Branching out from his earlier works providing a history and a theory of apophatic thinking, William Franke's newest book pursues applications across a variety of communicative media, historical periods, geographical regions, and academic disciplines—moving from the literary humanities and cultural theory and politics to more empirical fields such as historical anthropology, evolutionary biology, and cognitive science. On the Universality of What Is Not: The Apophatic Turn in Critical Thinking is an original philosophical reflection that shows how intransigent deadlocks debated in each of these arenas can be broken through thanks to the uncanny insights of apophatic vision. Leveraging Franke's distinctive method of philosophical, religious, and literary thinking and practice, On the Universality of What Is Not proposes a radically unsettling approach to answering (or suspending) perennial questions of philosophy and religion, as well as to dealing with some of our most pressing dilemmas at present at the university and in the socio-political sphere. In a style of exposition that is as lucid as it is poetic, deep-rooted tensions between alterity and equality in all these areas are exposed and transcended.

François Jullien, the leading philosopher and specialist in Chinese thought, has always aimed at building on inter-cultural relations between China and the West. In this new book he focuses on the following questions: Do universal values exist? Is dialogue between cultures possible? To answer these questions, he retraces the history of the concept of the universal from its invention as an aspect of Roman citizenship, through its neutralization in the Christian idea of salvation, to its present day manifestations. This raises the question of whether the search for the universal is a uniquely Western preoccupation: do other cultures, like China, even have a notion of the universal, and if so, how does it differ from ours? Having considered the meaning of the concept in the East and West, Jullien argues that, if communication between cultures is to be meaningful, facile assumptions of universal values and complacent relativism need to be examined. It follows, therefore, that dialogue between cultures should not begin with issues of identity and difference, but rather by considering divergence and profusion. By no longer simply assuming universality, we allow for greater self-reflection. This wide-ranging and engaging study will be of particular interest to students and scholars of philosophy and of Chinese culture and society. It will also appeal to a wider readership interested in contemporary thought and the challenges of communication between East and West.

This is a study of universality. The theory of universality uses fractal patterns to explain much of the world around us. Moreover, universality argues that there are similar patterns behind the most unpredictable events such as earthquakes, avalanches and stock market crashes.

The great political ideas and movements of the modern world were founded on a promise of universal emancipation. But in recent decades, much of the Left has grown suspicious of such aspirations. Critics see the invocation of universality as a form of domination or a way of speaking for others, and have come to favor a politics of particularism—often derided as “identity politics.” Others, both centrists and conservatives, associate universalism with twentieth-century totalitarianism and hold that it is bound to lead to catastrophe. This book develops a new conception of universality that helps us rethink political thought and action. Todd McGowan argues that universals such as equality and freedom are not imposed on us. They emerge from our shared experience of their absence and our struggle to attain them. McGowan reconsiders the history of Nazism and Stalinism and reclaims the universalism of movements fighting racism, sexism, and homophobia. He demonstrates that the divide between Right and Left comes down to particularity versus universality. Despite the accusation of identity politics directed against leftists, every emancipatory political project is fundamentally a universal one—and the real proponents of identity politics are the right wing. Through a wide range of examples in contemporary politics, film, and history, Universality and Identity Politics offers an antidote to the impasses of identity and an inspiring vision of twenty-first-century collective struggle.

The book discusses the fate of universality and a universal set in several set theories. The book aims at a philosophical study of ontological and conceptual questions around set theory. Set theories are ontologies. They posit sets and claim that these exhibit the essential properties laid down in the set theoretical axioms. Collecting these postulated entities quantified over poses the problem of universality. Is the collection of the set theoretical entities itself a set theoretical entity? What does it mean if it is, and what does it mean if it is not? To answer these questions involves developing a theory of the universal set. We have to ask: Are there different aspects to universality in set theory, which stand in conflict to each other? May inconsistency be the price to pay to circumvent ineffability? And most importantly: How far can axiomatic ontology take us out of the problems around universality?

(unseen), $12.95. Donnelly explicates and defends an account of human rights as universal rights. Considering the competing claims of the universality, particularity, and relativity of human rights, he argues that the historical contingency and particularity of human rights is completely compatible with a conception of human rights as universal moral rights, and thus does not require the acceptance of claims of cultural relativism. The book moves between theoretical argument and historical practice. Rigorous and tightly-reasoned, material and perspectives from many disciplines are incorporated. Paper edition Annotation copyrighted by Book News, Inc., Portland, OR

William Desmond sees religion, art, philosophy, and politics as essential and distinctive modes of human practice, manifestations of an intimate universality that illuminates individual and social being. They are also surprisingly permeable phenomena, and by observing their relations, Desmond captures notes of a clandestine conversation that transforms ontology.

Branching out from his earlier works providing a history and a theory of apophatic thinking, William Franke's newest book pursues applications across a variety of communicative media, historical periods, geographical regions, and academic disciplines--moving from the literary humanities and cultural theory and politics to more empirical fields such as historical anthropology, evolutionary biology, and cognitive science. On the Universality of What Is Not: The Apophatic Turn in Critical Thinking is an original philosophical reflection that shows how intransigent deadlocks debated in each of these arenas can be broken through thanks to the uncanny insights of apophatic vision. Leveraging Franke's distinctive method of philosophical, religious, and literary thinking and practice, On the Universality of What Is Not proposes a radically unsettling approach to answering (or suspending) perennial questions of philosophy and religion, as well as to dealing with some of our most pressing dilemmas at present at the university and in the socio-political sphere. In a style of exposition that is as lucid as it is poetic, deep-rooted tensions between alterity and equality in all these areas are exposed and transcended.

Scholars commonly take the Declaration of the Rights of Man and Citizen of 1789, written during the French Revolution, as the starting point for the modern conception of human rights. According to the Declaration, the rights of man are held to be universal, at all times and all places. But as recent crises around migrants and refugees have made obvious, this idea, sacred as it might be among human rights advocates, is exhausted. This book suggests that we need to think of a different idea of universality that exceeds the juridical universialism of the Declaration. Insurgent Universality investigates alternative trajectories of modernity that have been repressed, hindered, and forgotten. Investigating radical upheavals, Tomba excavates an alternative idea of universality that is based on popular political practices that disrupt and reject the existing political and economic order. The book shows how this tradition builds bridges between European and non-European political and social experiments.

There is no shortage of books about Le Corbusier, or Mies van der Rohe, or De Stijl. However, this book considers them in relation to each other, observing how a study of one can illuminate the works of the others. Going beyond a superficial look at the end-products of these architects, this book examines the philosophical foundations of their work, taking as its central theme the aim of universality, as opposed to the individual and the particular. Each of these three aimed at universality, but for each this concept took on a different form. The universality of De Stijl and artists like Van Doesburg and Mondrian resembled that of the universe itself: it was boundless, going beyond the limits of the canvas and seeking to abolish the wall as the boundary between interior and exterior space. In contrast, each of Le Corbusier’s creations was a self-contained universe within a clear frame, while Mies fluctuated between these two perspectives.