Timothy Morton argues that ecological awareness in the present Anthropocene era takes the form of a strange loop or Möbius strip, twisted to have only one side. Deckard travels this oedipal path in Blade Runner (1982) when he learns that he might be the enemy he has been ordered to pursue. Ecological awareness takes this shape because ecological phenomena have a loop form that is also fundamental to the structure of how things are. The logistics of agricultural society resulted in global warming and hardwired dangerous ideas about life-forms into the human mind. Dark ecology puts us in an uncanny position of radical self-knowledge, illuminating our place in the biosphere and our belonging to a species in a sense that is far less obvious than we like to think. Morton explores the logical foundations of the ecological crisis, which is suffused with the melancholy and negativity of coexistence yet evolving, as we explore its loop form, into something playful, anarchic, and comedic. His work is a skilled fusion of humanities and scientific scholarship, incorporating the theories and findings of philosophy, anthropology, literature, ecology, biology, and physics. Morton hopes to reestablish our ties to nonhuman beings and to help us rediscover the playfulness and joy that can brighten the dark, strange loop we traverse.

Prince, Pen, and Sword offers a synoptic interpretation of rulers and elites in Eurasia from the fourteenth to the eighteenth century. Four core chapters zoom in on the tensions and connections at court, on the nexus between rulers and religious authority, on the status, function, and self-perceptions of military and administrative elites respectively. Two additional concise chapters provide a focused analysis of the construction of specific dynasties (the Golden Horde and the Habsburgs) and narratives of kingship found in fiction throughout Eurasia. The contributors and editors, authorities in their fields, systematically bring together specialised literature on numerous Eurasian kingdoms and empires. This book is a careful and thought-provoking experiment in the global, comparative and connected history of rulers and elites.

Addressing a field that has been dominated by astronomers, physicists, engineers, and computer scientists, the contributors to this collection raise questions that may have been overlooked by physical scientists about the ease of establishing meaningful communication with an extraterrestrial intelligence. These scholars are grappling with some of the enormous challenges that will face humanity if an information-rich signal emanating from another world is detected. By drawing on issues at the core of contemporary archaeology and anthropology, we can be much better prepared for contact with an extraterrestrial civilization, should that day ever come.

The modern materialist approach to life has conspicuously failed to explain such central mind-related features of our world as consciousness, intentionality, meaning, and value. This failure to account for something so integral to nature as mind, argues philosopher Thomas Nagel, is a major problem, threatening to unravel the entire naturalistic world picture, extending to biology, evolutionary theory, and cosmology. Since minds are features of biological systems that have developed through evolution, the standard materialist version of evolutionary biology is fundamentally incomplete. And the cosmological history that led to the origin of life and the coming into existence of the conditions for evolution cannot be a merely materialist history, either. An adequate conception of nature would have to explain the appearance in the universe of materially irreducible conscious minds, as such. Nagel's skepticism is not based on religious belief or on a belief in any definite alternative. In Mind and Cosmos, he does suggest that if the materialist account is wrong, then principles of a different kind may also be at work in the history of nature, principles of the growth of order that are in their logical form teleological rather than mechanistic. In spite of the great achievements of the physical sciences, reductive materialism is a world view ripe for displacement. Nagel shows that to recognize its limits is the first step in looking for alternatives, or at least in being open to their possibility.