“Presence and Absence is a book of importance for all who are actively engaged in the philosophical enterprise, whatever their differing persuasions. It shows philosophy to be flourishing in the midst of its own self-proclaimed signs of morbidity.” – The Review of Metaphysics “A splendid, provocative and profound work, this book explores the manifold ways in which the contrast of presence and absence operate to establish the possibility of human discourse and truthfulness...belongs in every philosophy collection.” – Choice “Quite simply a superb book, which deserves more than one careful reading. A fresh, unified treatment of a grand philosophical theme, the theme of the connections between thought, truth, and being.” – Man and World “A thoughtful book about thoughtfulness and truthfulness and their ontological conditions. Simply put, this is a book that will reward its careful reader a hundredfold, for Sokolowski is a speaker who says things in ways that are provocative, exciting, and invariably insightful.” – Journal of the British Society for Phenomenology “Has few peers in phenomenological literature.” – International Philosophical Quarterly “[Sokolowski is] an original thinker of the first rank, who has significantly furthered the path of phenomenological philosophy. As well as being an exciting synthesis, a thinking of the previously unthought in predecessors, and a ground-breaking movement, this work is written with a sensitivity to language and its graceful use that one would hope for from one exploring its richness and power.” – Human Studies

Winner of the 2012 National Translation Award “What Sinan [Antoon] has done with In the Presence of Absence is a kind of miraculous work of dedication and love. Reading this volume is sheer enjoyment and sublimity.” —Saadi Yousef “There are two maps of Palestine that politicians will never manage to forfeit: the one kept in the memories of Palestinian refugees, and that which is drawn by Darwish’s poetry.” —Anton Shammas One of the most transcendent poets of his generation, Darwish composed this remarkable elegy at the apex of his creativity, but with the full knowledge that his death was imminent. Thinking it might be his final work, he summoned all his poetic genius to create a luminous work that defies categorization. In stunning language, Darwish’s self-elegy inhabits a rare space where opposites bleed and blend into each other. Prose and poetry, life and death, home and exile are all sung by the poet and his other. On the threshold of im/mortality, the poet looks back at his own existence, intertwined with that of his people. Through these lyrical meditations on love, longing, Palestine, history, friendship, family, and the ongoing conversation between life and death, the poet bids himself and his readers a poignant farewell.

Safeguarding the distinction between God and world has always been a basic interest of negative theology. But sometimes it has overemphasized divine transcendence in a way that made it difficult to account for the sense of God's present activity and experienced actuality. Criticisms of the Western metaphysics of presence have made this even more difficult to conceive. On the other hand, there has been a widespread attempt in recent years to base all theology on (religious) experience; the Christian church celebrates God's presence in its central sacraments of baptism and Eucharist; process thought has re-conceptualized God's presence in panentheistic terms; and some have argued that God might be poly-present, not omnipresent. But what does it mean to say that God is present or absent? For Jews, Christians, and Moslems alike God is not an inference, an absentee entity of which we can detect only faint traces in our world. On the contrary, God is present reality, indeed the most present of all realities. However, belief in God's presence cannot ignore the widespread experience of God's absence. Moreover, there is little sense in speaking of God's absence if it cannot be distinguished from God's non-presence or non-existence. So how are we to understand the sense of divine presence and absence in religious and everyday life? This is what the essays in this volume explore in the biblical traditions, in Jewish and Christian theology and philosophy, and in contemporary philosophy of religion.

Nobel Prize winner Pablo Neruda wrote often about the natural world and the beloved objects he surrounded himself with. In this beautiful printing of Poirot’s classic work—featuring new scans from newly made prints—we come to know the poet’s magical world through his poems, his houses, the wonderful things he collected, and his friends.

In studying material culture, anthropologists and archaeologists use meaningful physical objects from a culture to help understand the less tangible aspects of that culture, such as societal structure, rituals, and values. What happens when these objects are destroyed, by war, natural disaster, or other historical events? Through detailed explanations of eleven international case studies, the contributions reveal that the absence of objects can be just as telling as their presence, while the objects created to memorialize a loss also have important cultural implications. Covering everything from organ donation, to funerary rituals, to prisoners of war, The Archaeology of Absence is written at an important intersection of archaeological and anthropological study. Divided into three sections, this volume uses the "presence" of absence to compare cultural perceptions of: material qualities and created memory, the mind/body connection, temporality, and death. This rich text provides a strong theoretical framework for anthropologists and archaeologists studying material culture.

How is Yahweh to be differentiated from other deities? What is Yahweh's relationship to Israel in exile?".

In a consumer-driven and technologized world, can we still experience the mystery of God? This book answers yes by exploring the rich resources of the Christian tradition of thinking and speaking about God. Focusing on God’s dialectical character—divine availability (“presence”) and divine excess (“absence”)—and the belief that “God is love” (1 John 4:16), professor Anthony J. Godzieba tracks how God became a problem in Western culture, then responds by showing how human experience is open to divine transcendence and how that openness encounters the revelation of God as Trinity. The book’s contemporary edge comes from its insistence that belief as embodied performance is the most authentic way to participate in the mystery of God’s love, which is “the answer to the mystery of the world and human beings” (Walter Kasper).

Art theory', understood as those forms of aesthetics, art history and criticism which began in the Enlightenment and culminated in 'high modernism', is now at an end. These essays, examining the interdependencies of advertising, film, painting and photography, constitute a call for a 'new art theory' - a practice of writing whose end is to contribute to a general 'theory of representations': an understanding of the modes and means of symbolic articulation of our forms of sociality and subjectivity.

In this book, Robert Sokolowski argues that being a person means to be involved with truth. He shows that human reason is established by syntactic composition in language, pictures, and actions and that we understand things when they are presented to us through syntax. Sokolowski highlights the role of the spoken word in human reason and examines the bodily and neurological basis for human experience. Drawing on Husserl and Aristotle, as well as Aquinas and Henry James, Sokolowski here employs phenomenology in a highly original way in order to clarify what we are as human agents.