One of the most pressing concerns for contemporary society is the issue of violence and the factors that promote it. In Altared Ground: Levinas, History and Violence Brian Schroeder stages an engagement between Emmanuel Levinas, one of the leading figures in 20th century Continental philosophy, and Plato, Hegel, Heidegger, Nietzsche, Merleau-Ponty, Derrida and others in the history of ideas. Not merely an exposition of Levinas' original and complex thinking, Brian Schroeder seeks to re-read the history of Western philosophy and religion by going beyond Levinas' alternatives to traditional theories of the self in order to suggest a notion of subjectivity that is not grounded in violence.
In these letters to friends and colleagues spanning around twenty years, renowned radical theologian Thomas J. J. Altizer offers a series of meditative mini-essays on religious, theological, political, and philosophical matters that are central and vital to our contemporary era.
Assesses Merleau-Pontys contribution to ethics as calling for a poetic interplay between perception and imagination, and between silence and solidarity, that reveals our place in the world, and our obligations to ourselves and others. Before his death in 1961, Merleau-Ponty worried about what he saw as humanitys increasingly self-enclosed and manipulative way of experiencing self, others, and the worldthe consequences of which remain apparent in our destructive inability to connect with others within and across cultures. In Merleau-Ponty and the Face of the World, Glen A. Mazis provides an overall consideration of Merleau-Pontys philosophy that brings out what he sees as a corrective prescription for ethical reorientation that is fundamental to Merleau-Pontys thought. Mazis begins by analyzing the key role that silence plays for Merleau-Ponty as a positive, powerful presence rather than a lack or emptiness, and then builds on this to explore the ethical significance of the face-to-face encounter in his thought as one of solidarity rather than obligation. In the last part of the book, Mazis traces the development of what he calls physiognomic imagination in Merleau-Pontys work. This understanding of imagination is not fancy or make-believe, but rather brings out the depths of perceptual meaning and leads to an appreciation of poetic language as the key to revitalizing both ethics and ontology. Drawing on Merleau-Pontys published works, lecture notes, unpublished writings, and the work of many phenomenologists and Merleau-Ponty scholars, Mazis also offers incisive readings of Merleau-Pontys work as it relates to that of Antoine de Saint-Exupéry, Gaston Bachelard, and Emmanuel Levinas.
G. A. Gaskell’s Dictionary of the Sacred Language of All Scriptures and Myths, first published in 1923, examines several different aspects of religion, including examples from Ancient Egyptian religion and mythology to modern-day Christianity, providing explanations of gods, events, and symbols in alphabetical order. This is a perfect reference book for students of theology or the history of religion.
In his preface to The Symbolism of the Stupa Prof. Craig Reynolds writes "The stupa is a symbolic form that pullulates throghout south southeast and East Asia. In its Indian manifestations it is an extreme case in terms of architectural function: it has no usable has a basic simplicity. In this state of the art studt Adrian Snodrass reads the stupa as a cultural artifact. The mounment concretizes metaphysical principles and generates multivalent meanings in ways that can be articulated with lite
A close analysis of the architecture of the stupa—a Buddhist symbolic form that is found throughout South, Southeast, and East Asia. The author, who trained as an architect, examines both the physical and metaphysical levels of these buildings, which derive their meaning and significance from Buddhist and Brahmanist influences.
The Book Is Comprehensive, Analytical And Critical Account Of Modern Indian History Beginning With The Foundation Of The East India Company And Going Upto The Publication Of The White Paper Of 1933. The Indian Readers May Not Agree With All The Views Expressed In The Book But Would Still Find It Highly Interesting And Useful.The Book Would Be Found Of Immense Use By Students, Teachers And Researchers Of Indian History.
