Describes a traditional Buddhist approach to suffering and how embracing the painful situation and using communication, negative habits, and challenging experiences leads to emotional growth and happiness.

In this simple yet important book, Noah Rasheta takes profound Buddhist concepts and makes them easy to understand for anyone trying to become a better whatever-they-already-are.

Pain is a sign that something is wrong, signaling there is a larger concern that requires attention. Acknowledging and deciding to trace the source of the pain is not an easy process. However, it is imperative to dig deep to find the source of the pain. Not often do we view examining pain as a positive opportunity. Usually, in that moment, the pain is so uncomfortable that we desire instead to find a way to make it quickly go away and hope the underlying concern magically disappears as well. When the ground is quickly pulled from underneath you, and you are challenged to find your footing, an opportunity of a lifetime lies on the other side of unpacking the pain. When emotional pain hits, there is an instinctive decision to fight or retreat. Dr. Rashanda R. Booker decided to fight! In this transparent and raw story, she takes us along her personal journey from pain to peace and shares her triumph of becoming healed, whole, and full of peace.

Epistemic Angst offers a completely new solution to the ancient philosophical problem of radical skepticism—the challenge of explaining how it is possible to have knowledge of a world external to us. Duncan Pritchard argues that the key to resolving this puzzle is to realize that it is composed of two logically distinct problems, each requiring its own solution. He then puts forward solutions to both problems. To that end, he offers a new reading of Wittgenstein's account of the structure of rational evaluation and demonstrates how this provides an elegant solution to one aspect of the skeptical problem. Pritchard also revisits the epistemological disjunctivist proposal that he developed in previous work and shows how it can effectively handle the other aspect of the problem. Finally, he argues that these two antiskeptical positions, while superficially in tension with each other, are not only compatible but also mutually supporting. The result is a comprehensive and distinctive resolution to the problem of radical skepticism, one that challenges many assumptions in contemporary epistemology.

Instant bestseller: Buddhist teacher Pema Chödrön shares life-changing practices for living with wisdom, confidence, and integrity amidst confusing situations and uncertain times We live in difficult times. Life so often seems like a turbulent river threatening to drown us and destroy our world. Why, then, shouldn’t we cling to the certainty of the comfortable—to our deep-seated habits and familiar ways? Because, Pema Chödrön teaches, that kind of fear-based clinging keeps us from the infinitely more powerful experience of being fully alive. The Buddhist teachings she presents here—known as the “Three Commitments”—provide a treasure trove of wisdom for learning to step right into the unknown, to completely and fearlessly embrace the groundlessness of being human, for people of all faiths. When we do, we begin to see not only how much better it feels to live an openhearted life, but we find that we begin to naturally and more effectively reach out to help and heal all those around us.

Ludwig Wittgenstein and Martin Heidegger are arguably the two most influential philosophers of the twentieth century. Their work not only reshaped the philosophical landscape, but also left its mark on other disciplines, including political science, theology, anthropology, ecology, mathematics, cultural studies, literary theory, and architecture. Both sought to challenge the assumptions governing the traditions they inherited, to question the very terms in which philosophy’s problems had been posed, and to open up new avenues of thought for thinkers of all stripes. And despite considerable differences in style and in the traditions they inherited, the similarities between Wittgenstein and Heidegger are striking. Comparative work of these thinkers has only increased in recent decades, but no collection has yet explored the various ways in which Wittgenstein and Heidegger can be drawn into dialogue. As such, these essays stage genuine dialogues, with aspects of Wittgenstein’s elucidations answering or problematizing aspects of Heidegger’s, and vice versa. The result is a broad-ranging collection of essays that provides a series of openings and provocations that will serve as a reference point for future work that draws on the writings of these two philosophers.

In this essay Michael Williams attacks phenomenalism and empiricism. He examines and rejects the idea that, unless our beliefs are answerable to a 'given' element in experience, objective knowledge will be impossible.

By locatingthe architecture already hidden within deconstructive discourse, Wigley opens up more radical possibilities for both architectureand deconstruction.

Anthropology as Ethics is concerned with rethinking anthropology by rethinking the nature of reality. It develops the ontological implications of a defining thesis of the Manchester School: that all social orders exhibit basically conflicting underlying principles. Drawing especially on Continental social thought, including Wittgenstein, Merleau-Ponty, Levinas, Dumont, Bourdieu and others, and on pre-modern sources such as the Hebrew bible, the Nuer, the Dinka, and the Azande, the book mounts a radical study of the ontology of self and other in relation to dualism and nondualism. It demonstrates how the self-other dichotomy disguises fundamental ambiguity or nondualism, thus obscuring the essentially ethical, dilemmatic, and sacrificial nature of all social life. It also proposes a reason other than dualist, nihilist, and instrumental, one in which logic is seen as both inimical to and continuous with value. Without embracing absolutism, the book makes ambiguity and paradox the foundation of an ethical response to the pervasive anti-foundationalism of much postmodern thought.

A new edition of a classic work that originated the “embodied cognition” movement and was one of the first to link science and Buddhist practices. This classic book, first published in 1991, was one of the first to propose the “embodied cognition” approach in cognitive science. It pioneered the connections between phenomenology and science and between Buddhist practices and science—claims that have since become highly influential. Through this cross-fertilization of disparate fields of study, The Embodied Mind introduced a new form of cognitive science called “enaction,” in which both the environment and first person experience are aspects of embodiment. However, enactive embodiment is not the grasping of an independent, outside world by a brain, a mind, or a self; rather it is the bringing forth of an interdependent world in and through embodied action. Although enacted cognition lacks an absolute foundation, the book shows how that does not lead to either experiential or philosophical nihilism. Above all, the book's arguments were powered by the conviction that the sciences of mind must encompass lived human experience and the possibilities for transformation inherent in human experience. This revised edition includes substantive introductions by Evan Thompson and Eleanor Rosch that clarify central arguments of the work and discuss and evaluate subsequent research that has expanded on the themes of the book, including the renewed theoretical and practical interest in Buddhism and mindfulness. A preface by Jon Kabat-Zinn, the originator of the mindfulness-based stress reduction program, contextualizes the book and describes its influence on his life and work.