Strange Wonder confronts Western philosophy's ambivalent relationship to the Platonic "wonder" that reveals the strangeness of the everyday. On the one hand, this wonder is said to be the origin of all philosophy. On the other hand, it is associated with a kind of ignorance that ought to be extinguished as swiftly as possible. By endeavoring to resolve wonder's indeterminacy into certainty and calculability, philosophy paradoxically secures itself at the expense of its own condition of possibility. Strange Wonder locates a reopening of wonder's primordial uncertainty in the work of Martin Heidegger, for whom wonder is first experienced as the shock at the groundlessness of things and then as an astonishment that things nevertheless are. Mary-Jane Rubenstein traces this double movement through the thought of Emmanuel Levinas, Jean-Luc Nancy, and Jacques Derrida, ultimately thematizing wonder as the awesome, awful opening that exposes thinking to devastation as well as transformation. Rubenstein's study shows that wonder reveals the extraordinary in and through the ordinary, and is therefore crucial to the task of reimagining political, religious, and ethical terrain.

Like your thumbprint, all people are unique and wonderfully made. Every person has a great deal to offer in this Wonderfully Weird life. But little will happen the way it should unless we embark on a weird adventure that will lead us to our very best uniqueness. As a Christian this should involve, first, a strange inner investigation of how we have been made on the inside, the Wonderfully Weird Image of God within, and then develop a unique life plan centered on the certainties uncovered in that investigation. One of the strongest temptations in life, as we look around us, is to become so busy and absorbed by possessions we forget to develop our Wonderfully Weird self and life we have been created to live. Our journey must start from within. and our life road map must be suitable for us, targets that resonate within our hearts, guiding us to our deepest needs. And as we shoot for these goals, we should always use our unique gifts for the good of others as well as ourselves. For only in this way will we reach our Wonderfully Weird potential for which we were created.

A New York Times Editors' Choice and Notable Book of 2021 "Best Science Fiction, Fantasy and Horror of 2021"—The Washington Post From one of the most exciting voices in contemporary Chinese literature, an uncanny and playful novel that blurs the line between human and beast… In the fictional Chinese city of Yong’an, an amateur cryptozoologist is commissioned to uncover the stories of its fabled beasts. These creatures live alongside humans in near-inconspicuousness—save their greenish skin, serrated earlobes, and strange birthmarks. Aided by her elusive former professor and his enigmatic assistant, our narrator sets off to document each beast, and is slowly drawn deeper into a mystery that threatens her very sense of self. Part detective story, part metaphysical enquiry, Strange Beasts of China engages existential questions of identity, humanity, love and morality with whimsy and stylistic verve.

Wonder has been celebrated as the quintessential passion of childhood. From the earliest stages of our intellectual history, it has been acclaimed as the driving force of inquiry and the prime passion of thought. Yet for an emotion acknowledged so widely for the multiple roles it plays in our lives, wonder has led a singularly shadowy existence in recent reflections. Philosophers have largely passed it over in silence; emotion theorists have shunned it as a case that sits awkwardly within their analytical frameworks. So what is wonder, and why does it matter? In this book, Sophia Vasalou sketches a "grammar" of wonder that pursues the complexities of wonder as an emotional experience that has carved colorful tracks through our language and our intellectual history, not only in philosophy and science but also in art and religious experience. A richer grammar of wonder and broader window into its past can give us the tools we need for thinking more insightfully about wonder, and for reflecting on the place it should occupy within our emotional lives.

Explore the mind and world of the brilliant neurosurgeon-turned-Sorcerer Supreme Doctor Stephen Strange Marvel Comics legends Stan Lee and Steve Ditko first introduced Doctor Stephen Strange to the world in 1963—and his spellbinding adventures have wowed comic book fans ever since. Over fifty years later, the brilliant neurosurgeon-turned-Sorcerer Supreme has finally travelled from the pages of comics to the big screen, introducing a new generation of fans to his mind-bending mysticism and self-sacrificing heroics. In Doctor Strange and Philosophy, Mark D. White takes readers on a tour through some of the most interesting and unusual philosophical questions which surround Stephen Strange and his place in the Marvel Universe. Essays from two-dozen Philosophers Supreme illuminate how essential philosophical concepts, including existentialism, epistemology, metaphysics, and ethics, relate to the world of Doctor Strange. Fans will find answers to all their Strange questions: How does Doctor Strange reconcile his beliefs in science and magic? What does his astral self say about the relationship between mind and body? Why is he always so alone? And what does he mean when he says we’re just “tiny momentary specks within an indifferent universe”—and why was he wrong? You won’t need the Eye of Agamotto to comprehend all that is wise within. Doctor Strange and Philosophy offers comic book fans and philosophers alike the chance to dive deeper into the world of one of Marvel’s most mystical superheroes.

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A bold, theoretical, and pragmatic book that looks to soil as a symbol for constructive possibilities for hope and planetary political action in the Anthropocene. Climate change is here. Its ravaging effects will upend our interconnected ecosystems, and yet those effects will play out disproportionately among the planet’s nearly 8 billion human inhabitants. On the Ground explores how one might account for the many paradoxical tensions posed by the Anthropocene: tensions between planetarity and particularity, connectivity and contextuality, entanglement and exclusion. Using the philosophical and theological idea of “ground,” Van Horn argues that ground—when read as earth-ground, as soil—offers a symbol for conceiving of the effects of climate change as collective and yet located, as communal and yet differential. In so doing, he offers critical interventions on theorizations of hope and political action amid the crises of climate change. Drawing on soil science, theopoetics, feminist ethics, poststructuralism, process philosophy, and more, On the Ground asks: In the face of global climate catastrophe, how might one theorize this calamitous experience as shared and yet particular, as interconnected and yet contextual? Might there be a way to conceptualize our interconnected experiences without erasing critical constitutive differences, particularly of social and ecological location? How might these conceptual interventions catalyze pluralistic, anti-racist planetary politics amid the Anthropocene? In short, the book addresses these queries: What philosophical and theological concepts can soil create? How might soil inspire and help re-imagine forms of planetary politics in the midst of climate change? On the Ground thus roots us in a robust theoretical symbol in the hopes of producing and proliferating intersectional responses to climate change.

In Balanced Wonder: Experiential Sources of Imagination, Virtue, and Human Flourishing, Jan B. W. Pedersen digs deep into the alluring topic of wonder and argues in a scholarly yet accessible way that the experience of wonder, when balanced, serves as a strong contributor to human flourishing. Along the way, Pedersen describes seven properties of wonder and shows how wonder it is distinct from other altered states, including awe, horror, the sublime, curiosity, amazement, admiration, and astonishment. Examining the contribution of both emotion and imagination in the experience of wonder--—filtered through the Neo-Aristotelian work of philosophers Douglas Rasmussen, Alasdair MacIntyre, and Martha Nussbaum--—Pedersen also makes it clear that wonder may contribute to human flourishing in various ways, such as the widening of perception, extension of moral scope or sensitivity, a wondrous afterglow, openness, humility, an imaginative attitude, reverence, and gratitude. Importantly, for wonder to act as a strong contributor to human flourishing one needs to wonder at the right thing, in the right amount, in at the right time, in the right way, and for the right purpose.

Why did Gower choose to write his most famous poem in English? New insights into his purpose and the context and tradition of the poem are presented here. After establishing his reputation as a literary author by means of his French and Latin verse, Gower came to recognize the possibilities which English held for serious poetry only in the 1380s. This book gives sustained attentionto the implications of this language choice for the form, readership, religious position, and lay authority of his best-known work, the Confessio Amantis.The author argues that in all of his moral-political-theological writings, Gower's stance as a satirist and publicist is more markedly lay, and more rhetorically momentous for reasons associated with this lay status, than is generally thought. But during the 1380s, the conditions for writing lay public poetry in English made the Confessio a truly remarkable feat, for Gower and for English poetry. Notwithstanding the poem's formal debt to aristocratic literature and the evident elitism of its earliest known readership, the Confessio imagines a broader and more popular audience than do the Vox and the Mirour, modulating its author's vision into a comparatively muted register by appropriating the oblique strategies ofOvidian myth, Ovidian art of love, affective devotional writing, and romance. The resulting "public poetry" is at once subtly accommodated to the conditions for writing in English and profoundly significant for the development ofthe English poetic tradition. T. Matthew N. McCabe is Assistant Professor of English at Ambrose University College (Calgary).