Ayn Rand controversially defended rational egoism, the idea that people should regard their own happiness as their highest goal. Given that numerous scholars in philosophy and psychology alike are examining the nature of human flourishing and an ethics of well-being, the time is ripe for a close examination of Rand’s theory. Egoism Without Permission illuminates Rand’s thinking about how to practice egoism by exploring some of its crucial psychological dimensions. Tara Smith examines the dynamics among four partially subconscious factors in an individual’s well-being: a person’s foundational motivation for being concerned with morality; their attitude toward their desires; their independence; and their self-esteem. A clearer grasp of each, Smith argues, sheds light on the others, and a better understanding of the set, in turn, enriches our understanding of self-interest and its sensible pursuit. Smith then traces the implications for a broader understanding of what a person’s self-interest genuinely is, and, correspondingly, of what its pursuit through rational egoism involves. By highlighting these previously underexplored features of Rand’s conceptions of self-interest and egoism, Smith betters our understanding of how vital these psychological levers are to a person’s genuine flourishing.

In a globalized and networked world, where media crosses national borders, contributors reveal how transnational processes have shaped popular representations of scientific and religious ideas in the United Kingdom, Argentina, Ecuador, India, Spain, Turkey, Israel, and Japan. Most Adaptable to Change demonstrates the varied and divergent ways evolutionary ideas and nonscientific traditions and ways of understanding life on Earth have transformed across the globe. By examining a range of popular media forms across a multitude of different geopolitical contexts from the 1920s to today, this book traces how different evolutionary traditions and figures have been championed or discredited by different religious traditions, their spiritual leaders, and politicians using the cultural authority of religion as leverage. It analyzes the ways in which evolutionary theory has been mobilized explicitly for the purposes of addressing wider sociopolitical questions, and it is the first collection of its kind to explicitly explore the role of popular media formats themselves as mediators in institutional debates on the relationship between evolution and religion.

The story of the “conflict thesis” between science and religion—the notion of perennial conflict or warfare between the two—is part of our modern self-understanding. As the story goes, John William Draper (1811–1882) and Andrew Dickson White (1832–1918) constructed dramatic narratives in the nineteenth century that cast religion as the relentless enemy of scientific progress. And yet, despite its resilience in popular culture, historians today have largely debunked the conflict thesis. Unravelling its origins, James Ungureanu argues that Draper and White actually hoped their narratives would preserve religious belief. For them, science was ultimately a scapegoat for a much larger and more important argument dating back to the Protestant Reformation, where one theological tradition was pitted against another—a more progressive, liberal, and diffusive Christianity against a more traditional, conservative, and orthodox Christianity. By the mid-nineteenth century, narratives of conflict between “science and religion” were largely deployed between contending theological schools of thought. However, these narratives were later appropriated by secularists, freethinkers, and atheists as weapons against all religion. By revisiting its origins, development, and popularization, Ungureanu ultimately reveals that the “conflict thesis” was just one of the many unintended consequences of the Protestant Reformation.

The specialization thesis—the idea that nineteenth-century science fragmented into separate forms of knowledge that led to the creation of modern disciplines—has played an integral role in the way historians have described the changing disciplinary map of nineteenth-century British science. This volume critically reevaluates this dominant narrative in the historiography. While new disciplines did emerge during the nineteenth century, the intellectual landscape was far muddier, and in many cases new forms of specialist knowledge continued to cross boundaries while integrating ideas from other areas of study. Through a history of Victorian interdisciplinarity, this volume offers a more complicated and innovative analysis of discipline formation. Harnessing the techniques of cultural and intellectual history, studies of visual culture, Victorian studies, and literary studies, contributors break out of subject-based silos, exposing the tension between the rhetorical push for specialization and the actual practice of knowledge sharing across disciplines during the nineteenth century.

The philosopher and novelist Ayn Rand (1905-1982) is a cultural phenomenon. Her books have sold more than twenty-eight million copies, and countless individuals speak of her writings as having significantly influenced their lives. Despite her popularity, Rand’s philosophy of Objectivism has received little serious attention from academic philosophers. Concepts and Their Role in Knowledge offers scholarly analysis of key elements of Ayn Rand’s radically new approach to epistemology. The four essays, by contributors intimately familiar with this area of her work, discuss Rand’s theory of concepts - including its new account of abstraction and essence - and its central role in her epistemology; how that view leads to a distinctive conception of the justification of knowledge; her realist account of perceptual awareness and its role in the acquisition of knowledge; and finally, the implications of that theory for understanding the growth of scientific knowledge. The volume concludes with critical commentary on the essays by distinguished philosophers with differing philosophical viewpoints and the author’s responses to those commentaries. This is the second book published in Ayn Rand Society Philosophical Studies, which was developed in conjunction with the Ayn Rand Society to offer a fuller scholarly understanding of this highly original and influential thinker. The Ayn Rand Society, an affiliated group of the American Philosophical Association, Eastern Division, seeks to foster scholarly study by philosophers of the philosophical thought and writings of Ayn Rand.

ANTHROPOCENE AND CRITICAL PHENOMENOLOGY. CRITICAL PHENOMENOLOGY AFTER MERLEAU-PONTY (PART II). AROUND MERLEAU-PONTY. TEXTS BYNicola Banwell, Gael Caignard, Myriam Coté, Stanislas De Courville, Gianluca De Fazio, Elena De Silvestri, Luca Fabbris, Emmanuel Falque, Giovanni Fava, Lisa Guenther, Galen A. Johnson, Rajiv Kaushik, Corinne Lajoie, Emily S. Lee, Federico Leoni, Paolo Missiroli, Cinzia Orlando, Pietro Pasquinucci, Marie-Anne Perreault, Stéphanie Perruchoud, Andrea Pitts, Joel Michael Reynolds, Camille Roelens, Tristana Martin Rubio, Davide Scarso, Alessandra Scotti, Jenny Slatman, Bryan Smyth, Ted Toadvine

The contagious joy of a party, the solemn silence in a church, the gloomy atmosphere of endless rows of identical houses in an ugly city. Through a criticism of the reification and psychologization that goes back to the very beginning of Western philosophy, Hermann Schmitz offers a fundamentally new theory of embodiment and feelings based on atmospheres, unstable but powerful phenomena that fill the “surfaceless spaces” of lived experience. This collection of essays, selected by Schmitz himself, offers a comprehensive portrait of his theory, both in its fundamental outlines and later progress.

Beyond the Bible, Beyond the West is a research in ontological hermeneutics: it is critical of “textual positivism” – which makes the univocity and clarity of a text the main goal of its task – and also of “cultural positivism” – a cultural matrix that elevates univocity and clarity as the ultimate goal of contemporary systems. This essay indirectly sketches a cultural critique and not only a theological one. Means, medium and guarantor of this ontological indelible reserve are ambivalence and paradox. We will try to follow the trace of these throughout the hermeneutic arc – and not only at its beginning.

This volume, written from a diachronic perspective, is devoted to the initatic and deeply transformative dimension of religious experience in Neoplatonic philosophy which aims at restoring the soul’s condition prior to its descent into matter. It brings together philosophers and historians of religions, specializing in the study of mithraism, theurgy, Christian mysticism and the philosophical exegesis of the Chaldean Oracles.

Bergson is rightly considered the philosopher of duration. Has this theory, however, been sufficiently elucidated? Is there a domain, aside from life itself, to which the characteristics of duration can be meaningfully ascribed? Why, in his thesis from 1907, does Bergson write of a “real” duration? His subsequent work Duration and Simultaneity: With Reference to Einstein’s Theory (1922) is the only volume written by Bergson in the period separating Creative Evolution (1907) and The Two Sources of Morality and Religion (1932). Duration and Simultaneity represents a polemical, unique, mature and relatively neglected work, one that allows us however to respond to these questions – provided that we read it as a work of philosophy and metaphysics. This book was awarded the 2020 Polydore de Paepe Prize of the Royal Academy of Science, Letters and Fine Arts of Belgium.

Our historical period is characterized by a vision of liberal heritage and a capitalist economic path. But it is far from obvious what “liberal” really means here, and what connection it has with capitalism. The current volume thus first attempts to provide a clarification of the long-term genesis of “liberal reason” in the West, following its development in the seventeenth century down to the present day. Secondly, the text aims to identify the basic logic that feeds liberal reason, a logic that nourishes capitalist processes but goes far beyond them. This analysis provides a picture in which liberal reason no longer needs to be 'represented' because it has tacitly occupied the entire conceptual space of the political. It now plays all the parts in the political comedy, both majorities and oppositions, right and left, concealing the systematic operation of distortion that has taken place. The ramifications of liberal reason have also taken root among intellectuals and movements that consider themselves to be 'neutral', or even 'anti-capitalist'. Liberalism's occupation, as pervasive as it is unnoticed, lies at the basis of the perceived impossibility of conceiving alternatives, and therefore of the continual deadlock in which contemporary consciousness struggles.

The volume contains the proceedings of an international conference exploring the concept of 'contemporaneity' from different perspectives and in reference to different disciplinary fields (philosophy, literature and art theory). In the chronological motion of historiography, contemporaneity is conceptualised as simply being the present era, one that follows modernity. Such thinking overlooks a more complex understanding of the contemporary, which is, in its original meaning, the co-presence of different times, a disconnection of temporal continuity, a rupture in the present, which becomes a meeting point where the past and the future intersect. The contemporary is untimely and, in this sense, is just in time, as it relates to time through anachronism. It is more present than the present of actuality.

The Kyoto School was the most important philosophical current in Japan during the 20th century. In the context of a growing interest in Japanese philosophy, as well as in non-European philosophy in general, this essay represents the first attempt to set the political thought of Kiyoshi Miki (1897-1945) and Jun Tosaka (1900-1945) in dialogue with contemporary thought. Miki and Tosaka were both leftist thinkers interested in thinking through political action “from below. ” This book introduces their concepts of “basic experience” and “everydayness” through conversation with contemporary theories of speculative realism, especially that of Mark Fisher. According to Miki and Tosaka, social myths are not just fictions but political “objects” with a life of their own, capable of generating political subjects and subverting the dominant ideology.

Offering an overview of the relationship between smell and atmospheres as proposed within the humanities, this volume aims at interpreting the “olfactive” as a cross-sensorial and ecological modality of perception. It investigates osmospheres - i.e. , the olfactory irradiances which provide persons, commodities, situations and places with an aura, a vague but unique flavour—from the perspective of relational and social aesthetics. For reasons that are addressed extensively, the central case study is of food, which exemplifies the porous boundaries between subject and environment, identity and alterity, knowing and feeling. In the light of contemporary artistic and marketing practices, in which food osmospheres are staged in order to convey emotions and drive consumer behavior, this work speculates on the socio-political aesthetic implications of osmospheric foodification attempting to capture the essence of today’s urban and domestic dwelling.

This book aims to reflect on mental illness through considering the influence that criticism and German idealism exerted on directions of philosophical, scientific and psychoanalytical thought in the nineteenth and twentieth centuries, and which can still be perceived today. It aims, therefore, not only to offer today's cultural and scientific debate an analysis of otherwise undetected aspects of classical German philosophy but also to shed light on subjects and issues present within current philosophical, psychiatric and scientific investigation.

Written by four hands, the current volume moves on two planes that fruitfully intersect and sometimes conflict in their interpretations. On the one hand, Petar Bojanič proposes that gestures are not parasitic of social acts but instead constitute a supporting element. From this interpretative angle, gestures contribute to the constitution of a group or institution. On the other hand, Virgilio Cesarone first presents a phenomenology of gesture, showing that non-instrumental gestural expression, which refers to the constitution of another's body as alter ego, is truly human. Furthermore, gesture shows its essentiality precisely at the moment when it serves no purpose. He thus proposes a hermeneutics of gesture, aiming to show that gesture cannot be considered an accessory and expressive element of a thought that is inwardly closed, but part of a thought that moves with the hand itself.