Exploring core debates in discourses on art, from the New Left to theories of 'critical postmodernism' and beyond, Day counters the belief that recent tendencies in art fail to be adequately critical and challenges the political inertia that results from these conclusions.

In this book renowned philosopher Merold Westphal unpacks the writings of nineteenth-century thinker Søren Kierkegaard on biblical, Christian faith and its relation to reason. Across five books — Fear and Trembling, Philosophical Fragments, Concluding Unscientific Postscript, Sickness Unto Death, and Practice in Christianity — and three pseudonyms, Kierkegaard sought to articulate a biblical concept of faith by approaching it from a variety of perspectives in relation to one another. Westphal offers a careful textual reading of these major discussions to present an overarching analysis of Kierkegaard’s conception of the true meaning of biblical faith. Though Kierkegaard presents a complex picture of faith through his pseudonyms, Westphal argues that his perspective is a faithful and illuminating one, making claims that are important for philosophy of religion, for theology, and most of all for Christian life as it might be lived by faithful people.

Creative force or creative shaping? This unprecedented effort to plumb the workings of the ontopoiesis of life by disentangling its primordial forces and shaping devices as they enter into the originary matrixes of life yields fascinating insights. Prepared by the investigation of the first two matrixes (the `womb of life' and `sharing-in-life', Analecta Husserliana Volume 74) the present collection of essays focuses upon the third and crowning creative matrix, Imaginatio Creatrix here proves itself to be the source and driving force which brings us to the origins of the human mind - human life. Studies by: Elof Axel Carlson, A-T. Tymieniecka, N. Milkov, Eldon C. Wait, K. Rokstad, M. Golaszewska, M. Küle, W. Kim Rogers, Piotr Mróz, R. Pinilla Burgos, A. Carrillo Canán, G.R. Ronsivalle, J.E. Smith, A. Pawliszyn, A. Rizzacasa, L. Galzigna and M. Galzigna, Jiro Watanabe, M. Jakubczak, K. Tarnowski, M. Durst, W. Pawliszyn, R.A. Kurenkova, Carmen Cozma, E. Supinska-Polit, I.S. Fiut, Gerald Nyenhuis, Osvaldo Rossi, R.D. Sweeney, and D. Ulicka.

Western dualism is an illusion. Reality is a dialectical unity of incarnate love through the condition of the possibilities of divine and human, spirit and matter, Self and Other. The historical development to this metaphysical view is investigated in depth. Incarnation is a “legitimate pantheism.” Similarities to the Aum, the Tao, Rastafari and the “New Physics” are also provided. Incarnation offers an understanding of the Self with ethical and cultural applications which are presented in the material-supernatural existential of music and dance found in the Riddim of Creation.

The depth, intensity, and long-standing nature of the disagreements between differing schools of social thought renders more critical than ever the treatment of dialectical reasoning and its relationship to the social sciences. The nature of these disagreements are deeply rooted in fundamentally differing beliefs regarding, among many things: (1) the nature of man, (2) the role of theory versus data in constructing social theories, (3) the place and function of values versus facts in inquiry, etc. It has become more and more apparent that such fundamental differences cannot be resolved by surface appeals to rationality or to consensus. Such for it is precisely the definitions of appeals are doomed to failure 'rationality' and 'consensus' that are at odds. That is, different schools not only have different definitions of rationality and consensus but different notions regarding their place and function within a total system of inquiry. A dialectical treatment of conflicts is called for because such conflicts demand a method which is capable of recognizing first of all how deep they lie. Secondly, a method is demanded which is capable of appreciating that the various sides of the conflict fundamentally depend on one another for their very existence; they depend, in other words, on one another not 'in spite of' their opposition but precisely 'because of' it.

In Dialectical Rhetoric, Bruce McComiskey argues that the historical conflict between rhetoric and dialectic can be overcome in ways useful to both composition theory and the composition classroom. Historically, dialectic has taken two forms in relation to rhetoric. First, it has been the logical development of linear propositions leading to necessary conclusions, a one-dimensional form that was the counterpart of rhetorics in which philosophical, metaphysical, and scientific truths were conveyed with as little cognitive interference from language as possible. Second, dialectic has been the topical development of opposed arguments on controversial issues and the judgment of their relative strengths and weaknesses, usually in political and legal contexts, a two-dimensional form that was the counterpart of rhetorics in which verbal battles over competing probabilities in public institutions revealed distinct winners and losers. The discipline of writing studies is on the brink of developing a new relationship between dialectic and rhetoric, one in which dialectics and rhetorics mediate and negotiate different arguments and orientations that are engaged in any rhetorical situation. This new relationship consists of a three-dimensional hybrid art called “dialectical rhetoric,” whose method is based on five topoi: deconstruction, dialogue, identification, critique, and juxtaposition. Three-dimensional dialectical rhetorics function effectively in a wide variety of discursive contexts, including digital environments, since they can invoke contrasts in stagnant contexts and promote associations in chaotic contexts. Dialectical Rhetoric focuses more attention on three-dimensional rhetorics from the rhetoric and composition community.

Hegel's "highway of despair," introduced in his Phenomenology of Spirit, is the tortured path traveled by "natural consciousness" on its way to freedom. Despair, the passionate residue of Hegelian critique, also indicates fugitive opportunities for freedom and preserves the principle of hope against all hope. Analyzing the works of an eclectic cast of thinkers, Robyn Marasco considers the dynamism of despair as a critical passion, reckoning with the forms of historical life forged along Hegel's highway. The Highway of Despair follows Theodor Adorno, Georges Bataille, and Frantz Fanon as they each read, resist, and reconfigure a strand of thought in Hegel's Phenomenology of Spirit. Confronting the twentieth-century collapse of a certain revolutionary dialectic, these thinkers struggle to revalue critical philosophy and recast Left Hegelianism within the contexts of genocidal racism, world war, and colonial domination. Each thinker also re-centers the role of passion in critique. Arguing against more recent trends in critical theory that promise an escape from despair, Marasco shows how passion frustrates the resolutions of reason and faith. Embracing the extremism of what Marx, in the spirit of Hegel, called the "ruthless critique of everything existing," she affirms the contemporary purchase of radical critical theory, resulting in a passionate approach to political thought.