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One of the first book-length English-language treatments devoted to Francisco Suárez's metaphysics Long considered one of late scholasticism's most important thinkers, Francisco Suárez has, paradoxically enough, often been treated only in relation to other medieval authors or as a transitional figure in the shift from medieval to early modern philosophy. As such, his thought has often been obscured and framed in terms of an alien paradigm. This book seeks to correct such approaches and examines Suárez's metaphysical thinking as it stands on its own. Suárez is shown to be much more in line with his medieval predecessors who developed their accounts of being to express the theological commitments they had made. Central to Suárez's account is a fundamental existential orientation, one that many interpreters have overlooked in favour of an understanding of being as reduced to essence or to the thinkable. This publication is GPRC-labeled (Guaranteed Peer-Reviewed Content).

People=s faith determines both their personal understanding of the world and of themselves, as well as their place in society.In addition to traditional religions and individual spirituality, non-religious ideological belief structures and also liberal worldviews exist.

This editorial introduces the thematic issue on inspirational media; including its role in the elicitation of meaning and self-transcendence, audience responses to inspirational narratives, and the potential for inspirational media to be used for manipulative purposes. We first set the stage for the thematic issue by describing an organizing framework by Thrash and Elliot (2003) to study inspiration. We then situate the seven articles published in this thematic issue along the logic of different components of this framework, namely media content capable of invoking transcendence through emotions and excitatory responses, and a motivational impulse to act upon the ideas acquired from content. This thematic issue thereby highlights unique perspectives for understanding media’s ability to serve as the source of inspiration—be it for social benefit or detriment. Finally, we consider directions for future research on inspirational media.

Jean Wahl (1888GÇô1974), once considered by the likes of Georges Bataille, Gilles Deleuze, Emmanuel Levinas, and Gabriel Marcel to be among the greatest French philosophers, has today nearly been forgotten outside France. Yet his influence on French philosophical thought can hardly be overestimated. Levinas wrote that GÇ£during over a half century of teaching and research, [Wahl] was the life force of the academic, extra-academic, and even, to a degree anti-academic philosophy necessary to a great culture.GÇ¥ And Deleuze, for his part, commented that GÇ£Apart from Sartre, who remained caught none the less in the trap of the verb to be, the most important philosopher in France was Jean Wahl.GÇ¥_x000D_ Besides engaging with the likes of Bataille, Bergson, Deleuze, Derrida, Levinas, Maritain, and Sartre, Wahl also played a significant role, in some cases almost singlehandedly, in introducing French philosophy to movements like existentialism, and American pragmatism and literature, and thinkers like Hegel, Kierkegaard, Nietzsche, Jaspers, and Heidegger. Yet Wahl was also an original philosopher and poet in his own right. This volume of selections from WahlGÇÖs philosophical writings makes a selection of his most important work available to the English-speaking philosophical community for the first time._x000D_ Jean Wahl was Professor of Philosophy at the Sorbonne from 1936 to 1967, save during World War II, which he spent in the United States, having escaped from the Drancy internment camp. His books to appear in English include The Pluralist Philosophies of England and America (Open Court, 1925), The Philosopher's Way (Oxford UP, 1948), A Short History of Existentialism (Philosophical Library, 1949), and Philosophies of Existence (Schocken, 1969).

William C. Hackett's English translation of Jean Wahl's Existence humaine et transcendence (1944) brings back to life an all-but-forgotten book that provocatively explores the philosophical concept of transcendence. Based on what Emmanuel Levinas called \"Wahl's famous lecture\" from 1937, Existence humaine et transcendence captured a watershed moment of European philosophy. Included in the book are Wahl's remarkable original lecture and the debate that ensued, with significant contributions by Gabriel Marcel and Nicolai Berdyaev, as well as letters submitted on the occasion by Heidegger, Levinas, Jaspers, and other famous figures from that era. Concerned above all with the ineradicable felt value of human experience by which any philosophical thesis is measured, Wahl makes a daring clarification of the concept of transcendence and explores its repercussions through a masterly appeal to many (often surprising) places within the entire history of Western thought. Apart from its intrinsic philosophical significance as a discussion of the concepts of being, the absolute, and transcendence, Wahl's work is valuable insofar as it became a focal point for a great many other European intellectuals. Hackett has provided an annotated introduction to orient readers to this influential work of twentieth-century French philosophy and to one of its key figures.

Addresses the splintering of the concept of trauma as it is taken up across a variety of academic fields and disciplines.Examines the limits of theory in relation to the experience of trauma.Brings together the work of philosophers, theorists, psychologists and theologians.Trauma theory has become a burgeoning site of research in recent decades, often demanding interdisciplinary reflections on trauma as a phenomenon that defies claims of disciplinary ownership. But while this scholarship has always been challenged by the temporal, affective, and corporeal dimensions of traumatic experience, recent debates have revealed scholarly disagreement over whether trauma is ultimately a phenomenon that transcends theory. Although they may be united by the importance of tending to trauma as a personally and philosophically significant concept, not all scholars who invoke the name \"trauma\" are having the same conversation. The focus of continental philosophers of religion on the aporia may help resolve certain impasses, yet important questions remain: Do structural parallels between experiences of trauma and transcendence justify thinking trauma in terms of phenomenological event? Given the irreducibility of traumatic experience, how might scholars avoid the double-bind of reductionism and obscurantism? This volume gathers scholars in a variety of disciplines to meet the challenge of how to think trauma in light of its burgeoning interdisciplinarity, and often its theoretical splintering. From distinctive disciplinary approaches, the work of philosophers, social theorists, philosophical psychologists, and theologians consider thelimitsandprospectsof theory when thinking trauma and transcendence. Working at the intersections of trauma theory, phenomenology, psychoanalysis, theology, and especially the continental philosophy of religion, this volume draws attention to the increasing challenge of deciding whether trauma's transcendent, evental, or unassimilable quality is being wielded as a defense of traumatic experience against reductionism, or whether it is promulgated as a form of obscurantism. The collection of the scholars as a whole and the structure of the sections in particular connect the interdisciplinary reader in trauma theory with overlapping but adjacent research on these shared limitations.

Addresses the splintering of the concept of trauma as it is taken up across a variety of academic fields and disciplines.Examines the limits of theory in relation to the experience of trauma.Brings together the work of philosophers, theorists, psychologists and theologians.Trauma theory has become a burgeoning site of research in recent decades, often demanding interdisciplinary reflections on trauma as a phenomenon that defies claims of disciplinary ownership. But while this scholarship has always been challenged by the temporal, affective, and corporeal dimensions of traumatic experience, recent debates have revealed scholarly disagreement over whether trauma is ultimately a phenomenon that transcends theory. Although they may be united by the importance of tending to trauma as a personally and philosophically significant concept, not all scholars who invoke the name \"trauma\" are having the same conversation. The focus of continental philosophers of religion on the aporia may help resolve certain impasses, yet important questions remain: Do structural parallels between experiences of trauma and transcendence justify thinking trauma in terms of phenomenological event? Given the irreducibility of traumatic experience, how might scholars avoid the double-bind of reductionism and obscurantism? This volume gathers scholars in a variety of disciplines to meet the challenge of how to think trauma in light of its burgeoning interdisciplinarity, and often its theoretical splintering. From distinctive disciplinary approaches, the work of philosophers, social theorists, philosophical psychologists, and theologians consider thelimitsandprospectsof theory when thinking trauma and transcendence. Working at the intersections of trauma theory, phenomenology, psychoanalysis, theology, and especially the continental philosophy of religion, this volume draws attention to the increasing challenge of deciding whether trauma's transcendent, evental, or unassimilable quality is being wielded as a defense of traumatic experience against reductionism, or whether it is promulgated as a form of obscurantism. The collection of the scholars as a whole and the structure of the sections in particular connect the interdisciplinary reader in trauma theory with overlapping but adjacent research on these shared limitations.

The hope that we might one day upload our minds into robots and, eventually, cyberspace has become commonplace and now affects life across a broad spectrum of western culture. Popular science books on robotics and artificial intelligence (AI) by Hans Moravec, Ray Kurzweil, and others argue that one day advances in robotics, AI and neurobiology will enable us to copy our conscious selves into machines, which will take over the cosmos and live eternally in a perfect world of supremely intelligent Mind. Such views borrow from the apocalyptic traditions of Judaism and Christianity and influence the politics of research grants, life in online virtual reality environments, and conversations within philosophical, legal and theological circles. Apocalyptic AI is important to scientific research because it promotes public and private funding for robotics and AI. In addition, residents of the online world Second Life have adopted it as a worldview that gives meaning to their activities and many already wish to live in Second Life or a similar environment forever, just as Moravec and Kurzweil promise they will. Finally, several of the claims of Apocalyptic AI have become a serious topic of debate for philosophers of mind, legal scholars and theologians. The successful integration of religion, science and technology in Apocalyptic AI creates a powerful worldview with considerable influence in modern life and challenges many of our long held assumptions about the relationship between religion and science.