Thinking Anew

Despite being sullied by frauds and dismissed by sceptics, the paranormal has exerted a strange fascination over humankind for centuries. In Seriously strange, a group of nine intellectuals come together to shed light on some of the most baffling experiences on record - psychical experiences. Through these illuminating essays, they tell us how such extraordinary events can be decoded nad interpreted to become the object of rigorous scientific study. the range is wide, from essays that reveal how Freud and Jung engaged with the notion of the paranormal to a provacative and humorous memoir of a physicist who spent over a decade running a secret psychic spying programme for the US government druing the Cold Wa; from hearfelt accounts by practising psychiatrists of the anomalies in their healing practice to a learned call for the renewal of professional parapsychology in the light of Patanjali's Yoga Sutras. By telling their own stories and exploring some of the implications of their work, these men and women map the mind-bending geography of the human psyche and the spectum of experiences - love and death, desire and sex, hurt and healing, myth and magic - that influence it.

Develops the notion of situated ethics and looks into how ethical issues are practically handled by educational researchers in the field.

The combination of author and subject matter found here makes an unusually interesting text on the Continental European Philosophy of the twentieth century. As Heidegger's former student, colleague and lifelong friend, Gadamer offers a particularly insightful commentary on Heidegger's thinking. Not only do the essays focus on Heidegger's thought, but they also often begin with a description of the philosophical scene in which he first appeared, giving the reader a genuine feel for the kind of impact he made. But the essays do not leave off in the past; rather, they lead into the present, giving Heidegger a voice which continues to have a revolutionary impact. The text does not only provide a commentary on Heidegger; it also provides a fascinating look at Gadamer himself. The narratives provide us with an intimate look at both the author and his hermeneutics at work, and his commentary on Heidegger's thought is a commentary on his own thought as well.

The authors in ‘Lost Kingdom’ grapple with both the catastrophe of mass animal extinction, in which the panoply of earthly life is in the accelerating process of disappearing, and with the mass death of industrial animal agriculture. Both forms of anthropogenic violence against animals cast the Anthropocene as an era of criminality and loss driven by boundless human exceptionalism, forcing a reckoning with and an urgent reimagining of human-animal relations. Without the sleights of hand that would lump “humanity” into a singular Anthropos of the Anthropocene, the authors recognize the differential nature of human impacts on animal life and the biosphere as a whole, while affirming the complexity of animal worlds and their profound imbrications in human cultures, societies, and industries. Confronting the reality of the Sixth Mass Extinction and mass animal death requires forms of narrativity that draw on traditional genres and disciplines, while signaling a radical break with modern temporalities and norms. Chapters in this volume reflect this challenge, while embodying the interdisciplinary nature of inquiry into non-human animality at the edge of the abyss—historiography, cultural anthropology, post-colonial studies, literary criticism, critical animal studies, ethics, religious studies, Anthropocene studies, and extinction studies entwine to illuminate what is arguably the greatest crisis, for all creatures, in the past 65 million years.

"Radical theology" and "political theology" are terms that have gained a lot of currency among philosophers of religion today. In this visionary new book, Jeffrey W. Robbins explores the contemporary direction of these movements as he charts a course for their future. Robbins claims that radical theology is no longer bound by earlier thinking about God and that it must be conceived of as postsecular and postliberal. As he engages with themes of liberation, gender, and race, Robbins moves beyond the usual canon of death-of-God thinkers, thinking "against" them as much as "with" them. He presents revolutionary thinking in the face of changing theological concepts, from reformation to transformation, transcendence to immanence, messianism to metamorphosis, and from the proclamation of the death of God to the notion of God’s plasticity.