Though our time is often said to be post-religious and post-metaphysical, many continue to seek some encounter with otherness and transcendence in art. This book deals diversely with the issues of art, origins, and otherness, both in themselves and in philosophical engagements with the works of Plato, Kant, Hegel, Schopenhauer, Nietzsche, and Heidegger. Addressing themes such as eros and mania, genius and the sublime, transcendence and the saving power of art, William Desmond tries to make sense of the paradox that too much has been asked of art that now almost nothing is asked of it. He argues that there is more to be said philosophically of art, and claims that art has the power to open up mindfulness beyond objectifying knowledge, as well as beyond thinking that claims to be entirely self-determining.

Interrogating Human Origins encourages new critical engagements with the study of human origins, broadening the range of approaches to bring in postcolonial theories, and begin to explore the decolonisation of this complex topic. The collection of chapters presented in this volume creates spaces for expansion of critical and unexpected conversations about human origins research. Authors from a variety of disciplines and research backgrounds, many of whom have strayed beyond their usual disciplinary boundaries to offer their unique perspectives, all circle around the big questions of what it means to be and become human. Embracing and encouraging diversity is a recognition of the deep complexities of human existence in the past and the present, and it is vital to critical scholarship on this topic. This book constitutes a starting point for increased interrogation of the important and wide-ranging field of research into human origins. It will be of interest to scholars across multiple disciplines, and particularly to those seeking to understand our ancient past through a more diverse lens.

Conklin's thesis is that the tradition of modern legal positivism, beginning with Thomas Hobbes, postulated different senses of the invisible as the authorising origin of humanly posited laws. Conklin re-reads the tradition by privileging how the canons share a particular understanding of legal language as written. Leading philosophers who have espoused the tenets of the tradition have assumed that legal language is written and that the authorising origin of humanly posited rules/norms is inaccessible to the written legal language. Conklin's re-reading of the tradition teases out how each of these leading philosophers has postulated that the authorising origin of humanly posited laws is an unanalysable externality to the written language of the legal structure. As such, the authorising origin of posited rules/norms is inaccessible or invisible to their written language. What is this authorising origin? Different forms include an originary author, an a priori concept, and an immediacy of bonding between person and laws. In each case the origin is unwritten in the sense of being inaccessible to the authoritative texts written by the officials of civil institutions of the sovereign state. Conklin sets his thesis in the context of the legal theory of the polis and the pre-polis of Greek tribes. The author claims that the problem is that the tradition of legal positivism of a modern sovereign state excises the experiential, or bodily, meanings from the written language of the posited rules/norms, thereby forgetting the very pre-legal authorising origin of the posited norms that each philosopher admits as offering the finality that legal reasoning demands if it is to be authoritative.

Yoga, tantra and other forms of Asian meditation are practised in modernized forms throughout the world today, but most introductions to Hinduism or Buddhism tell only part of the story of how they developed. This book is an interpretation of the history of Indic religions up to around 1200 CE, with particular focus on the development of yogic and tantric traditions. It assesses how much we really know about this period, and asks what sense we can make of the evolution of yogic and tantric practices, which were to become such central and important features of the Indic religious scene. Its originality lies in seeking to understand these traditions in terms of the total social and religious context of South Asian society during this period, including the religious practices of the general population with their close engagement with family, gender, economic life and other pragmatic concerns.

This book explores the origins of western biopolitics in ancient Greek political thought. Ojakangas’s argues that the conception of politics as the regulation of the quantity and quality of population in the name of the security and happiness of the state and its inhabitants is as old as the western political thought itself: the politico-philosophical categories of classical thought, particularly those of Plato and Aristotle, were already biopolitical categories. In their books on politics, Plato and Aristotle do not only deal with all the central topics of biopolitics from the political point of view, but for them these topics are the very keystone of politics and the art of government. Yet although the Western understanding of politics was already biopolitical in classical Greece, the book does not argue that the history of biopolitics would constitute a continuum from antiquity to the twentieth century. Instead Ojakangas argues that the birth of Christianity entailed a crisis of the classical biopolitical rationality, as the majority of classical biopolitical themes concerning the government of men and populations faded away or were outright rejected. It was not until the renaissance of the classical culture and literature – including the translation of Plato’s and Aristotles political works into Latin – that biopolitics became topical again in the West. The book will be of great interest to scholars and students in the field of social and political studies, social and political theory, moral and political philosophy, IR theory, intellectual history, classical studies.

This four-part work describes and analyses democracy and despotism in tribes, city-states, and nation states. The theoretical framework used in this work combines Weberian, Aristotelian, evolutionary anthropological, and feminist theories in a comparative-historical context. The dual nature of humans, as both an animal and a consciously aware being, underpins the analysis presented. Part One covers tribes. It uses anthropological literature to describe the “campfire democracy” of the African Bushmen, the Pygmies, and other band societies. Its main focus is on the tribal democracy of the Cheyenne, Iroquois, Huron, and other tribes, and it pays special attention to the role of women in tribal democracies. Part Two describes the city-states of Mesopotamia, Syria, and Canaan-Phoenicia, and includes a section on the theocracy of the Jews. This part focuses on the transition from tribal democracy to city-state democracy in the ancient Middle East – from the Sumerian city-states to the Phoenician. Part Three focuses on the origins of democracy and covers Greece—Mycenaean, Dorian, and the Golden Age. It presents a detailed description of the tribal democracy of Archaic Greece – emphasizing the causal effect of the hoplite-phalanx military formation in egalitarianizing Greek tribal society. Next, it analyses the transition from tribal to city-state democracy—with the new commercial classes engendering the oligarchic and democratic conflicts described by Plato and Aristotle. Part Four describes the Norse tribes as they contacted Rome, the rise of kingships, the renaissance of the city-states, and the parliamentary monarchies of the emerging nation-states. It provides details of the rise of commercial city states in Renaissance Italy, Hanseatic Germany and the Netherlands.

Presenting a subject rarely studied, the author shows there is a history of ideas about evil in Hinduism.