Beyond The Conceivable

The major essays of Dan Diner, who is widely read and quoted in Germany and Israel, are finally collected in an English edition. They reflect the author’s belief that the Holocaust transcends traditional patterns of historical understanding and requires an epistemologically distinct approach. One can no longer assume that actors as well as historians are operating in the same conceptual universe, sharing the same criteria of rational discourse. This is particularly true of victims and perpetrators, whose memories shape the distortions of historical narrative in ways often diametrically opposed. The essays are divided into three groups. The first group talks about anti-Semitism in the context of the 1930s and the ideologies that drove the Nazi regime. The second group concentrates on the almost unbelievably different perceptions of the "Final Solution," with particularly illuminating discussions of the Judenrat, or Jewish council. The third group considers the Holocaust as the subject of narrative and historical memory. Diner focuses above all on perspectives: the very notions of rationality and irrationality are seen to be changeable, depending on who is applying them. And because neither rational nor irrational motives can be universally assigned to participants in the Holocaust, Diner proposes, from the perspective of the victims, the idea of the counterrational. His work is directed toward developing a theory of Holocaust historiography and offers, clearly and coherently, the highest level of reflection on these problems.

Graham Priest presents an expanded edition of his exploration of the nature and limits of thought. Embracing contradiction and challenging traditional logic, he engages with issues across philosophical borders, from the historical to the modern, Eastern to Western, continental to analytic.

"As Gary Lawson shows, legal claims are inherently objects of proof, and whether or not the law acknowledges the point openly, proof of legal claims is just a special case of the more general norms governing proof of any claim. As a result, similar principles of evidentiary admissibility, standards of proof, and burdens of proof operate, and must operate, in the background of claims about the law. This book brings these evidentiary principles for proving law out of the shadows so that they can be analyzed, clarified, and discussed."--Amazon website.

The myriad debates on restitution and memory, which have been going on in Europe for decades, indicate that World War II never ended. It is still very much with us, paradoxically re-invoked by the events of 1989/90 and the expansion of Europe to the east in the aftermath of the collapse of communism and economic globalization. The growing privatization and reprivatization in Eastern Europe revive pre-war memories that lay buried under the blanket of collectivization and nationalization of property after 1945. World War II did not only result in the death and destruction on a large scale but also in an a far-reaching revolution of existing property relations. This volume offers an assessment of the problematic of restitution and its close interconnection with the discourses of memory that have recently emerged.

Can we talk meaningfully about God? The theological movement known as Grammatical Thomism affirms that religious language is nonsensical, because the reality of God is beyond our capacity for expression. Stephen Mulhall critically evaluates the claims of this movement (as exemplified in the work of Herbert McCabe and David Burrell) to be a legitimate inheritor of Wittgenstein's philosophical methods as well as Aquinas's theological project. The major obstacle to this claim is that Grammatical Thomism makes the nonsensicality of religious language when applied to God a touchstone of Thomist insight, whereas 'nonsense' is standardly taken to be solely a term of criticism in Wittgenstein's work. Mulhall argues that, if Wittgenstein is read in the terms provided by the work of Cora Diamond and Stanley Cavell, then a place can be found in both his early work and his later writings for a more positive role to be assigned to nonsensical utterances—one which depends on exploiting an analogy between religious language and riddles. And once this alignment between Wittgenstein and Aquinas is established, it also allows us to see various ways in which his later work has a perfectionist dimension—in that it overlaps with the concerns of moral perfectionism, and in that it attributes great philosophical significance to what theology and philosophy have traditionally called 'perfections' and 'transcendentals', particularly concepts such as Being, Truth, and Unity or Oneness. This results in a radical reconception of the role of analogous usage in language, and so in the relation between philosophy and theology.

Too often Buddhism has been subjected to the Procrustean box of western thought, whereby it is stretched to fit fixed categories or had essential aspects lopped off to accommodate vastly different cultural norms and aims. After several generations of scholarly discussion in English-speaking communities, it is time to move to the next hermeneutical stage. Buddhist philosophy must be liberated from the confines of a quasi-religious stereotype and judged on its own merits. Hence this work will approach Chinese Buddhism as a philosophical tradition in its own right, not as an historical after-thought nor as an occasion for comparative discussions that assume the west alone sets the standards for or is the origin of philosophy and its methodologies. Viewed within their own context, Chinese Buddhist philosophers have much to contribute to a wide range of philosophical concerns, including metaphysics, epistemology, ethics, philosophy of language, philosophy of mind, and philosophy of religion, even though Western divisions of philosophy may not exhaust the rich contents of Chinese Buddhist philosophy. .