The Militant Intellect offers a way of rethinking the relationship between critical theory and politics. How does critical theory become self-conscious of its own relation to politics? How does it contribute to change the world through its reinterpretation of it? These are some of the questions that drive The Militant Intellect. In this book Andrés Fabián Henao Castro argues that critical theory cultivates the militancy of the general intellect by training that intellect to work towards the intersectional and structural death of the colonist and thus to envision at the same time the materialization of that feminist decolonial communist queer marronage world that constitutes its horizon. Henao Castro borrows and expands on Gilles Deleuze and Félix Guattari’s idea of conceptual persona to qualify the intellectual labor of critical theory as an undisciplined field, that performs its labor through the creation of conceptual personae capable of subjectivizing critical thought. Doing so, The Militant Intellect argues for the indispensable reinterpretation of Plato’s Philosopher Sovereign, Karl Marx’s Communist, Frantz Fanon’s Rebel, Jacques Derrida’s Specter, Gayatri Spivak’s Subaltern, Saidiya Hartman’s Wayward Life, Jacques Rancière’s Ignorant Schoolmaster, Judith Butler’s Antigone/Ismene, and Jordy Rosenberg’s Fox as compelling personifications of intellectual militancy for the general intellect to have new scripts capable of cultivating the virtuosity of its more revolutionary performances.

Whether the world ends tomorrow or lasts for centuries, we all exist in a 'climate' of the End of Days. As Thomas Merton wrote, 'We live in an age of two superimposed eschatologies: that of secular anxieties and hopes, and that of revealed fulfillment. Sometimes the first is merely mistaken for the second, sometimes it results from complete denial and despair of the second.' The 'end of time' obviously relates to history, but-just as obviously-it cannot be contained within it. Legends of the End have always been with us; every spiritual tradition that has a story of the beginning of things must also have one of their final end-the end of the earth, of the universe, of time itself. And just as all such myths symbolize invisible realities, so every historical event is precisely an invisible reality made visible and tangible. This book takes a look at eight Legends of the End: Hindu, Buddhist, Zoroastrian, Jewish, Christian, Muslim, Hopi, and Lakota. When these stories are placed side-by-side, great differences and startling similarities become apparent-similarities both in broad outlines and in minute details. In light of this traditional lore, the author begins and concludes with a penetrating spiritual meditation on the meaning of the End. Without a grasp of this meaning, to date the End is impossible. With such a grasp, even the most accurate dating is irrelevant, for to know the meaning of the End of Days is already to be beyond it. 'Charles Upton is a serious thinker from whom I have learned much. His writing merits close attention.' - Huston Smith, author of The World's Religions, etc.

The rise of black radicalism in the 1960s was a result of both the successes and the failures of the civil rights movement. The movement's victories were inspirational, but its failures to bring about structural political and economic change pushed many to look elsewhere for new strategies. During this era of intellectual ferment, the writers, editors, and activists behind the monthly magazine Liberator (1960–71) were essential contributors to the debate. In the first full-length history of the organization that produced the magazine, Christopher M. Tinson locates the Liberator as a touchstone of U.S.-based black radical thought and organizing in the 1960s. Combining radical journalism with on-the-ground activism, the magazine was dedicated to the dissemination of a range of cultural criticism aimed at spurring political activism, and became the publishing home to many notable radical intellectual-activists of the period, such as Larry Neal, Ossie Davis, Ruby Dee, Harold Cruse, and Askia Toure. By mapping the history and intellectual trajectory of the Liberator and its thinkers, Tinson traces black intellectual history beyond black power and black nationalism into an internationalism that would shape radical thought for decades to come.

Originally published in 1966 and translated by Bernard Miall, Gladstone traces William Gladstone’s career from his election to Parliament in 1832, to his funeral in Westminster Abbey. The book portrays Gladstone as a firm adherent of Toryism and it describes his relations with Peel and Palmerston, as well as giving a well-founded account of his growing Liberalism and his rivalry with Disraeli. Eyck has written a generous and perceptive account of Gladstone’s life and career which since its first publication in 1938 has become generally recognized as a valuable contribution to the history of the nineteenth century.

The System of Antichrist examines the present religious and cultural scene from the standpoint of traditional metaphysics and critiques the New Age spiritualities within their postmodern context. Its many references to Rene Guenon and Frithjof Schuon also help introduce these important but little-known 'traditionalist' thinkers. The book presents lore relating to the 'latter days' of the present cycle from the vantage point of comparative religion, drawing upon relevant doctrines from Buddhism, Hinduism, Judaism, Christianity, Islam, Zoroastrianism, and the Native American traditions. It also speculates upon the social, psychic, and spiritual nature of that being known to Christianity, Judaism, and Islam as the Antichrist, presenting him as both an individual and a system and warning those willing to be warned against the spiritual seduction and terror he represents, and against the regime which will be-and is-the social expression of that seduction and that terror. Finally, in tracing the roots of Antichrist in the fallen nature of man, the author sketches the particular quality of spirituality proper to apocalyptic times, the dangers it faces, the unique opportunities open to it. And along the way he describes his own course from the 'spiritual revolution' of the 1960s, through the world of New Age spiritualities, to the threshold of traditional esoterism and metaphysics. As he says, speaking of the angst that characterizes the modern world: 'The specific medicine for the shock of despair is the deeper shock of meaning. Nothing but the weight of eternity, breaking through the thin, brittle shell of the postmodern sky, can set us on our feet.'"