Are the performing arts really supposed to be so radical that, as John Cage once said in the context of music, “there is no noise, only sound,” since “he argued that any sounds we can hear can be music”? (WK 2007a; D. Harwood 1976) This radical tradition in performing arts, with music as an example here, can be contrasted with an opposing view in the older days, when “Greek philosophers and medieval theorists in music defined music as tones ordered horizontally as melodies, and vertically as harmonies. Music theory, within this realm, is studied with the presupposition that music is orderly and often pleasant to hear.” (WK 2007a) Contrary to these opposing traditions (and other views as will be discussed in the book), performing arts, in relation to both the body and its presence, is neither possible nor desirable to the extent that the respective ideologues on different sides would like us to believe. Needless to say, the challenge to these opposing traditions in performing arts does not imply that performing arts are worthless human endeavors, or that those fields of study related to performing arts like aesthetics, acoustics, communication studies, psychology, culture studies, sociology, religion, morality, and so on should be rejected too. Of course, neither of these extreme views is reasonable. Instead, this book provides an alternative, better way of understanding the future of performing arts, especially in the dialectic context of the body and its presence—while learning from different approaches in the literature but without favoring any one of them or integrating them, since they are not necessarily compatible with each other. In other words, this book offers a new theory (that is, the transdisiciplinary theory of performing arts) to go beyond the existing approaches in a novel way. If successful, this seminal project will fundamentally change the way that we think about performing arts, from the combined perspectives of the mind, nature, society, and culture, with enormous implications for the human future and what the author originally called its “post-human” fate.

Is culinary art really so exact that, as Delia Smith once wrote, “cooking is an exact art and not some casual game”? (BQ 2012) This exact view of cooking can be contrasted with an opposing observation by Tom Jaine, when he argued that, “if cooking becomes an art form rather than a means of providing a reasonable diet, then something is clearly wrong.” (BQ 2012a) Contrary to these opposing views (and other ones as will be discussed in the book), culinary art, in relation to both ingredients and techniques, is neither possible or impossible, nor desirable or undesirable, to the extent that the respective ideologues on different sides would like us to believe. Needless to say, this challenge to the opposing views of cooking does not mean that culinary art has no practical value, or that those interdisciplinary fields (related to culinary art) like food science, nutritional economics, food chemistry, food aesthetics, the ethics of killing for food, molecular gastronomy, food rheology, food photography, Shechita, the science of aphrodisiacs, and so on, are unimportant. Of course, neither of these extreme views is reasonable. Rather, this book offers an alternative, better way to understand the future of culinary art, especially in the dialectic context of ingredients and techniques—while learning from different approaches in the literature but without favoring any one of them or integrating them, since they are not necessarily compatible with each other. More specifically, this book offers a new theory (that is, the inquisitive theory of culinary art) to go beyond the existing approaches in a novel way. If successful, this seminal project is to fundamentally change the way that we think about culinary art in relation to ingredients and techniques from the combined perspectives of the mind, nature, society, and culture, with enormous implications for the human future and what the author originally called its “post-human” fate.

Is waste (or trash) really so useless that, as William Faulkner once wrote, “[r]ead everything—trash, classics, good and bad, and see how they do it. . . . If it is good, you’ll find out. If it’s not, throw it out the window”? (TE 2012) Interestingly, this critical view of waste (or trash) can be contrasted with an opposing observation by Isaac Bashevis Singer, who once famously said that “the waste basket is the writer’s best friend.” (TE 2012a) Contrary to these opposing views (and other ones as will be discussed in the book), waste, in relation to both uselessness and usefulness is neither possible or impossible, nor desirable or undesirable to the extent that the respective ideologues on different sides would like us to believe. Of course, this challenge to the opposing views of waste does not imply that waste has no practical value, or that those interdisciplinary fields (related to waste) like epidemiology, global warming, waste management, low-carbon economics, ethical consumerism, resource recovery, freeganism, environmental justice, space debris, and so on are unimportant. Of course, neither of these extreme views is reasonable. Rather, this book offers an alternative, better way to understand the future of waste, especially in the dialectic context of uselessness and usefulness—while learning from different approaches in the literature but without favoring any one of them or integrating them, since they are not necessarily compatible with each other. More specifically, this book offers a new theory (that is, the transfigurative theory of waste) to go beyond the existing approaches in a novel way. If successful, this seminal project is to fundamentally change the way that we think about waste in relation to uselessness and usefulness from the combined perspectives of the mind, nature, society, and culture, with enormous implications for the human future and what the author originally called its “post-human” fate.

Are sports really supposed to be so competitive that, as Henry R. Sanders once famously said, ""Men, I'll be honest. Winning is...the only thing!""? (WK 2012) This competitive view of sports can be contrasted with a critical view by William Shakespeare, who wrote in Othello (Act. iv. Sc. 1), ""They laugh that win."" (BART 2012) Contrary to these opposing views (and other ones, as will be discussed in the book), sports (in relation to both training and winning) are neither possible (or impossible)...

Is the invention of accounting so useful that, as Charlie Munger once said, “you have to know accounting. It's the language of practical business life. It was a very useful thing to deliver to civilization. I've heard it came to civilization through Venice which of course was once the great commercial power in the Mediterranean”? (WOO 2013) This positive view on accounting can be contrasted with an opposing view by Paul Browne that “the recent [accounting] scandals have brought a new level of attention to the accounting profession as gatekeepers and custodians of social interest.” (DUM 2013) Contrary to these opposing views (and other ones as will be discussed in the book), accounting (in relation to addition and subtraction) are neither possible (or impossible) nor desirable (or undesirable) to the extent that the respective ideologues (on different sides) would like us to believe. Of course, this reexamination of different opposing views on accounting does not mean that the study of addition and subtraction is useless, or that those fields (related to accounting)—like bookkeeping, auditing, forensics, info management, finance, philosophy of accounting, accounting ethics, lean accounting, mental accounting, environmental audit, creative accounting, carbon accounting, social accounting, and so on—are unimportant. (WK 2013) In fact, neither of these extreme views is plausible. Rather, this book offers an alternative (better) way to understand the future of accounting in regard to the dialectic relationship between addition and subtraction—while learning from different approaches in the literature but without favoring any one of them (nor integrating them, since they are not necessarily compatible with each other). More specifically, this book offers a new theory (that is, the double-sided theory of accounting) to go beyond the existing approaches in a novel way and is organized in four chapters. This seminal project will fundamentally change the way that we think about accounting in relation to addition and subtraction from the combined perspectives of the mind, nature, society, and culture, with enormous implications for the human future and what I originally called its “post-human” fate.

Is migration really so constructive that, as Ralph Emerson (1909) once wrote, in the context of the New World, “asylum of all nations . . . will construct a new race, a new religion, a new state, a new . . . smelting-pot”? (WK 2012) This noble lie—the “melting pot” in the 20th century—can be contrasted with an opposing noble lie of the “salad bowl” in the 21st century, when those in multiculturalism like Tariq Modood (2007) argue nowadays that multiculturalism “is most timely and necessary, and . . . we need more not less.” (WK 2012a) Contrary to these opposing noble lies (and other views as will be discussed in the book), migration, in relation to both the Same and the Others, is neither possible or impossible, nor desirable or undesirable, to the extent that the respective ideologues on different sides would like us to believe. Surely, this exposure of the opposing noble lies about migration does not mean that the specific field of study on migration is a waste of time, or that those interdisciplinary fields (related to the study of migration) like animal migration, gene migration, diaspora politics, culural assimlation, human trafficking, urbanization, brain drain, tourism, ethnic cleansing, environmental migration, globalization, religious persecution, national identity, gentrification, fifth column, migration art, xenophobia, space colonization, multiculturalism, and so on are worthless. Needless to say, neither of these extreme views is reasonable. Instead, this book offers an alternative, better way to understand the future of migration, especially in the dialectic context of the Same and the Others—while learning from different approaches in the literature but without favoring any one of them or integrating them, since they are not necessarily compatible with each other. More specifically, this book offers a new theory (that is, the theory of the cyclical progression of migration) to go beyond the existing approaches in a novel way. If successful, this seminal project is to fundamentally change the way that we think about migration in relation to Sameness, Otherness, and identity, from the combined perspectives of the mind, nature, society, and culture, with enormous implications for the human future and what the author originally called its “post-human” fate.

Can transportation really have such a destructive impact on society that, as Jay Holtz Kay (1998) once forcefully wrote, with the automobile industry as an example, that “the modern consequences of heavy automotive use contribute to the use of non-renewable fuels, a dramatic increase in the rate of accidental death, social isolation, the disconnection of community, the rise in obesity, the generation of air and noise pollution, urban sprawl, and urban decay”? (WK 2012) This negative expectation from transportation, with the automobile industry as an example here, can be contrasted with an opposing (positive) expectation in the old “glory days” when, as Skip McGoun (2012) thus reminded us, “we have sung songs about the glory and wonder that surrounds the very concept of the car. Examples of this range from the 1909 tune, ‘In My Merry Oldsmobile,’ to what is considered to be the first rock and roll song, ‘Rocket 88,’ in 1949. . . . Motion pictures have portrayed . . . expensive sleek sports cars . . . associated with wealth and success. . . . One commercial described Hell as being a place where a teenager would have to drive a minivan!” Contrary to these opposing expectations (and other views as will be discussed in the book), transportation, in relation to both networks and operations, is neither possible or impossible, nor desirable or undesirable, to the extent that the respective ideologues on different sides would like us to believe. This challenge to the opposing expectations from transportation does not mean that transportation is useless, or that those interdisciplinary fields (related to transportation studies) like urban planning, environmental sustainability, migration, tourism, transport economics, traffic engineering, transportation technology, energy efficiency, the tragedy of the commons, and so on are unimportant. Needless to say, neither of these extreme views is reasonable. Rather, this book offers an alternative, better way to understand the future of transportation, especially in the dialectic context of networks and operations—while learning from different approaches in the literature but without favoring any one of them or integrating them, since they are not necessarily compatible with each other. More specifically, this book offers a new theory (that is, the panoramic theory of transportation) to go beyond the existing approaches in a novel way. If successful, this seminal project is to fundamentally change the way that we think about transportation in relation to networks and operations from the combined perspectives of the mind, nature, society, and culture, with enormous implications for the human future and what the author originally called its “post-human” fate.

Are natural resources really so limited that, as Mahatma Gandhi once famously said, “Earth provides enough to satisfy every man’s need, but not every man’s greed”? (TE 2012) This limiting view of natural resources can be contrasted with an opposing view by John Maynard Keynes, who “summarized Say’s Law as ‘supply creates its own demand’” but then “turned Say’s Law on its head in the 1930s by declaring that demand creates its own supply,” so whenever a demand exists, there will be resources to create the supply. (EN 2012) Contrary to these opposing views (and other ones as will be discussed in the book), natural resources, in relation to both diversity and discontinuity are neither possible or impossible, nor desirable or undesirable to the extent that the respective ideologues on different sides would like us to believe. Needless to say, this challenge to the opposing views of natural resources does not mean that natural resources are unimportant, or that those interdisciplinary fields (related to natural resources) like conservation biology, environmental management, ecological economics, political ecology, environmental ethics, adaptive management, genetic engineering, Malthusianism, and so on are not worth studying. Of course, neither of these extreme views is reasonable. Rather, this book offers an alternative, better way to understand the future of natural resources, especially in the dialectic context of diversity and discontinuity—while learning from different approaches in the literature but without favoring any one of them or integrating them, since they are not necessarily compatible with each other. More specifically, this book offers a new theory (that is, the resilient theory of natural resources) to go beyond the existing approaches in a novel way. If successful, this seminal project is to fundamentally change the way that we think about natural resources in relation to diversity and discontinuity from the combined perspectives of the mind, nature, society, and culture, with enormous implications for the human future and what the author originally called its “post-human” fate.

Is a baby whose personality has been chosen from a gene supermarket still a human? If we choose what we create what happens to morality? Is this the end of human nature? The dramatic advances in DNA technology over the last few years are the stuff of science fiction. It is now not only possible to clone human beings it is happening. For the first time since the creation of the earth four billion years ago, or the emergence of mankind 10 million years ago, people will be able to choose their children's' sex, height, colour, personality traits and intelligence. It will even be possible to create 'superhumans' by mixing human genes with those of other animals for extra strength or longevity. But is this desirable? What are the moral and political consequences? Will it mean anything to talk about 'human nature' any more? Is this the end of human beings? Our Posthuman Future is a passionate analysis of the greatest political and moral problem ever to face the human race.

Is it really true that martial arts, in spite of their popularity in this day and age of ours, have, at their deepest level, the promised land of “self-knowledge,” “the expression of beauty,” or something highly spiritual to be pursued for the human soul? Or, to put it in a different way, what exactly makes martial arts so amazing that, somehow, they will eventually lead the practitioners to the spiritual realm of self-cultivation in its highest depth? Contrary to the conventional wisdom about martial arts as held by many over the ages, this popular view about martial arts has become so legendary that their dark sides have yet to be systematically explored and that the lofty aims of martial arts are neither possible nor desirable to the extent that their proponents would like us to believe. Of course, this is not to say that the very tradition of martial arts is absolutely useless, or that the literature on martial arts hitherto existing in history is spiritually unworthy to be appreciated. Instead, this book constructively offers an alternative (better) way to understand the nature of martial arts, in special relation to the body and spirit of warriors—while learning from different views in the literature, without favoring any one of them (nor integrating them, as they are not necessarily compatible with each other), and, in the end, transcending them towards a new horizon not conceived before. This seminal view, if proven valid, will fundamentally change the legendary way that people have thought about martial arts—from the combined perspectives of the mind, nature, society, and culture, with enormous implications for the human future and what I originally called its “post-human” fate. _____________________