Why broach and challenge the question of neutrality? For some urgent reasons. The neuter is generally considered to be the condition of objectivity. However, historically, this is asserted by a subject which is masculine and not neuter. Claiming that truth and the way of reaching it are and must be in the neuter amounts to a misuse of power and a falsification of the real. Living beings are not naturally neuter; they are sexuate somehow or other. Subjecting them to the neuter as a condition of their objective status transforms living beings into cultural products deprived of their own origin and dynamism, and builds a world in which the development and the sharing of life are impossible. In this book, four contributors explore this basic mistake of our culture starting from the work of Heidegger and his insistence on maintaining that our being in the world - our Dasein - must be in the neuter. They question the nature of the truth which is then at stake and the political mistakes that it can cause. It is not here a question of sexuality strictly speaking nor of sexual choice. The concern of the two men and the two women who participate in this volume is with the sexuate determination of all living beings. Is not Heidegger's Dasein, as neutered and supposedly neutral, a kind of technical device which prevents living beings from entering into presence? If so, where might that ultimately lead? Luce Irigaray is a retired director of research in philosophy at the Centre National de la Recherche Scientifique (C.N.R.S.), Paris. She has doctorates in philosophy (1974), in linguistics (1968) and in philosophy and literature (1955). She is also trained in psychoanalysis and in yoga. She is a regular reader of the work of Heidegger, to whom she has devoted a book L' oubli de l'air (1983, translated as The Forgetting of Air, 1999) and to whom she refers in many of her publications.

Why broach and challenge the question of neutrality? For some urgent reasons. The neuter is generally considered to be the condition of objectivity. However, historically, this is asserted by a subject which is masculine and not neuter. Claiming that truth and the way of reaching it are and must be in the neuter amounts to a misuse of power and a falsification of the real. Living beings are not naturally neuter; they are sexuate somehow or other. Subjecting them to the neuter as a condition of their objective status transforms living beings into cultural products deprived of their own origin and dynamism, and builds a world in which the development and the sharing of life are impossible. In this book, four contributors explore this basic mistake of our culture starting from the work of Heidegger and his insistence on maintaining that our being in the world - our Dasein - must be in the neuter. They question the nature of the truth which is then at stake and the political mistakes that it can cause. It is not here a question of sexuality strictly speaking nor of sexual choice. The concern of the two men and the two women who participate in this volume is with the sexuate determination of all living beings. Is not Heidegger’s Dasein, as neutered and supposedly neutral, a kind of technical device which prevents living beings from entering into presence? If so, where might that ultimately lead?

Tackles the challenge of dismantling the multicultural model without destroying diversity in European society* Have Europeans become hostile to multiculturalism? * When people vote for anti-immigration parties, do they also support their anti-multiculturalism policies? * And are right-wing extremists becoming the storm troopers of the struggle against diversity?In recent years, European political leaders from Angela Merkel to David Cameron have discarded the term 'multiculturalism' and now express scepticism, criticism and even hostility towards multicultural ways of organising their societies. Yet they are unprepared to reverse the diversity existing in their states. These contradictory choices have different political consequences in the countries examined in this book. The future of European liberalism is being played out as multicultural notions of belonging, inclusion, tolerance and the national home are brought into question.

This book coherently maps a path to sustainable global peace. Written by a team of scholars from many disciplines, each contribution provides one way to shift us from our current way of being and onto the path to peace. The work identifies a group of approaches relevant to the contemporary world and the crises we face. It covers politics, the environment, food security, architecture, and other areas of human activity. The authors see positive peace as a way to encourage humans to actively create a peace-filled world. Their essays suggest how, together, we can ensure that human flourishing is possible for all people. Peace activists, environmentalists, and climate scientists will find this a fascinating and thought-provoking read.

The Routledge Handbook of Phenomenology of Mindfulness brings together two schools of thought and practice that – despite rarely being examined jointly – provide an incredibly fruitful way for exploring thinking, the mind, and the nature and practice of mindfulness. Applying the concepts and methods of phenomenology, an international team of contributors explore mindfulness from a variety of different viewpoints and traditions. The handbook’s 35 chapters are divided into seven clear parts: Mindfulness in the Western Traditions Mindfulness in the Eastern Traditions Mindfulness, Ethics, and Well-Being Mindfulness, Time, and Attention Mindfulness and Embodiment Applications: Mindfulness in Life Conclusion: Mindfulness and Phenomenology? Within these sections, a rich array of topics and themes are explored, ranging from Stoicism and the origins of mindfulness in Buddhism and eastern thought to meditation, self-awareness, the body and embodiment, and critiques of mindfulness. Additionally, the book delves into the ways the ideas of leading phenomenological thinkers, including Heidegger, Merleau-Ponty, and Levinas, can contribute to understanding the relationship between phenomenology and mindfulness. A valuable resource for those researching phenomenology and applications of phenomenology, this handbook will also be of great interest to students and practitioners of mindfulness in areas such as counseling and psychotherapy.

This groundbreaking book describes theory, research, and practice that can be used in civic education courses and programs to help students from marginalized and minoritized groups in nations around the world attain a sense of structural integration and political efficacy within their nation-states, develop civic participation skills, and reflective cultural, national, and global identities.

Many scholars have struggled with Irigaray’s focus on sexuate difference, in particular with her claim that it is “ontological,” wondering if this implies a problematically naïve or essentialist account of sexuate difference. As a result, the ethical vision which Irigaray elaborates has not been taken up in a robust way in the fields of philosophy, feminism, or psychoanalysis. By tracing the notion of relation throughout Irigaray’s work, this book identifies a rigorous philosophical continuity between the three self-identified “phases” in Irigaray’s thought (despite some critics’ concerns that there is a discontinuity between these phases) and clarifies the relational ontology that underlies Irigaray’s conceptualization of sexuate difference – one that always already implies an ethical project. The text demonstrates that an understanding of Irigaray’s Heideggerian inheritance – especially prominent in her later texts – is essential to grasping the sense of the idea that sexuate difference is ontological – it concerns Being, rather than beings. This book further develops potential applications of this ontological notion of a “relational limit” for the fields of philosophy, feminism, and psychotherapy.