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Jacob Taubes is one of the most influential figures in the more recent German intellectual scene--and beyond; with crucial contributions to hermeneutics, political theory, and phenomenology of time and the philosophy of (Jewish) religion, to name but of few areas in which the highly controversial Taubes was active.

This book offers a philosophical analysis of what it is to be a human being in all her aspects. It analyses what is meant by the self and the I and how this feeling of a self or an I is connected to the brain. It studies specific cases of brain disorders, based on the idea that in order to understand the common, one has to study the specific. The book shows how the self is thought of as a three-fold emergent self, comprising a relationship between an objective neural segment, a subjective neural segment and a subjective transcendent segment. It explains that the self in the world tackles philosophical problems such as the problem of free will, the problem of evil, the problem of human uniqueness and empathy. It demonstrates how the problem of time also has its place here. For many people, the world includes ultimate reality; hence the book provides an analysis and evaluation of different relationships between human beings and Ultimate Reality (God). The book presents an answer to the philosophical problem of how one could understand divine action in the world.

1. Chapter 1 Introduction: The Quest for a Political Philosophy of Ihsan -- 2. Chapter 2 Loss of Ihsan -- 3. Chapter 3 Islam as Identity: After a Century of Islamic Revivalism -- 4. Chapter 4 Ihsan: Classical and Contemporary Understanding -- 5. Chapter 5 Unveiling Ihsan: From Cosmic View to Worldview -- 6. Chapter 6 Islamic Political Philosophy: A Critical Genealogy -- 7. Chapter 7 Ihsan and Good Governance -- 8. Chapter 8 Closing Thoughts

Cover -- Half Title -- Series -- Title -- Copyright -- Dedication -- Contents -- Contributors -- Acknowledgments -- Introduction -- Part one Before Logical Empiricism -- Chapter one Georg Simmel on Historical Understanding (Martin Kusch) -- Chapter two Understanding, Psychology, and the Human Sciences: Dilthey and Völkerpsychologie (Lydia Patton) -- Chapter three The Heuristic and Epistemic Account of Verstehen in Twentieth-century American Philosophy (Fons Dewulf) -- Part two Logical Empiricism -- Chapter four Is There a Hermeneutic Aspect in Carnap's Aufbau? (Christian Damböck) -- Chapter five More on Neurath on Verstehen: The Rejection of Weber's Ideal Type Methodology (Thomas Uebel) -- Chapter six Neurath's Debate with Horkheimer and the Critique of Verstehen (Andreas Vrahimis) -- Chapter seven Victor Kraft on Verstehen (Jan Radler) -- Part three After Logical Empiricism -- Chapter eight The Leopard Does Not Change Its Spots: Naturalism and the Argument against Methodological Pluralism in the Scienc -- Chapter nine Georg Henrik von Wright on Understanding (and Explanation) (Henriikka Hannula) -- Chapter ten Psychological Understanding (Tamás Demeter) -- Chapter eleven Verstehen Redux: Understanding in Contemporary Epistemology (Aaron Preston) -- Index.

The article continues the cycle of the author's works analyzing the objectivity of theology, its position within the scientific space and beyond. The analysis is given from the point of view of the philosophy of science as a philosophical dis­cipline, which, in addition to the general section, has a specification of areas, branches and groups of specialties adopted in the modern science of science and scientometrics. The content of theology is described taking into account the work on improving the range of scientific specialties, which is now being carried out in Russia. First, the author proposes a method and parameters for evaluating the scientific work of a theologian, taking into account the worldview, compe­tence and religious and confessional affiliation. This approach takes into account the peculiarities of the intellectual work of the theologian and describes the pa­rameters that identify the results of this work. Secondly, the article deals with the religious-confessional and scientific aspects of theology as a branch of knowl­edge (a group of specialties), which is part of the family of social and human sci­ences. Thus, the author again draws attention to the intellectual and value-world­view resource of theology in modern life and the need to comprehend it, including within the framework of the philosophy of science.

In this impassioned argument, Étienne Balibar boldly confronts the insidious causes of violence, racism, nationalism, and ethnic cleansing worldwide. Through a novel synthesis of theory and empirical studies of violence drawn from contemporary life, Balibar tests the limits of political philosophy to formulate new, productive conceptions of war, revolution, sovereignty, and class. Using the pathbreaking thought of Derrida as a starting point, Balibar designs a topography of cruelty converted into extremism by ideology, juxtaposing its subjective forms (identity delusions, the desire for exter

This critique of Manent's Cours familier de philosophie politique ([A Familiar Course of Political Philosophy] 2001) focuses on Manent's warnings about the depoliticization of contemporary Europe & his prediction that the European project is doomed unless it develops a new political form to supplement the declining nation-state. Manent contends that the project of European union endangers the survival of liberal democracy, because it ignores politics as well as the notion & reality of the nation, which must be understood as a political form. It is contended that Manent's discovery of a finite number of political forms that provide the necessary framework for political life is one of his most important contributions to political science. Manent's account of the place of philosophy in the self-constitution of Western man is discussed, along with the impact of his earlier essay, "La politique et la raison" ([Politics and Reason] 2000), on this book; & his thoughtful consideration of the relationship between the universal & the particular in the context of the limits of politics. J. Lindroth