Transcendental Guilt challenges traditional ways of understanding moral philosophy by proposing, instead of mainstream ethical theorizing, a serious moral reflection on our ethical finitude, focusing on the concept of guilt. It argues that guilt plays a 'transcendental' role in our ethical lives by being constitutive of the seriousness characteristic of the moral point of view.

The Varieties of Transcendence traces American pragmatist thought on religion and its relevance for theorizing religion today. The volume establishes pragmatist concepts of religious individualization as powerful alternatives to the more common secularization discourse. In stressing the importance of Josiah Royce’s work, it emphasizes religious individualism’s compatibility with community. At the same time, by covering all of the major classical pragmatist theories of religion, it shows their kinship and common focus on the interrelation between the challenges of contingency and the semiotic significance of transcendence.

Since Barry Stroud's classic paper in 1968, the general discussion on transcendental arguments tends to focus on examples from theoretical philosophy. It also tends to be pessimistic, or at least extremely reluctant, about the potential of this kind of arguments. Nevertheless, transcendental reasoning continues to play a prominent role in some recent approaches to moral philosophy. Moreover, some authors argue that transcendental arguments may be more promising in moral philosophy than they are in theoretical contexts. Against this background, the current volume focuses on transcendental arguments in practical philosophy. Experts from different countries and branches of philosophy share their views about whether there are actually differences between “theoretical” and “practical” uses of transcendental arguments. They examine and compare different versions of transcendental arguments in moral philosophy, explain their structure, and assess their respective problems and promises. This book offers all those interested in ethics, meta-ethics, or epistemology a more comprehensive understanding of transcendental arguments. It also provides them with new insights into uses of transcendental reasoning in moral philosophy.

The essays collected in this volume and authored by Sami Pihlström emphasize that our relation to the world we live in and seek to represent and get to know better through our practices of conceptualization and inquiry is irreducibly valuational. There is no way of even approaching, let alone resolving, the philosophical issue of realism without drawing due attention to the ways in which human values are inextricably entangled with even the most purely “factual” projects of inquiry we engage in. This entanglement of the factual and the normative is, as explicitly argued in Chapter 7 but implicitly suggested in all the other chapters as well, both pragmatic (practice-embedded and practice-involving) and transcendental (operating at the level of the necessary conditions for the possibility of our representing and cognizing the world in general). The author claims we need to carefully examine the complex relations of realism, value, and transcendental arguments at the intersection of pragmatism and analytic philosophy. This book does so by offering case-studies of various important neopragmatists and philosophers close to the pragmatist tradition, including Hilary Putnam, Nicholas Rescher, Joseph Margolis, and Ludwig Wittgenstein. It appeals to scholars and advanced graduate students focusing on pragmatism and analytic philosophy.

Winner, 2015 CSCP Symposium Book Award Moral Emotions builds upon the philosophical theory of persons begun in Phenomenology and Mysticism and marks a new stage of phenomenology. Author Anthony J. Steinbock finds personhood analyzing key emotions, called moral emotions. Moral Emotions offers a systematic account of the moral emotions, described here as pride, shame, and guilt as emotions of self-givenness; repentance, hope, and despair as emotions of possibility; and trusting, loving, and humility as emotions of otherness. The author argues these reveal basic structures of interpersonal experience. By exhibiting their own kind of cognition and evidence, the moral emotions not only help to clarify the meaning of person, they reveal novel concepts of freedom, critique, and normativity. As such, they are able to engage our contemporary social imaginaries at the impasse of modernity and postmodernity.

Bloggers confessing that they waste food, non-governmental organizations naming corporations selling unsustainably harvested seafood, and veterans apologizing to Native Americans at the Standing Rock Sioux Reservation for environmental and social devastation caused by the United States government all signal the existence of action-oriented guilt and identity-oriented shame about participation in environmental degradation. Environmental Guilt and Shame demonstrates that these moral emotions are common among environmentally friendly segments of the United States but have received little attention from environmental ethicists though they can catalyze or hinder environmental action. Concern about environmental guilt and shame among “everyday environmentalists” reveals the practical, emotional, ethical, and existential issues raised by environmental guilt and shame and ethical insights about guilt, shame, responsibility, agency, and identity. A typology of guilt and shame enables the development and evaluation of these ethical insights. Environmental Guilt and Shame makes three major claims: first, individuals and collectives, including the diffuse collectives that cause climate change, can have identity, agency, and responsibility and thus guilt and shame. Second, some agents, including collectives, should feel guilt and/or shame for environmental degradation if they hold environmental values and think that their actions shape and reveal their identity. Third, a number of conditions are required to conceptually, existentially, and practically deal with guilt and shame's effects on agents. These conditions can be developed and maintained through rituals. Existing rituals need more development to fully deal with individual and collective guilt and shame as well as the anthropogenic environmental degradation that may spark them.

NEW YORK TIMES BEST SELLER • A TODAY SHOW #ReadWithJenna BOOK CLUB PICK! • Finalist for the WOMEN'S PRIZE Yaa Gyasi's stunning follow-up to her acclaimed national best seller Homegoing is a powerful, raw, intimate, deeply layered novel about a Ghanaian family in Alabama. Gifty is a sixth-year PhD candidate in neuroscience at the Stanford University School of Medicine studying reward-seeking behavior in mice and the neural circuits of depression and addiction. Her brother, Nana, was a gifted high school athlete who died of a heroin overdose after an ankle injury left him hooked on OxyContin. Her suicidal mother is living in her bed. Gifty is determined to discover the scientific basis for the suffering she sees all around her. But even as she turns to the hard sciences to unlock the mystery of her family's loss, she finds herself hungering for her childhood faith and grappling with the evangelical church in which she was raised, whose promise of salvation remains as tantalizing as it is elusive. Transcendent Kingdom is a deeply moving portrait of a family of Ghanaian immigrants ravaged by depression and addiction and grief—a novel about faith, science, religion, love. Exquisitely written, emotionally searing, this is an exceptionally powerful follow-up to Gyasi's phenomenal debut.

The Oxford Handbook of Transcendentalism offers an ecclectic, comprehensive interdisciplinary approach to the immense cultural impact of the movement that encompassed literature, art, architecture, science, and politics.

"What can guilt, the painful sting of the bad conscience, tell us about who we are as human beings? Being Guilty seeks to answer this question through an examination of the views of Kant, Schelling, Schopenhauer, Paul Rée, Nietzsche, and Heidegger on guilt, freedom, responsibility, and conscience. The concept of guilt has not received sufficient attention from scholars of the history of German philosophy. Being Guilty addresses this lacuna and shows how the philosophers' arguments can be more deeply grasped once read in their historical context. A main claim of the book is that this history could be read as proceeding dialectically. Thus, in Kant, Schelling, and Schopenhauer, we find variations on the idea that guilt is justified because the human agent is a free cause of his or her own being-a causa sui-and thus responsible for his or her "ontological guilt." In contrast, in Rée and Nietzsche these ideas are rejected and the conclusion is reached that guilt is not justified, but is explainable psychologically. Finally, in Heidegger we find a synthesis of sorts, where the idea of causa sui is rejected, but ontological guilt is retained and guilt is seen as possible, because for Heidegger a condition of possibility of guilt is that we are ontologically guilty yet not causa sui. In the process of unfolding this trajectory, the various philosophers' views on these and many other issues are examined in detail"--

As we strive for good, through our fear and sense of lack, we inadvertently give power to a coalition that infuses cultures in a philosophy of eternal conflict and domination as a means of preserving civic order, that is controlled by promises of greater good while guiding policies and actions protect and produces a world of haves and have-nots. The deeper impulse of the Soul to thrive and transform itself into loving is an eternal force and is unstoppable in the long run. Though ominous, these times embody a great opportunity for humanity to change the narrative. To do so we need to rise above the inversion layer of shadows into transcendent realms and resources. Prophecy portends a “new day and new dawn.” We are that promise. We live in a time that invites a vision for humanity and leadership based on integrity and spiritual awakening. Remember. As we incarnate into the human condition, the most essential and most forgotten element of life for each of us is that we are the ones that bring love. In our first breath, we encounter an overwhelming challenge to identify with the world in which we find ourselves and forget the world of love from whence we came. I invite you to engage in an exploration of Self that is continuous and reveals the truth of life without fear, inspired by Soul and guided by love. Consider perhaps that the promise of a “new day and new dawn” refers simply to a change of heart. Transcendental Leadership occurs when we connect to our visionary nature, awaken to an integral perspective, and apply our greater virtue and spiritual depth in response to the challenges and callings of life.