What is at stake in that form of inquiry that the western philosophical tradition has called “first philosophy” or “metaphysics”? Is it an abstract, now outmoded branch of philosophy, or does it address a problem that is still of great interest – namely the unity of western knowledge? In fact, metaphysics is “first” only in relation to the other two sciences that Aristotle called “theoretical”: the study of nature (phusikē) and mathematics. It is the strategic sense of this “primacy” that needs to be examined, because what is at issue here is nothing less than the relationship – of domination or subservience, conflict or harmony – between philosophy and science. The hypothesis of this book is that philosophy’s attempt to use metaphysics as a way of securing primacy among the sciences has resulted instead in its subservience: philosophy, once handmaiden to theology (ancilla theologiae), has now become more or less consciously handmaiden to the sciences (ancilla scientiarum). So it is all the more urgent to explore the nature and limits of this primacy and subservience, which is what the present book does through an archaeological investigation of metaphysics. This important rereading of the western philosophical tradition by a leading thinker will be of interest to students and scholars in philosophy, critical theory and the humanities more generally, and to anyone interested in contemporary philosophy and European thought.

Would our world be a better place if some of us were benders? Can Katara repair the world through care? Is Toph a disability pride icon? What does it mean for Zuko to be bad at being good? Can we tell whether uncle Iroh is a fool or a sage? The world is out of sorts. The four nations, Water, Earth, Fire, and Air, are imbalanced because of the unrelenting conquest of the Fire Nation. The only one who can restore balance to the world is the Avatar. On the face of it, Avatar: The Last Airbender is a story about a lone superhero. However, saving the world is a team effort, embodied in Team Avatar, aka the Gaang. Aang needs help from his friends and tutors, even from non-human animals. Through the teachings of Guru Pathik and Huu he comes to realize that though the world and its nations seem separate, we are all one people. We all have the same roots and we are all branches of the same tree. Avatar: The Last Airbender and Philosophy brings to the fore the Eastern, Western, and Indigenous philosophies that are implicit in the show. Following Uncle Iroh’s advice that it is important to draw wisdom from many traditions, this volume features contributions by experts on Buddhist, Daoist, Confucian, and Indigenous schools of thought, next to focusing on Western classical authors such as Plotinus, Kant, and Merleau-Ponty. The volume is also unique in drawing on less common traditions such as black abolitionism, anarchism, and the philosophy of martial arts. Intertwining experience and reflection, ATLA and Philosophy helps readers to deeply engage with today’s burning questions, such as how to deal with ecological destruction, the aftermath of colonialism and genocide, and wealth inequality, using the tools from a wide range of philosophical traditions.

Tackling important philosophical questions on modernity – what it is, where it begins and when it ends – Przemyslaw Tacik challenges the idea that modernity marks a particular epoch, and historicises its conception to offer a radical critique of it. His deconstruction-informed critique collects and assesses reflections on modernity from major philosophers including Hegel, Heidegger, Lacan, Arendt, Agamben, and Žižek. This analysis progresses a new understanding of modernity intrinsically connected to the growth of sovereignty as an organising principle of contemporary life. He argues that it is the idea of 'modernity', as a taken-for-granted era, which is positioned as the essential condition for making linear history possible, when it should instead be history, in and of itself, which dictates the existence of a particular period. Using Hegel's notion of 'spirit' to trace the importance of sovereignty to the conception of the modern epoch within German idealism, Tacik traces Hegel's influence on Heidegger through reference to the 'star' in his late philosophy which represents the hope of overcoming the metaphysical poverty of modernity. This line of thought reveals the necessity of a paradigm shift in our understanding of modernity that speaks to contemporary continental philosophy, theories of modernity, political theory, and critical re-assessments of Marxism.

Using recontructive ideas available in classical Indian original works, this book makes a departure in the style of modern writings on Indian moral philosophy. It presents Indian ethics, in an objective, secular, and wherever necessary, critical manner as a systematic, down-to-earth, philosophical account of moral values, virtues, rights and obligations. It thereby refutes the claim that Indian philosophy has no ethics as well as the counter-claim that it transcends ethics. It demonstrates that moral living proves that the individual, his society and the world are really real and not only taken to be real for behavioral purposes as the Advaitins hold, the self is amoral being a non-agent, moksa is not a moral value, and the Karmic theory, because of involving belief in rebirth, does not fuarantee that the doer of an action is also the experiencer of its results, contrary to what is commonly held, and Indian ethics can sustain itself even if such notions are dropped. Rajendra Prasad calls Indian ethics organismic because, along with ethical concerns, it also covers issues related to professions, politics, administration, sex, environment, etc. Therefore, in one format it is theoretical and applied, normative and metaethical, humanistic and non-humanistic, etc., of course, within the limits of the then cognitive enquiry.