In our "societies of depression" where individuals confront their own loneliness, this theme has recently regained its intensity.In these dense and luminous pages, he is not content merely to show how much this feeling is profoundly inscribed in the heart and the word of God?from the Psalms to the Gospels?but he enters into intimate dialogue with contemporary thought and in particular its existentialist expression. For Balthasar, the Christian faith does not offer a ready made response, but is simultaneously a journey through the torment of the cross and the liberation from fear by the gift of grace. In the wake of a Bernanos, or a Péguy, Balthasar emphasizes how much confidence in God leads to a hope which is inexhaustible.

    At a glance, it bears few similarities to any place we know and inhabit. But upon closer examination, the differences between this complex virtual reality and our own might not be as vast as we think. In “How You Play the Game,” author and philosopher Charlie Huenemann looks philosophically at the game of Minecraft (“What is the point of this game? How does one win? Well, this depends on what you want to do”) and grapples with the ethical conundrums, existential crises and moral responsibilities of the virtual realm. From the Overworld to the Ender Dragon, Huenemann offers an entertaining, insightful and often hilarious examination of Minecraft and the strange worlds—both virtual and not—surrounding it.Charlie Huenemann is a Professor of Philosophy at Utah State University. He writes for 3quarksdaily, and has published several books on the history of philosophy.Cover design by Adil Dara.

    A Thousand Years of Nonlinear History sketches the outlines of a renewed materialist philosophy of history in the tradition of Fernand Braudel, Gilles Deleuze, and Félix Guattari, while engaging — in an entirely unprecedented manner — the critical new understanding of material processes derived from the sciences of dynamics. Working against prevailing attitudes that see history merely as the arena of texts, discourses, ideologies, and metaphors, De Landa traces the concrete movements and interplays of matter and energy through human populations in the last millennium. The result is an entirely novel approach to the study of human societies and their always mobile, semi-stable forms, cities, economies, technologies, and languages.De Landa attacks three domains that have given shape to human societies: economics, biology, and linguistics. In each case, De Landa discloses the self-directed processes of matter and energy interacting with the whim and will of human history itself to form a panoramic vision of the West free of rigid teleology and naive notions of progress and, even more important, free of any deterministic source for its urban, institutional, and technological forms. The source of all concrete forms in the West’s history, rather, is shown to derive from internal morphogenetic capabilities that lie within the flow of matter—energy itself.A Swerve Edition.

    From the medieval mock-epic Monty Python and the Holy Grail to the mythic, paranoid worlds of The Fisher King, Twelve Monkeys and Fear and Loathing in Las Vegas, Gilliam has pursued a totally personal, uncompromising vision. This has led to legendary battles with studios and financiers, notably over The Adventures of Baron Munchausen and Brazil, which is now widely considered a classic. Gilliam is a famously candid commentator on his own work, and in these specially recorded interviews he reflects on how his Midwestern childhood and early career as an animator prepared him to undertake his extraordinary adventures in cinema.

    Now he offers a profound understanding of how we create a social reality--a reality of money, property, governments, marriages, stock markets and cocktail parties. The paradox he addresses in Making the Social World is that these facts only exist because we think they exist and yet they have an objective existence. Continuing a line of investigation begun in his earlier book The Construction of Social Reality, Searle identifies the precise role of language in the creation of all "institutional facts." His aim is to show how mind, language and civilization are natural products of the basic facts of the physical world described by physics, chemistry and biology. Searle explains how a single linguistic operation, repeated over and over, is used to create and maintain the elaborate structures of human social institutions. These institutions serve to create and distribute power relations that are pervasive and often invisible. These power relations motivate human actions in a way that provides the glue that holds human civilization together. Searle then applies the account to show how it relates to human rationality, the freedom of the will, the nature of political power and the existence of universal human rights. In the course of his explication, he asks whether robots can have institutions, why the threat of force so often lies behind institutions, and he denies that there can be such a thing as a "state of nature" for language-using human beings.

    Schall takes up the task of reminding us that, as human beings, we naturally take a special delight and pleasure in simply knowing. Because we have not only bodies but also minds, we are built to know what is. In this volume, Schall, author of On the Unseriousness of Human Affairs (ISI Books), among many other volumes of philosophical and political reflection, discusses the various ways of approaching the delight of thinking and the way that this delight begins in seeing and hearing and even in making and walking. We must be attentive to and cultivate the needs of the mind, argues Schall, for it is through our intellect that all that is not ourselves is finally returned to us, allowing us to live in the light of truth.

    But what is in- teresting about Haraway's remark - its challenge to the oppositional think- ing that sets up free will against determinism, vitalism against mechanism - has seldom been processed by a mode of theorizing which has tended to reproduce exactly the same oppositions. These theoretical failings, it will be argued here, arise from a resistance to pursuing cybernetics to its limits (a failure evinced as much by cyberneticists as by cultural theorists, it must be added). Unraveling the implications of cybernetics, it will be claimed, takes us out to the Gothic flatline. The Gothic flatline designates a zone of radical immanence. And to theorize this flatline demands a new approach, one committed to the theorization of immanence. This thesis calls that approach Gothic Materialism.

    Because of a need to better understand Catholic philosophical thought, especially in the context of its historical development and realizing that philosophers interact within particular social and cultural situations, MacIntyre offers this brief history of Catholic philosophy. Tracing the idea of God through different philosophers' engagement of God and how this engagement has played out in universities, MacIntyre provides a valuable, lively, and insightful study of the disintegration of academic disciplines with knowledge. MacIntyre then demonstrates the dangerous implications of this happening and how universities can and ought to renew a shared understanding of knowledge in their mission. This engaging work will be a benefit and a delight to all readers.

    In The Essence of Religion Feuerbach applied the analysis expounded in The Essence of Christianity (1841) to religion as a whole. The main thrust of Feuerbach’s argument is aptly summed up in the original subtitle to this work: "God the Image of Man. Man’s Dependence upon Nature the Last and Only Source of Religion." Feuerbach reviews key aspects of religious belief and in each case explains them as imaginative elaborations of the primal awe and sense of dependence that humans experience in the face of nature’s power and mystery. Rather than humans being created in the image of God, the situation is quite the reverse: "All theology is anthropology," he says, and "the being whom man sets over against himself as a separate supernatural existence is his own being."Feuerbach goes on to argue that the attributes of God are no more than reflections of the various needs of human nature. Further, as human civilization has advanced, the role of God has gradually diminished. In ancient times, before human beings had any scientific understanding of the way nature works, divine powers were seen behind every natural manifestation, from lightning bolts to the change of seasons. By contrast, in the modern era, when an in-depth understanding of natural causes has been achieved, there is no longer any need to imagine God behind the workings of nature: "He who for his God has no other material than that which natural science, philosophy, or natural observation generally furnishes to him . . . ought to be honest enough also to abstain from using the name of God, for a natural principle is always a natural essence and not what constitutes the idea of a God."Feuerbach’s naturalistic philosophy had a decisive influence on Karl Marx and radical theologians such as Bruno Bauer and David Friedrich Strauss. His incisive critique remains a challenge to religion to this day.

    Despite the author's criticisms of Thoreau, it is more like Walden than any other book I have read. . . . The book makes great strides toward bringing the best insights from medieval philosophy and from contemporary environmental ethics together. Anyone interested in both of these areas must read this book."—Daniel A. Dombrowski, The Thomist"Those who share Kohák's concern to understand nature as other than a mere resource or matter in motion will find his temporally oriented interpretation of nature instructive. It is here in particular that Kohák turns moments of experience to account philosophically, turning what we habitually overlook or avoid into an opportunity and basis for self-knowledge. This is an impassioned attempt to see the vital order of nature and the moral order of our humanity as one."—Ethics

     Readers all over the US and Europe have discovered the joys of retiring and living full time in an RV after reading Jerry Minchey's Amazon #1 best-selling book in Senior Travel Guides, Motorhome, and RV Retirement Living: The Most Enjoyable and Least Expensive Way to Retire. Now in this new epic book, Secrets of RVing on Social Security, he shows you step-by-step how to enjoy the RVing lifestyle while traveling and living on just your Social Security income. Imagine leaping out of bed every morning ready to cherish every day of your new adventurous life. On top of the adventure, you'll experience the unsurpassed freedom to live where you want to. At every fork in the road, you will be free to go wherever whim and chance might take you. You will also discover how other retirees are supplementing their retirement income while living full-time in their motorhome. Many people are actually adding to their savings while having the time of their lives living the RV lifestyle. In this book, you will grasp how they are doing it, and how you can do it too. You'll comprehend the brutally honest pros and cons of the RV lifestyle. There are some downsides to the lifestyle you need to be prepared for. My guess is that you will adore your new RVing lifestyle, but you'll never know if it's the right lifestyle for you if you don't read this book. The book is designed to keep you on the path to accomplishing your goal of living an exciting retirement lifestyle while staying well within your budget. This book should be required reading for anyone who is retired or getting ready to retire. It provides never-before-answered questions about living the attractive RVing lifestyle on a budget.

    The volume opens with an introduction in which the editor situates Agamben's work with respect to both the history of philosophy and contemporary European thought. The essays that follow articulate a series of theoretical confrontations with privileged figures in the history of philosophy, politics, and criticism, from Plato to Spinoza, Aristotle to Deleuze, Carl Schmitt to Benjamin, Hegel to Aby Warburg, and Heidegger to Derrida. Three fundamental concepts organize the collection as a whole: language, in the sense not of particular statements but rather the very taking place of speech, the pure fact of language's existence; history, as it appears from a perspective in which tradition, transmission, and memory reach their messianic fulfillment; and potentiality, understood as a fundamental problem of metaphysics, ethics, and the philosophy of language. All these topics converge in the final part of the book, in which Agamben offers an extensive reading of Melville's short story "Bartleby the Scrivener" as a work that puts potentiality and actuality, possibility and reality, in an altogether new light.

    Here, Dave Lowry, who has pursued that path for over forty years, addresses the myriad issues, vagaries, and inconsistencies that arise for students of karate-do, judo, kendo, aikido, iaido and other Japanese martial arts—classical and modern—as their training develops, including:    •  What students and teachers should expect from each other    • The meaning of rank    • The importance of cardiovascular fitness in the martial arts    • How to correctly and sensitively practice with someone less experienced than yourself    • How to practice as you age    • The responsibilities that come with seniority and increasing skill    • The importance of etiquette and decorum in budo    • How to train with children Lowry also gives practical advice on improving structural integrity in posture and movement; focusing under stress; stances and preparatory actions before engaging with an opponent; and telling a good teacher from a bad one. Both beginning and advanced students of Japanese martial arts will appreciate Lowry’s take on the real issues and experiences that they encounter in practice.

    In a new introduction, Steiner addresses language and philosophy and the rise of Nazism."It would be hard to imagine a better introduction to the work of philosopher Martin Heidegger."—George Kateb, The New Republic

    This viewpoint seems quite simple at first, but becomes exceedingly complex and involves intricate distinctions when attempts are made to apply it to actual problems. Therefore, it may be well to attempt a short statement of this position in order to note the general problems with which it is dealing as well as the method of solution which it proposes. I shall emphasize the elements of phenomenology which seem most relevant to E. Stein's work. Husserl deals with two traditional philosophical questions, and in answering them, develops the method of phenomenological reduction which he maintains is the basis of all science. These questions are, "What is it that can be known without doubt?" and "How is this knowledge possible in the most general sense?" In the tradition of idealism he takes consciousness as the area to be investigated. He posits nothing about the natural world. He puts it in "brackets," as a portion of an algebraic formula is put in brackets, and makes no use of the material within these brackets. This does not mean that the "real" wor!d does not exist, he says emphatically; it only means that this existence is a presupposition must be suspended to achieve pure description.