Metaphorical Materialism: Art in New York in the Late 1960s is a volume of essays on the relationship between materiality and materialism in the work of Carl Andre, Robert Smithson, Richard Serra, Eva Hesse and Lawrence Weiner.

The present framing of the cultural debate in terms of materialism versus religion has allowed materialism to go unchallenged as the only rationally-viable metaphysics. This book seeks to change this. It uncovers the absurd implications of materialism and then, uniquely, presents a hard-nosed non-materialist metaphysics substantiated by skepticism, hard empirical evidence, and clear logical argumentation. It lays out a coherent framework upon which one can interpret and make sense of every natural phenomenon and physical law, as well as the modalities of human consciousness, without materialist assumptions. According to this framework, the brain is merely the image of a self-localization process of mind, analogously to how a whirlpool is the image of a self-localization process of water. The brain doesn’t generate mind in the same way that a whirlpool doesn’t generate water. It is the brain that is in mind, not mind in the brain. Physical death is merely a de-clenching of awareness. The book closes with a series of educated speculations regarding the afterlife, psychic phenomena, and other related subjects. ,

"In Metaphorical Materialism: Art in New York in the Late 1960s, Dominic Rahtz returns to a period when the materiality of art was thematized and theorized according to varying conceptions of matter and form, and consciously related to materialisms held as wider philosophical and political positions and attitudes. The book consists of a volume of essays on the relationships between materiality and materialism, informed by definitions of labour, process, corporeality, and language, in the work of Carl Andre, Robert Smithson, Richard Serra, Eva Hesse and Lawrence Weiner"--

Robert Smithson (1938-1973), one of the most important artists of his generation, produced sculpture, drawings, photographs, films, and paintings in addition to the writings collected here.

"Starts off as a manifesto but becomes richer and more suggestive as it develops."—The New York Sun For Wallace Stevens, "Poetry is the scholar's art." Susan Howe—taking the poet-scholar-critics Charles Olson, H.D., and William Carlos Williams (among others) as her guides—embodies that art in her 1985 My Emily Dickinson (winner of the Before Columbus Foundation Book Award). Howe shows ways in which earlier scholarship had shortened Dickinson's intellectual reach by ignoring the use to which she put her wide reading. Giving close attention to the well-known poem, "My Life had stood—a Loaded Gun," Howe tracks Dickens, Browning, Emily Brontë, Shakespeare, and Spenser, as well as local Connecticut River Valley histories, Puritan sermons, captivity narratives, and the popular culture of the day. "Dickinson's life was language and a lexicon her landscape. Forcing, abbreviating, pushing, padding, subtracting, riddling, interrogating, re-writing, she pulled text from text...."

In the book, Second Thoughts About The Second Coming, teacher, author, and systems engineer, Joe Reeves deals with many aspects of the idea of Jesus' second coming that are seldom considered by modern Christians; but, he does so from the standpoint of asking several critical questions. The basic questions he asks, and answers, in this book are, "can a book of scripture, at some later date, come to mean what it never meant?" Can a scriptural text, at a later date, come to mean what the author obviously did not intend it to mean to those of his original envisioned recipients to whom he wrote, and a meaning that the first recipients simply would not have understood? Then based on those answers, he asks and answers several questions about Jesus' resurrection, His resurrected nature, and His ascension. Then based on the biblical answers to those questions asks and answers the question about whether or not Jesus and the biblical writers predicted a "second coming." Using those questions, and the question of "specifically what would those first-century Christians have understood about what modern interpreters call Jesus' "second coming," as the basis for study, Joe uses his training and experience in systems thinking, Bible, history, cultural anthropology, and logic and philosophical realism to formulate a system of thinking that challenges many of the modern assumptions upon which the four most common doctrines about Jesus' second coming are based. For the person who wishes to learn more about how the first Christians would have used, and understood, the writings they received about Jesus' and His life after His resurrection, this book is a must read.

In a seemingly offhand, often overlooked comment, Karl Marx deemed ‘human corporeal organisation’ the ‘first fact of human history’. Following Marx’s corporeal turn and pursuing the radical implications of his corporeal insight, this book undertakes a reconstruction of the corporeal foundations of historical materialism. Part I exposes the corporeal roots of Marx’s materialist conception of history and historical-materialist Wissenschaft. Part II attempts a historical-materialist mapping of human corporeal organisation. Suggesting how to approach human histories up from their corporeal foundations, Part III elaborates historical-materialism as ‘corporeal semiotics’. Part IV, a case study of Marx’s critique of capitalist socio-economic and cultural forms, reveals the corporeal foundations of that critique and the corporeal depth of his vision of human freedom and dignity.

The Flaneuris usually identified as the "man of the crowd" of Edgar Allan Poe and Charles Baudelaire, and one of the heroes of Walter N. Benjamin's Arcades Project. The Flaneur'sactivity of strolling and loitering is mentioned increasingly frequently in sociology, cultural studies and art history but very rarely is the debate developed. This book shows that the debate does not begin and end with Baudelaire and Benjamin. The Flaneurcenters around a series of original essays which provide hitories of the origins of the Flaneurand Flanerie. It raises many questions such as whether we have to walk the streets to indulge in Flanerie; how the city is a gendered space; and how Flaneriemight be possible from the safety of our dining tables. Keith Tester also raises important questions about the status of sociological and cultural studies.

A transdisciplinary reader on Luce Irigaray's reading and re-writing of Ancient Greek texts.