Groundlessness

Pain is a sign that something is wrong, signaling there is a larger concern that requires attention. Acknowledging and deciding to trace the source of the pain is not an easy process. However, it is imperative to dig deep to find the source of the pain. Not often do we view examining pain as a positive opportunity. Usually, in that moment, the pain is so uncomfortable that we desire instead to find a way to make it quickly go away and hope the underlying concern magically disappears as well. When the ground is quickly pulled from underneath you, and you are challenged to find your footing, an opportunity of a lifetime lies on the other side of unpacking the pain. When emotional pain hits, there is an instinctive decision to fight or retreat. Dr. Rashanda R. Booker decided to fight! In this transparent and raw story, she takes us along her personal journey from pain to peace and shares her triumph of becoming healed, whole, and full of peace.

Anthropology as Ethics is concerned with rethinking anthropology by rethinking the nature of reality. It develops the ontological implications of a defining thesis of the Manchester School: that all social orders exhibit basically conflicting underlying principles. Drawing especially on Continental social thought, including Wittgenstein, Merleau-Ponty, Levinas, Dumont, Bourdieu and others, and on pre-modern sources such as the Hebrew bible, the Nuer, the Dinka, and the Azande, the book mounts a radical study of the ontology of self and other in relation to dualism and nondualism. It demonstrates how the self-other dichotomy disguises fundamental ambiguity or nondualism, thus obscuring the essentially ethical, dilemmatic, and sacrificial nature of all social life. It also proposes a reason other than dualist, nihilist, and instrumental, one in which logic is seen as both inimical to and continuous with value. Without embracing absolutism, the book makes ambiguity and paradox the foundation of an ethical response to the pervasive anti-foundationalism of much postmodern thought.

By locatingthe architecture already hidden within deconstructive discourse, Wigley opens up more radical possibilities for both architectureand deconstruction.

Describes a traditional Buddhist approach to suffering and how embracing the painful situation and using communication, negative habits, and challenging experiences leads to emotional growth and happiness.

Novalis traces the meteoric career of one of the most striking--and most strikingly misunderstood--figures of German Romanticism. Although Friedrich von Hardenberg (better known by his pseudonym, Novalis) published scarcely eighty pages of writings in his lifetime, his considerable fame and influence continued to spread long after his death in 1801. His posthumous reputation, however, was largely based on the myth manufactured by opportunistic editors, as Wm. Arctander O'Brien reveals in this book, the first to extract Hardenberg from the distortions of history. A member of the generation of the 1770s that included Hegel, Hölderlin, and Schelling, Hardenberg was an avid follower of the French Revolution, a semiotician avant la lettre, and a prescient critic of religion. Yet in 1802, only a year after his death, the writer who had scandalized the Prussian court was marketed to a nation at war as a reactionary patriot, a sweet versifier of Idealism, and a morbid mystic. Identifying the break between Hardenberg's own early Romanticism and the late Romanticism that falsified it, Novalis shows us a writer fully engaged in revolutionary politics and examines his semiotic readings of philosophy and of the political, scientific, and religious institutions of the day. Drawing on the full range of Novalis's writings, including his poetry, notebooks, novels, and journals, O'Brien situates his semiotics between those of the eighteenth century and those of the twentieth and demonstrates the manner in which a concern for signs and language permeated all aspects of his thought. The most extensive study of Hardenberg available in English, Novalis makes this revolutionary theoretician visible for the first time. Mining a crucial chapter in the history of semiotics and social theory, it suggests fruitful, sometimes problematic connections between semiotic, historical, "deconstructive," and philological practices as it presents a portrait of one of the most complex figures in literary history. Indispensable for scholars of German Romanticism, Novalis will also be of interest to students of comparative literature and European intellectual history.

In this simple yet important book, Noah Rasheta takes profound Buddhist concepts and makes them easy to understand for anyone trying to become a better whatever-they-already-are.

How are core social phenomena to be understood as modes of being? This book offers an alternative approach to social ontology. Recent interest in social ontology on the part of mainstream philosophy and the social sciences presupposes from the outset that the human being can be cast as a conscious subject whose intentionality can be collective. By contrast, the present study insistently poses the crucial question of who the human being is and how they sociate as whos. Such whoness is a clean-cut departure from the venerable tradition of questioning whatness (quidditas, essence) in philosophical thinking. Casting human being hermeneutically as whoness opens up new insights into how human beings sociate in interplays of mutual estimation that are simultaneously social power plays. Hitherto, the ontology of social power in all its various guises, has only ever been implicit. This book makes it explicit. The kind of social power prevalent in capitalist societies is that of the reified value embodied in commodities, money, capital, & co. Reified value itself is constituted through an interplay of mutual estimation among things that reflects back on the power interplay among whos. In this way a new critique of capitalism becomes possible.

How can one think and name an inconceivable and ineffable God? Christian mystics have approached the problem by speaking of God using "negative" language—devices such as grammatical negation and the rhetoric of "darkness" or "unknowing"—and their efforts have fascinated contemporary scholars. In this strikingly original work, Thomas A. Carlson reinterprets premodern approaches to God's ineffability and postmodern approaches to the mystery of the human subject in light of one another. The recent interest in mystical theological traditions, Carlson argues, is best understood in relation to contemporary philosophy's emphasis on the idea of human finitude and mortality. Combining both historical research in theology (from Pseudo-Dionysius to Aquinas to Eckhart) and contemporary philosophical analysis (from Hegel and Nietzsche to Heidegger, Derrida, and Marion), Indiscretion will interest philosophers, theologians, and other scholars concerned with the possibilities and limits of language surrounding both God and human subjectivity.