and claims of Spinoza, Nietzsche, Thoreau, Darwin, Adorno, and Deleuze, disclosing a long history of thinking about vibrant matter in Western philosophy, including attempts by Kant, Bergson, and the embryologist Hans Driesch to name the “vital force” inherent in material forms. Bennett concludes by sketching the contours of a “green materialist” ecophilosophy.

    She is the figure of total integration in a disintegrating social totality.--from " Theory of the Young-Girl"First published in France in 1999, "Preliminary Materials for a Theory of the Young-Girl" dissects the impossibility of love under Empire. The Young-Girl is consumer society's total product and model citizen: whatever "type" of Young-Girl she may embody, whether by whim or concerted performance, " she can only seduce by consuming." Filled with the language of French women's magazines, rooted in Proust's figure of Albertine and the amusing misery of (teenage) romance in Witold Gombrowicz's Ferdydurke, and informed by Pierre Klossowski's notion of "living currency" and libidinal economy, " Preliminary Materials for a Theory of the Young-Girl" diagnoses -- and makes visible -- a phenomenon that is so ubiquitous as to have become transparent.In the years since the book's first publication in French, the worlds of fashion, shopping, seduction plans, makeover projects, and eating disorders have moved beyond the comparatively tame domain of paper magazines into the perpetual accessibility of Internet culture. Here the Young-Girl can seek her own reflection in corporate universals and social media exchanges of "personalities" within the impersonal realm of the marketplace. Tracing consumer society's colonization of youth and sexuality through the Young-Girl's "freedom" (in magazine terms) to do whatever she wants with her body, Tiqqun exposes the rapaciously competitive and psychically ruinous landscape of modern love.

    However, what if you really took that idea seriously and followed it to its logical conclusion? What would you discover? Well, this book answers that question. Using the unique form of a graphic novel, artist and writer Alexander Marchand takes you on an artistic, humorous, irreverent, and extremely informative romp through the advanced, nondualistic metaphysics of the contemporary spiritual document known as A Course in Miracles. In the end, you ll not only have a coherent picture of the true nature of the universe and existence, but you ll also have essential, practical knowledge of what you ll need to do to if you are ready to wake up."

    In this volume, comprising the four works generally considered his most important publications, Lenin presents the goals and tactics of communism with remarkable directness and forcefulness.His first major work was The Development of Capitalism in Russia, written in prison after Lenin had been arrested for anti-government activities in 1895. Represented here by key sections, the book developed a number of crucial concepts, including the significance of the industrial proletariat as a revolutionary base. What Is to Be Done?, long regarded as the key manual of communist action, is presented complete, containing Lenin's famous dissection of the Western idea of the political party along with his own concept of a monolithic party organization devoted to achieving the goal of dictatorship of the proletariat. Also presented complete is Imperialism, the Highest Stage of Capitalism, in which Lenin examines the final "parasitic" stage of capitalism. Finally, this volume includes the complete text of The State and Revolution, Lenin's most significant work, in which he totally rejects the institution of Western democracy and presents his vision of the final perfection of communism.

    To what extent would you remain committed to your current projects and plans? Would scientists still search for a cure forcancer? Would couples still want children?In Death and the Afterlife, philosopher Samuel Scheffler poses this thought experiment in order to show that the continued life of the human race after our deaths--the afterlife of the title--matters to us to an astonishing and previously neglected degree. Indeed, Scheffler shows that, in certainimportant respects, the future existence of people who are as yet unborn matters more to us than our own continued existence and the continued existence of those we love. Without the expectation that humanity has a future, many of the things that now matter to us would cease to do so. By contrast, the prospect of our own deaths does little to undermine our confidence in the value of our activities. Despite the terror we may feel when contemplating our deaths, the prospect of humanity's imminent extinction would pose a far greater threat to our ability to lead lives of wholehearted engagement.Scheffler further demonstrates that, although we are not unreasonable to fear death, personal immortality, like the imminent extinction of humanity, would also undermine our confidence in the values we hold dear. His arresting conclusion is that, in order for us to lead value-laden lives, what isnecessary is that we ourselves should die and that others should live.Death and the Afterlife concludes with commentary by four distinguished philosophers--Harry Frankfurt, Niko Kolodny, Seana Shiffrin, and Susan Wolf--who discuss Scheffler's ideas with insight and imagination. Scheffler adds a final reply.

    Although mainstream economists and commentators once dismissed Marx's work as outmoded and flawed, some are begrudgingly acknowledging an analysis that sees capitalism as inherently unstable. And of course, there are those, like Michael Heinrich, who have seen the value of Marx all along, and are in a unique position to explain the intricacies of Marx's thought. Heinrich's modern interpretation of Capital is now available to English-speaking readers for the first time. It has gone through nine editions in Germany, is the standard work for Marxist study groups, and is used widely in German universities. The author systematically covers all three volumes of Capital and explains all the basic aspects of Marx's critique of capitalism in a way that is clear and concise. He provides background information on the intellectual and political milieu in which Marx worked, and looks at crucial issues beyond the scope of Capital, such as class struggle, the relationship between capital and the state, accusations of historical determinism, and Marx's understanding of communism. Uniquely, Heinrich emphasizes the monetary character of Marx's work, in addition to the traditional emphasis on the labor theory of value, this highlighting the relevance of Capital to the age of financial explosions and implosions.

    Richard Rorty, a Princeton professor who had contributed to the analytic tradition in philosophy, was now attempting to shrug off all the central problems with which it had long been preoccupied. After publication, the Press was barely able to keep up with demand, and the book has since gone on to become one of its all-time best-sellers in philosophy. Rorty argued that, beginning in the seventeenth century, philosophers developed an unhealthy obsession with the notion of representation. They compared the mind to a mirror that reflects reality. In their view, knowledge is concerned with the accuracy of these reflections, and the strategy employed to obtain this knowledge--that of inspecting, repairing, and polishing the mirror--belongs to philosophy. Rorty's book was a powerful critique of this imagery and the tradition of thought that it spawned. He argued that the questions about truth posed by Descartes, Kant, Hegel, and modern epistemologists and philosophers of language simply couldn't be answered and were, in any case, irrelevant to serious social and cultural inquiry. This stance provoked a barrage of criticism, but whatever the strengths of Rorty's specific claims, the book had a therapeutic effect on philosophy. It reenergized pragmatism as an intellectual force, steered philosophy back to its roots in the humanities, and helped to make alternatives to analytic philosophy a serious choice for young graduate students. Twenty-five years later, the book remains a must-read for anyone seriously concerned about the nature of philosophical inquiry and what philosophers can and cannot do to help us understand and improve the world.

    An engaging and extremely readable book of breathtaking scope, its inspired synthesis of ecology, anthropology, and political theory traces our conflicting legacies of hierarchy and freedom, from the first emergence of human culture to today's globalized capitalism, constantly pointing the way to a sane, sustainable ecological future. On a college syllabus or in an activist's backpack, this book is indispensable reading for anyone who's tired of living in a world where everything is an exploitable resource.

    Mantras are sacred sound syllables that can effect changes to your inner psyche and the external world. Today, Thomas Ashley-Farrand—one of the foremost authorities on Vedic and Buddhist Sanskrit mantras in the West—makes these sacred sounds widely available.According to traditional practice, "When you begin to chant these ancient formulas," teaches Ashley-Farrand, "the petals on the chakras begin to resonate, and they begin to pull in minute amounts of spiritual energy." Over days, weeks, and months, larger and larger amounts of energy accumulate bringing health, radiance, and eliminating karma, which allows desires to be fulfilled. Mantra Meditation teaches: How to use mantras for feng shui to create healing energy flow in your home and workplace Ways to integrate the powers of Kubera—guardian of wealth and keeper of mantras—into your own life

    Too often we find that we aren’t able to control our lives, control the events that go on, or even control the people and how they act. But with Stoicism, we learn that we can control some things, such as our emotions and our reactions, and this can help to lead us to happiness.In this guidebook we are going to learn the basics of using Stoicism in your daily life and how this ancient philosophy is going to work to make you feel happier. Some of the things that we will talk about include: What is Stoicism Recognizing the things that are under your control How to conform to your own reality Understanding how your emotions work The importance of freedom of will. Learning how to be calm when there is adversity around Learning how to make the best of all situations How to use stoicism in order to make your life better How to use the process of neuroplasticity to change around your mind and how you react to things. How to use affirmations to help with stoicism Simple ideas to implement some of the stoic philosophy into your daily life. When you are ready to find the true happiness that belongs to you and bring some of the Stoic ideas into your life, make sure to read through this guidebook and learn just how great it can be to live the Stoic way of life. Grab your copy and start living the stoic life today.

    It covered jazz, of course, but it also included Davis’s ruminations on race, politics and culture. Fascinated, Hef sent the writer—future Pulitzer-Prize-winning author Alex Haley, an unknown at the time—back to glean even more opinion and insight from Davis. The resulting exchange, published in the September 1962 issue, became the first official Playboy Interview and kicked off a remarkable run of public inquisition that continues today—and that has featured just about every cultural titan of the last half century.To celebrate the Interview’s 50th anniversary, the editors of Playboy have culled 50 of its most (in)famous Interviews and will publish them over the course of 50 weekdays (from September 4, 2012 to November 12, 2012) via Amazon’s Kindle Direct platform. Here is the interview with the novelist and philosopher Ayn Rand from the March 1964 issue.

    In many countries, supplies of food and water are inadequate to support the population, so the world falls deeper and deeper into what economists call the "Malthusian trap."Here, Malthus examines the tendency of human numbers to outstrip their resources, and argues that poverty, disease, and starvation are necessary to keep societies from moving beyond their means of subsistence.Public Domain (P)2013 Audible Ltd

    An accidental brush with this magical feeling changed the course of his life forever. You can read his amazing story in the free preview chapter of this book. For the next 10 years, Dotts spent every waking moment he could trying to understand what happened that faithful day, and how he could get back to that amazing state of being. Along the way, he immersed himself in the teachings of ancient spiritual teachers and modern scientists, and found the single element that is always present in ANY manifestation or physical demonstration. Now more than 10 years later, Dotts writes candidly and with authority: There is a magic feeling which results in instant manifestations, and I can teach you how to find it. This is the way we were made to function and this is the only way we can live our highest potential. Learn as Dotts reveals: * The miraculous story of how the Universe delivered a pile of money to him, during a special time in his life where he COULD NOT have made money any other possible way. The Universe truly knows no physical space and time limitations. * What the Magic Feeling that results in instant manifestations feels like… and how you can access this feeling at will (This does not depend on how spiritual or “worthy” someone is) * How the Magic Feeling relates to the latest scientific developments about brainwave frequencies, and the brainwaves of high priests, shamans and spiritual healers (Dotts knows this because he has personally tried these spiritual healing techniques and compared it to his Magic Feeling.) * A completely new, never-before-seen explanation, about why visualization (or feeling AS IF as taught in “The Secret” and by many new-age authors) does not work for most people * How to make your visualizations so effective and attractive, you may have to change what you’re asking for! The missing secret is NOT to feel “as if” your desires have already materialized as commonly taught! Instead, you need to ____ while doing so. * The hidden meaning behind Rumi’s mystical poem, the Breezes at Dawn, written 7 centuries ago and how it relates to modern day manifestations Updated 2nd edition includes new chapter at the end. Readers of the bestselling first edition can skip directly to the last chapter.

    The result is a comprehensive challenge to the fundamental values and assumptions of the modern technology-driven world, pinning the cause of the rapidly unfolding catastrophe on technology itself, while offering a realistic hope for ultimate recovery.Note: Theodore John Kaczynski does not receive any remuneration for this book.

    Along the way, he spells out the consequences of this anthropology for thinking in general via a major reassessment of the work of Claude Lévi-Strauss, arguments for the continued relevance of Deleuze and Guattari, dialogues with the work of Philippe Descola, Bruno Latour, and Marilyn Strathern, and inventive treatments of problems of ontology, translation, and transformation. Bold, unexpected, and profound, Cannibal Metaphysics is one of the chief works marking anthropology’s current return to the theoretical center stage.