How do we understand the agency and significance of material forces and their interface with human bodies? What does it mean to be human in these times, with bodies that are inextricably interconnected with our physical world? Bodily Natures considers these questions by grappling with powerful and pervasive material forces and their increasingly harmful effects on the human body. Drawing on feminist theory, environmental studies, and the sciences, Stacy Alaimo focuses on trans-corporeality, or movement across bodies and nature, which has profoundly altered our sense of self. By looking at a broad range of creative and philosophical writings, Alaimo illuminates how science, politics, and culture collide, while considering the closeness of the human body to the environment.

Late in life, Foucault identified with “the critical tradition of Kant,” encouraging us to read both thinkers in new ways. Kant’s “Copernican” strategy of grounding knowledge in the limits of human reason proved to stabilize political, social-scientific, and medical expertise as well as philosophical discourse. These inevitable limits were made concrete in historical structures such as the asylum, the prison, and the sexual or racial human body. Such institutions built upon and shaped the aesthetic judgment of those considered “normal.” Following Kant through all of Foucault’s major works, this book shows how bodies functioned as “problematic objects” in which the limits of post-Enlightenment European power and discourse were imaginatively figured and unified. It suggests ways that readers in a neoliberal political order can detach from the imaginative schemes vested in their bodies and experiment normatively with their own security needs.

Ranging from alchemy to necromancy, books of secrets? offered medieval readers an affordable and accessible collection of knowledge about the natural world. Allison Kaveys study traces the cultural relevance of these books and also charts their influence on the people who read them. Citing the importance of printers in choosing the books contents, she points out how these books legitimized manipulating nature, thereby expanding cultural categories, such as masculinity, femininity, gentleman, lady, and midwife, to include the willful command of the natural world.

Borges cites innumerable authors in the pages making up his life’s work, and innumerable authors have cited and continue to cite him. More than a figure, then, the quotation is an integral part of the fabric of his writing, a fabric made anew by each reading and each re-citation it undergoes, in the never-ending throes of a work-in-progress. Block de Behar makes of this reading a plea for the very art of communication; a practice that takes community not in the totalized and totalizable soil of pre-established definitions or essences, but on the ineluctable repetitions that constitute language as such, and that guarantee the expansiveness—through etymological coincidences of meaning, through historical contagions, through translinguistic sharings of particular experiences—of a certain index of universality.

This volume consists of two lecture series given by Heidegger in the 1940s and 1950s. The lectures given in Bremen constitute the first public lectures Heidegger delivered after World War II, when he was officially banned from teaching. Here, Heidegger openly resumes thinking that deeply engaged him with Hölderlin's poetry and themes developed in his earlier works. In the Freiburg lectures Heidegger ponders thought itself and freely engages with the German idealists and Greek thinkers who had provoked him in the past. Andrew J. Mitchell's translation allows English-speaking readers to explore important connections with Heidegger's earlier works on language, logic, and reality.

"... a book of striking originality and depth, a brilliant and quite new interpretation of the nature and history of philosophy." -- John Sallis

In Broken Hegemonies, the late distinguished philosopher Reiner Schürmann offers a radical rethinking of the history of Western philosophy from the Greeks through Heidegger. Schürmann interprets the history of Western thought and action as a series of eras governed by the rise and fall of certain dominating philosophical ideas that contained the seeds of their own destruction. These eras coincided with their dominant languages: Greek, Latin, and vernacular tongues. Analyzing philosophical texts from Parmenides, Plotinus, and Cicero, through Augustine, Meister Eckhardt, and Kant, to Heidegger, Schürmann traces the arguments by which these ideas gained hegemony and by which their credibility was ultimately demolished. Recognizing the failure of ultimate norms, Broken Hegemonies questions how humanity today is to think and act in the absence of principles.

Many modern conservatives and feminists trace the roots of their ideologies, respectively, to Edmund Burke (1729–1797) and Mary Wollstonecraft (1759–1797), and a proper understanding of these two thinkers is therefore important as a framework for political debates today.According to Daniel O’Neill, Burke is misconstrued if viewed as mainly providing a warning about the dangers of attempting to turn utopian visions into political reality, while Wollstonecraft is far more than just a proponent of extending the public sphere rights of man to include women. Rather, at the heart of their differences lies a dispute over democracy as a force tending toward savagery (Burke) or toward civilization (Wollstonecraft). Their debate over the meaning of the French Revolution is the place where these differences are elucidated, but the real key to understanding what this debate is about is its relation to the intellectual tradition of the Scottish Enlightenment, whose language of politics provided the discursive framework within and against which Burke and Wollstonecraft developed their own unique ideas about what was involved in the civilizing process.

By Way of Interruption presents a radically different way of thinking about communication ethics. While modern communication thought has traditionally viewed successful communication as ethically favorable, Pinchevski proposes the contrary: that ethical communication does not ultimately lie in the successful completion of communication but rather in its interruption; that is, in instances where communication falls short, goes astray, or even fails. Such interruptions, however, do not mark the end of the relationship, but rather its very beginning, for within this interruption communication faces the challenge of alterity. Drawing mainly on the philosophy of Emmanuel Levinas, Pinchevski explores the status of alterity in prevalent communication theories and Levinas’s philosophy of language and communication, especially his distinction between the Said and the Saying, and demonstrates the extent to which communication thought and practice have been preoccupied with the former while seeking to excommunicate the latter. With a strong interdisciplinary spirit, this book proposes an intellectual adventure of risk, uncertainty and the possibility of failure in thinking through the ethics of communication as experienced by an encounter with the other.

C. I. Lewis (1883--1964) was one of the most important thinkers of his generation. In this book, Sandra B. Rosenthal explores Lewis's philosophical vision, and links his thought to the traditions of classical American pragmatism. Tracing Lewis's influences, she explains the central concepts informing his thinking and how he developed a unique and practical vision of the human experience. She shows how Lewis contributed to the enrichment and expansion of pragmatism, opening new paths of constructive dialogue with other traditions. This book will become a standard reference for readers who want to know more about one of American philosophy's most distinguished minds.