Explores the cognitive possibilities of nonsense, literary and philosophical, from Kant to Carroll, from examinations of Asperger's to the waking state.

I have tutored many, many people in Math through Calculus, and I have found that if you start off with the basics and take things one step at a time - anyone can learn complex Math topics. This book has literally hundreds of example problems ranging in all levels of complexity. Each problem is broken down into bite-sized-chunks so that no one gets lost. This book will take anyone with no prior exposure to Algebra and raise their scores significantly!

Grade level: 1, 2, 3, 4, 5, 6, 7, e, p, i, t.

Shells, leafwork, picture frames, hummingbirds, wallpaper decorations, hems of clothing—such are the examples Kant's Critique of Judgment offers for a "free" and purely aesthetic beauty. Menninghaus's book demonstrates that all these examples refer to a widely unknown debate on the arabesque and that Kant, in displacing it, addresses genuinely "modern" phenomena. The early Romantic poetics and literature of the arabesque follow and radicalize Kant's move. Menninghaus shows parergonality and "nonsense" to be two key features in the spread of the arabesque from architecture and the fine arts to philosophy and finally to literature. On the one hand, comparative readings of the parergon in Enlightenment aesthetics, Kant, and Schlegel reveal the importance of this term for establishing the very notion of a self-reflective work of art. On the other hand, drawing on Kant's posthumous anthropological notebooks, Menninghaus extrapolates an entire Kantian theory of what it means to produce nonsense and why the Critique of Judgment defines genius precisely through the power (as well as the dangers) of doing so. Ludwig Tieck's 1797 rewriting of Charles Perrault's famous Bluebeard tale (1697) explicitly claims to be an "arabesque" book "without any sense and coherence." Menninghaus's close reading of this capricious narrative reveals a specifically Romantic—as opposed, say, to a Victorian or dadaistic—type of nonsense. Benjamin's as well as Propp's, Lévi-Strauss's, and Meletinskij's oppositions of myth and fairy tale lend additional credit to a Romantic poetics that inaugurates "universal poetry" while performing a bizarre trajectory through arabesque ornament, nonsense, parergonality, and the fairy tale.

An illuminating look at the surprising upside of ambiguity—and how, properly harnessed, it can inspire learning, creativity, even empathy Life today feels more overwhelming and chaotic than ever. Whether it’s a confounding work problem or a faltering relationship or an unclear medical diagnosis, we face constant uncertainty. And we’re continually bombarded with information, much of it contradictory. Managing ambiguity—in our jobs, our relationships, and daily lives—is quickly becoming an essential skill. Yet most of us don’t know where to begin. As Jamie Holmes shows in Nonsense, being confused is unpleasant, so we tend to shutter our minds as we grasp for meaning and stability, especially in stressful circumstances. We’re hard-wired to resolve contradictions quickly and extinguish anomalies. This can be useful, of course. When a tiger is chasing you, you can’t be indecisive. But as Nonsense reveals, our need for closure has its own dangers. It makes us stick to our first answer, which is not always the best, and it makes us search for meaning in the wrong places. When we latch onto fast and easy truths, we lose a vital opportunity to learn something new, solve a hard problem, or see the world from another perspective. In other words, confusion—that uncomfortable mental place—has a hidden upside. We just need to know how to use it. This lively and original book points the way. Over the last few years, new insights from social psychology and cognitive science have deepened our understanding of the role of ambiguity in our lives and Holmes brings this research together for the first time, showing how we can use uncertainty to our advantage. Filled with illuminating stories—from spy games and doomsday cults to Absolut Vodka’s ad campaign and the creation of Mad Libs—Nonsense promises to transform the way we conduct business, educate our children, and make decisions. In an increasingly unpredictable, complex world, it turns out that what matters most isn’t IQ, willpower, or confidence in what we know. It’s how we deal with what we don’t understand.

This book examines the concept of 'nonsense' in ancient Greek thought and uses it to explore the comedies of the fifth and fourth centuries BCE. If 'nonsense' (phluaria, lēros) is a type of language felt to be unworthy of interpretation, it can help to define certain aspects of comedy that have proved difficult to grasp. Not least is the recurrent perception that although the comic genre can be meaningful (i.e. contain political opinions, moral sentiments and aesthetic tastes), some of it is just 'foolery' or 'fun'. But what exactly is this 'foolery', this part of comedy which allegedly lies beyond the scope of serious interpretation? The answer is to be found in the concept of 'nonsense': by examining the ways in which comedy does not mean, the genre's relationship to serious meaning (whether it be political, aesthetic, or moral) can be viewed in a clearer light.

There is within all theological utterances something of the ridiculous, perhaps more so in Christianity, given its proclivity for the paradoxical and the childlike. Few theologians are willing to discuss how consent to the Christian doctrine often requires a faith that goes beyond reason. There seems to be a fear that the association of theology with the absurd will give fuel to the sceptic's refrain: 'You can't seriously believe in all that nonsense.' Josephine Gabelman considers the legitimacy of the sceptic's objection and explores the possibility that an idea can be contrary to rationality and also true and meaningful using the systematic analysis of central stylistic features of literary non sense such as Lewis Carroll's Alice stories. Gabelman sets up a nonsense theology by considering the practical and evangelical ramifications of associating Christian faith with nonsense literature and, conversely, the value of relating theological principles to the study of literary nonsense.Ultimately, Gabelman says, faith is always a risk and a strictly rational apologetic misrepresents the nature of Christian truth.