How can the power of wholes be resisted without essentializing their parts? Drawing on different archives and methodologies, including aesthetics, history, biology, affect, race, and queer, the interventions in this volume explore different ways of troubling the consistency and stability of wholes, breaking up their closure and making them more dynamic. Doing so without necessarily presupposing or producing parts, an outside, or a teleological development, they indicate the critical potential of partiality without parts.

This book comprises a searching philosophical meditation on the evolution of the humanities in recent decades, taking Dante studies as an exemplary specimen. The contemporary currents of theory have decisively impacted this field, but Dante also has a strong relationship with theology. The idea that theology, teleology, and logocentric rationalities are simply overcome and swept away by new theoretical approaches proves much more complex as the theory revolution is exposed in its crypto-theological motives and origins. The revolutionary agendas and methodologies of theoretical currents have ushered in all manner of minorities and postcolonial and gender studies. But the exciting adventure they inaugurate shows up in quite a surprising light when brought to focus through the scholarly discipline of Dante studies as a terrain of dispute between traditional philology and postmodern theory. On this terrain, negative theology can play a peculiarly destabilizing, but also a conciliatory, role: it is equally critical of all languages for a theological transcendence to which it nevertheless remains infinitely open.

What’s in a prefix? How to read a prefix as short as ‘re-’? Does ‘re-’ really signify? Can it point into a specific direction? Can it reverse? Can it become the shibboleth of a ‘postcritical’ reboot? At first glance transparent and directional, ‘re-’ complicates the linear and teleological models commonly accepted as structuring the relations between past, present, and future, opening onto errant temporalities.

The Corpus Aristotelicum (The Complete Aristotle) is the collection of Aristotle's works that have survived from antiquity through Medieval manuscript transmission. These texts, as opposed to Aristotle's lost works, are technical philosophical treatises from within Aristotle's school. Reference to them is made according to the original texts of Aristotle, which in turn is based on ancient classifications of these works. This complete Book consist of (Contents): Biography (About Aristotle) Part 1: Logic (Organon) Part 2. Universal Physics Part 3: Human Physics Part 4: Animal Physics Part 5: Metaphysics Part 6: Ethics and Politics Part 7: Aesthetic Writings Aristotle, Greek Aristoteles, (born 384 BCE, Stagira, Chalcidice, Greece—died 322, Chalcis, Euboea), ancient Greek philosopher and scientist, one of the greatest intellectual figures of Western history. He was the author of a philosophical and scientific system that became the framework and vehicle for both Christian Scholasticism and medieval Islamic philosophy. Even after the intellectual revolutions of the Renaissance, the Reformation, and the Enlightenment, Aristotelian concepts remained embedded in Western thinking. Aristotle's intellectual range was vast, covering most of the sciences and many of the arts, including biology, botany, chemistry, ethics, history, logic, metaphysics, rhetoric, philosophy of mind, philosophy of science, physics, poetics, political theory, psychology, and zoology. He was the founder of formal logic, devising for it a finished system that for centuries was regarded as the sum of the discipline; and he pioneered the study of zoology, both observational and theoretical, in which some of his work remained unsurpassed until the 19th century. But he is, of course, most outstanding as a philosopher. His writings in ethics and political theory as well as in metaphysics and the philosophy of science continue to be studied, and his work remains a powerful current in contemporary philosophical debate.

Aristotle. If the inquiring mind could sit at any feet throughout the halls of history, it would be none other, than the Greek philosopher ARISTOTLE. A contemporary of Alexander, this Great instructor, with his empirical mind, his rationality laden with sound discretion, has become a prototype of Excellent Philosophy. We own our deepest gratitude to the Islamic Golden Age, that his work has been preserved. Half Past History presents...... THE COMPLE WRTINGS OF ARISTOTLE.

Many critics seem to consider it inappropriate or unnecessary to ask what Montaigne means by the faculty of judgment. Laumonier speaks of "Ie bon sens, qu'il oppose si souvent a la memoire et qu'il appelle encore 'jugement' et 'entendement', c'est-a-dire la faculte de penser et de reflechir juste." 1 Our appreciation of what is implied by judgment, that is by Montaigne's notion of judgment, has been delayed perhaps by a too facile acceptance of a so-called synonymity of meaning among the psychological terms used by Montaigne. In a discussion of key concepts in Montaigne, Donald M. Frame has accurately summarized the present situation with regard to our knowledge of Montaigne's notion of judgment and other key concepts: "We all have our hunches, but we need more than that." 2 For the expression of his interest and concern for the intellectual and moral activities and capabilities of the mind, Montaigne draws upon a broad and elementary semantic field. These primary psychological terms are jugement, entendement, sens, raison, discours, and conscience. Al though these words may be used synonymously, Montaigne does seem to maintain certain basic distinctions among them; frequent substi tutions of terms must be the result of semantic and ideational differ ences. Moreover, the association of several psychological words within a single sentence implies gradations, however slight they may be.

Embarking on an ethnographic journey to the inner barrios of Havana among practitioners of Ifá, a prestigious Afro-Cuban tradition of divination, Truth in Motion reevaluates Western ideas about truth in light of the practices and ideas of a wildly different, and highly respected, model. Acutely focusing on Ifá, Martin Holbraad takes the reader inside consultations, initiations, and lively public debates to show how Ifá practitioners see truth as something to be not so much represented, as transformed. Bringing his findings to bear on the discipline of anthropology itself, he recasts the very idea of truth as a matter not only of epistemological divergence but also of ontological difference—the question of truth, he argues, is not simply about how things may appear differently to people, but also about the different ways of imagining what those things are. By delving so deeply into Ifá practices, Truth in Motion offers cogent new ways of thinking about otherness and how anthropology can navigate it.

This is the first reference ever devoted to medieval philosophy. It covers all areas of the field from 500-1500 including philosophers, philosophies, key terms and concepts. It also provides analyses of particular theories plus cultural and social contexts.

Whole Grains and Health presents a science-based discussion of whole grains and their expanding role in health and disease. An international collection of authors presents current perspectives on grains, the many opportunities for further research into whole grains and the remarkable growth potential for product development. Coverage includes discussions on the health benefits of a diet rich in whole grains, the functional components of whole grains and the regulatory nuances of labeling grain products. A unique feature is a section devoted to communicating with consumers. Barriers exist which affect consumer acceptance and use of whole-grain foods. Whole Grains and Health addresses those concerns and offers strategies for furthering research, product development and educational outreach.