The primary aim of our book is to determine, define, and describe the rapid loss of human value at the level of individuals and society, and the humanity that we started to lose in the present day. Our secondary goal is to discuss the basic emotions, thoughts, and behavioral models that will prevail over this depreciation which is against human nature.

The crisis or &"death&" of philosophy currently identified both within and outside professional circles is commonly attributed to the failure to find universals in metaphysics, epistemology, and, most obviously, in valuational judgment. Profundity concentrates on an assumption uniformly upheld in the theory of value, that all human values are contextually dependent. Harrell contends, to the contrary, that there exists one major value that is universal to humans, regardless of context. That value is profundity, or depth. Considering how &"profundity&" is used in our language leads Harrell to identify two fundamental sensory patterns that are common to all human life at its origin&—an auditory pattern that is first experienced before birth and a visual one that is experienced immediately after birth. From analysis of these patterns as they recur in music and the visual arts, Harrell moves on to discuss their related manifestations in religious doctrine, ceremony, and experience and also in works of literature. Overall her theory entails a radical revamping of the concept of creativity, since no artist can create profundity as a universal value, and provides the first full-scale treatment of profundity in the history of Western philosophy.

It has been widely assumed that Heschel's writings are poetic inspirations devoid of philosophical analysis and unresponsive to the evil of the Holocaust. Who Is Man? (1965) contains a detailed phenomenological analyis of man and being which is directed at the main work of Martin Heidegger found primarily in Being and Time (1927) and Letter on Humanism (1946). When the analysis of Who Is Man? is unapacked in the light of these associations it is clear that Heschel rejected poetry and metaphor as a means of theological elucidation, that he offered a profound examination of the Holocaust and that the major thrust of his thinking eschews Heidegerrian deconstruction and the postmodernism that ensued in its phenomenological wake. Who Is Man? contains direct and indirect criticisms of Heidegger's notions of 'Dasein', 'thrownness', 'facticity' and 'submission' to name a few essential Heideggerian concepts. In using his ontological connective method in opposition to Heidegger's 'ontological difference', Heschel makes the argument that the biblical notion of Adam as a being open to transcendence stands in oppostion to the philosophical tradition from Parmenides to Heidegger and is the only basis for a redemptive view of humanity.

Engaging with the Complex Subject of Theological Anthropology. Theological anthropology is a complicated doctrinal subject that needs to be elaborated with careful attention to its relation to other major doctrines. Among other things, it must confess the glory and misery of humanity, from creation in the image of God to the fall into a state of sin. It must reckon with a holism that spans distinctions between body, soul, and spirit, and a unity that encompasses male and female, as well as racial and cultural difference. The Christian Doctrine of Humanity represents the proceedings of the sixth annual Los Angeles Theology Conference, which sought, constructively and comprehensively, to engage the task of theological anthropology. The twelve diverse essays in this collection include discussions on: Human thought and the image of God. The relevance of biblical eschatology for philosophical anthropology. Living and flourishing in the Spirit. Vocation and the "oddness" of human nature. Each of the essays collected in this volume engage with Scripture as well as with others in the field—theologians both past and present, from different confessions—in order to provide constructive resources for contemporary systematic theology and to forge a theology for the future.

Humanity’s Magnum Opus is a call to action, a collective endeavor to realize the full potential of our shared humanity. It celebrates the beauty and brilliance of the human mind, creativity, and monumental achievements. The magnum opus of the mind explores the interconnectedness of everything, connecting the human molecule to the quantum of the cosmos, creating a playground of existence. A happy medium exists between the mindfulness and thoughtfulness of the spiritual world and the universe of science and technology. This merger will create a super civilization, incorporating the phenomenal human spirit. With the human enterprise, we can all imbibe the wisdom of our masters, scientists, and saints to seek the profundity of who we are. Indeed, we are whirling atoms, exploring the mind and soul of humanity.

This book explores the integral vision of human development contained in the original works of Sri Aurobindo and The Mother. It delves into multiple layers of the human personality as envisaged by Sri Aurobindo and The Mother and explores a new developmental science of consciousness based on the practice of Integral Yoga. The book examines the major metatheoretical conceptions that shape the contemporary discipline of developmental psychology and discusses the ways in which Sri Aurobindo’s philosophical and psychological perspective can help break fresh ground for developmental theorisation and research by extending the current understanding of the human evolutionary potential. The author proposes a new agenda for human development which brings together the key ideas of integral individual and collective development and informs practices in the areas of counselling, education, parenting and self-development. This book will be of special interest for researchers of developmental psychology, human development, counselling psychology, philosophy, social work and education.

Perhaps we are never done with thought, nor should be. If this is indeed the case, then Kant may have been right after all in supposing that folks will never lose interest in metaphysics, in thought thinking thought. But what of academics? Where would we find these days a comprehensive treatment of pure reason, of the epochs of its origins and accomplishments, that is not just another collection of interpretations of source texts in translation? This study introduces philosophy students and professionals to the logotectonic method of conception as developed by Heribert Boeder, a pupil of Martin Heidegger, which is broadly structuralist in its approach but endeavors to make evident how the principles of rationality governing the Occidental tradition of ó (logos) even those dictated by the animus of our post/modern world of thought in opposition to it are, in fact, founded upon the nature of pure reason itself, the intellect, the discipline, and the art of which can be understood as constituting a unique language containing a vocabulary of distinguished terms, a syntax that determines their ratios, and rules of inference with which these terms of principle, insight, and issue are built into trains of thought about thought, every thought. As a result, the wisdom of the Muses (Homer, Hesiod, Solon), of the Holy Spirit (the Synoptic Narratives of Mark, Luke, and Matthew, the Apostolic Letters of Paul, the Gospel of John), and of Humanity (Rousseau, Schiller, Hölderlin) can be seen to have thrice articulated, in their own terms, a moving vision of our experience with the distinction of human being, inspiring critical reflection to consider the ó as a destiny with regards to which even we, as the thinkers, the doers, and the builders of today, are still learning what it means to make a difference. The Distinction of Human Being offers contemporary thinkers, beginners as well as professionals, a comprehensive reading of the origin and the tradition of metaphysics encompassing the life and times of pure reason as it unfolds across its theoretical, practical, and poetic endeavor the last of which suggests what a philological philosophy might entail and demand of a new generation of friends of wisdom. ** About the Author Thomas Kruger Caplan (born 1961 in Manhattan) has lived for the past 30 years in Europe, for the most part in Germany. He studied literature theory in Paris, philosophy in Osnabrück (Germany) with Heribert Boeder ( 4 December 2013), a pupil of Martin Heidegger, attended experimental theater workshops at the Brunswick University of Fine Arts (Germany), and is currently teaching business English, philosophy, cultural history, and rhetoric at the Ostfalia University of Applied Sciences (Salzgitter, Germany).

In Late Works of Mou Zongsan, Jason Clower publishes English translations of this most famous and influential of modern Chinese philosophers for the first time. In essays chosen for their clarity and approachability, this leading contemporary Confucian speaks on the topics that best define his career: the future of Chinese culture and philosophy, the unique achievements of Confucianism, the place of Buddhism and Daoism in Chinese culture, and the possibility of a new partnership between Chinese and Western thought.

Much has been said on particular feelings that appear in Nietzsche's works, such as pity, revenge, altruism, guilt, shame, and ressentiment. But there has not been a significant study on Nietzsche's overall teachings on feeling and emotion. What does Nietzsche mean by feeling and the related phenomena? Out of such disparate types of feelings and disparate reflections by Nietzsche on them, can one make sense or can one speak of a theory of feelings in Nietzsche? If so, how does this theory fit with his philosophy of value? On the other hand, how do his teachings relate to some of the later concepts of his philosophy such as the overhuman, the will to power and the eternal return of the same? While the book will contextualize Nietzsche's emotive theory in relation to other emotive theories in the history of ideas, it will also explore Nietzsche's influence on later generations in this area. "Although Nietzsche is a brilliant and original philosopher of the emotions and passions there has been to date no concerted attempt to present and examine him as such. This admirable study by Yunus Tuncel goes a long way towards meeting this need and is essential reading for all scholars and readers of Nietzsche." Keith Ansell-Pearson, Emeritus Professor of Philosophy, University of Warwick "It's remarkable there hasn't been a good book on Nietzsche and the emotions – until this remarkable work by Yunus Tuncel. His insightful discussions range from ressentiment and Schadenfreude to a crucial emotion in these sad times: the feeling of power." Graham Parkes, University of Vienna