Engaging in existential discourse beyond the European tradition, this book turns to Asian philosophies to reassess vital questions of life's purpose, death's imminence, and our capacity for living meaningfully in conditions of uncertainty. Inspired by the dilemmas of European existentialism, this cross-cultural study seeks concrete techniques for existential practice via the philosophies of East Asia. The investigation begins with the provocative writings of twentieth-century Korean Buddhist nun Kim Iryop, who asserts that meditative concentration conducts a potent energy outward throughout the entire karmic network, enabling the radical transformation of our shared existential conditions. Understanding her claim requires a look at East Asian sources more broadly. Considering practices as diverse as Buddhist merit-making ceremonies, Confucian/Ruist methods for self-cultivation, the ritual memorization and recitation of texts, and Yijing divination, the book concludes by advocating a speculative turn. This 'speculative existentialism' counters the suspicion toward metaphysics characteristic of twentieth-century European existential thought and, at the same time, advances a program for action. It is not a how-to guide for living, but rather a philosophical methodology that takes seriously the power of mental cultivation to transform the meaning of the life that we share.

Engaging in existential discourse beyond the European tradition, this book turns to Asian philosophies to reassess vital questions of life's purpose, death's imminence, and our capacity for living meaningfully in conditions of uncertainty. Inspired by the dilemmas of European existentialism, this cross-cultural study seeks concrete techniques for existential practice via the philosophies of East Asia. The investigation begins with the provocative writings of twentieth-century Korean Buddhist nun Kim Iryop, who asserts that meditative concentration conducts a potent energy outward throughout the entire karmic network, enabling the radical transformation of our shared existential conditions. Understanding her claim requires a look at East Asian sources more broadly. Considering practices as diverse as Buddhist merit-making ceremonies, Confucian/Ruist methods for self-cultivation, the ritual memorization and recitation of texts, and Yijing divination, the book concludes by advocating a speculative turn. This 'speculative existentialism' counters the suspicion toward metaphysics characteristic of twentieth-century European existential thought and, at the same time, advances a program for action. It is not a how-to guide for living, but rather a philosophical methodology that takes seriously the power of mental cultivation to transform the meaning of the life that we share.

Bridging cultural and experimental existential psychology, this book offers a synthetic understanding of how culture shapes psychological threat.

Intercultural Mirrors: Dynamic Reconstruction of Identity contains (auto)ethnographic chapters and research-based explorations that uncover the ways our intercultural experiences influence our process of self-discovery and self-construction. The idea of intercultural mirrors is applied throughout all chapters as an instrument of analysis, an heuristic tool, drawn from philosophy, to provide a focus for the analysis of real life experiences. Plato noted that one could see one’s own reflection in the pupil of another’s eye, and suggested that the mirror image provided in the eye of the other person was an essential contributor to self-knowledge. Taking this as a cue, the contributors of this book have structured their writings around the idea that the view of us held by other people provides an essential key to one’s own self-understanding. Contributors are: James Arvanitakis, Damian Cox, Mark Dinnen, James Ferguson, Tom Frengos, Dennis Harmon, Donna Henson, Alexandra Hoyt, William Kelly, Lucyann Kerry, Julia Kraven, Taryn Mathis, Tony McHugh, Raoul Mortley, Kristin Newton, Marie-Claire Patron, Darren Swanson, and Peter Mbago Wakholi.

The philosophy of existentialism is undergoing an ecological renewal, as global warming, mass extinction, and other signs of the planetary scale of human actions are making it glaringly apparent that existence is always ecological coexistence. One of the most urgent problems in the current ecological emergency is that humans cannot bear to face the emergency. Its earth-shattering implications are ignored in favor of more solutions, fixes, and sustainability transitions. Solutions cannot solve much when they cannot face what it means to be human amidst unprecedented uncertainty and intimate interconnectedness. Attention to such uncertainty and interconnectedness is what "ecological existentialism" (Deborah Bird Rose) or "coexistentialism" (Timothy Morton) is all about. This book follows Rose, Morton, and many others (e.g., Jean-Luc Nancy, Peter Sloterdijk, and Luce Irigaray) who are currently taking up the styles of thinking conveyed in existentialism, renewing existentialist affirmations of experience, paradox, uncertainty, and ambiguity, and extending existentialism beyond humans to include attention to the uniqueness and strangeness of all beings—all humans and nonhumans woven into ecological coexistence. Along the way, coexistentialism finds productive alliances and tensions amidst many areas of inquiry, including ecocriticism, ecological humanities, object-oriented ontology, feminism, phenomenology, deconstruction, new materialism, and more. This is a book for anyone who seeks to refute cynicism and loneliness and affirm coexistence.

Robert C. Solomon, who died in 2007, was Professor of Philosophy and Quincy Lee Centennial Professor of Business at the University of Texas, USA. As the first book comprehensively to examine the breadth of Solomon’s contribution to philosophy, this volume ranks as a vital addition to the literature. It includes a newly published transcript of Solomon’s last talk, which responded to Arindam Chakrabarti on the concept of revenge, as well as the considered views of prominent figures in the numerous subfields in which Solomon worked. The content analyses his perspectives on the philosophy of emotion, virtue, business ethics, and religion, in addition to philosophical history, existentialism, and the many other topics that held this prolific thinker’s attention. Solomon memorably defined philosophy itself as ‘the thoughtful love of life’, and despite the diversity of his output, he was most drawn by central questions about the meaning of life, the essential role that emotions play in finding that meaning, and the human imperative to seek ‘emotional integrity’, in which one’s thoughts, emotions, and actions all contribute to a coherent narrative. The essays included here draw attention to the interconnections between the issues Solomon addressed, and evince the manner in which he embodied that integrity, living a life at one with his philosophy. They emphasize the central themes of passion, ethics, and spirituality, which threaded through his work, and the way these ideas informed his views on how we should approach grief and death. The multiplicity of topics alone make this keystone work an enlightening read for a full spectrum of students of philosophy, providing much to ponder and recounting a subtle and shining example of the emotional integrity Solomon worked so hard to define.

Social and personality psychologists traditionally have focused their attention on the most basic building blocks of human thought and behavior, while existential psychologists pursued broader, more abstract questions regarding the nature of existence and the meaning of life. This volume bridges this longstanding divide by demonstrating how rigorous experimental methods can be applied to understanding key existential concerns, including death, uncertainty, identity, meaning, morality, isolation, determinism, and freedom. Bringing together leading scholars and investigators, the Handbook presents the influential theories and research findings that collectively are helping to define the emerging field of experimental existential psychology.

Yoshinobu Hakutani traces the development of African American modernism, which initially gathered momentum with Richard Wright's literary manifesto "Blueprint for Negro Writing" in 1937. Hakutani dissects and discusses the cross-cultural influences on the then-burgeoning discipline in three stages: American dialogues, European and African cultural visions, and Asian and African American cross-cultural visions. In writing Black Boy, the centerpiece of the Chicago Renaissance, Wright was inspired by Theodore Dreiser. Because the European and African cultural visions that Wright, Ralph Ellison, Alice Walker, and Toni Morrison acquired were buttressed by the universal humanism that is common to all cultures, this ideology is shown to transcend the problems of society. Fascinated by Eastern thought and art, Wright, Walker, Sonia Sanchez, and James Emanuel wrote highly accomplished poetry and prose. Like Ezra Pound, Wright was drawn to classic haiku, as reflected in the 4,000 haiku he wrote at the end of his life. As W. B. Yeats's symbolism was influenced by his cross-cultural visions of noh theatre and Irish folklore, so is James Emanuel's jazz haiku energized by his cross-cultural rhythms of Japanese poetry and African American music. The book demonstrates some of the most visible cultural exchanges in modern and postmodern African American literature. Such a study can be extended to other contemporary African American writers whose works also thrive on their cross-cultural visions, such as Amiri Baraka, Ishmael Reed, Charles Johnson, and haiku poet Lenard Moore.

Existential semiotics involves an a priori state of signs and their fixation into objective entities. These essays define this new philosophical field.

Powerful papers by Clemmont Vontress who built the case for the influence of culture on all aspects of counseling.