Have you ever wondered what is behind the UFO/alien phenomenon? Where did they come from? Are these beings from some distant galaxy or somewhere closer? How did they get here? Have they taken up residence on Planet Earth? What if you could travel in a space between dimensions and be present to both the seen and the unseen? What would you learn? These are questions Art, author Donielle Ingersolls, main character in the book, Absolute Choice: The Infinity Trilogy Book One faces. Art accidentally discovers how to travel between the seen and unseen worlds. With the power of absolute choice, he can travel backward and forward in time, visit parallel universes, and witness the others that are among us without being observed. He can create things out of his thoughts, making millions of dollars with new technology. He could control the world if he only realized it. The Infinity Project is only on loan to him, and he better make the best use of the clock as it is winding down. When it stops, so does absolute choice. Or does it? Absolute Choice: The Infinity Trilogy Book One merges reality and imagination into a world many would find appealing. But would you make the right decisions and in time?

An argument that what is usually dismissed as the “mystical shell” of Hegel's thought—the concept of absolute knowledge—is actually its most “rational kernel.” This book sets out from a counterintuitive premise: the “mystical shell” of Hegel's system proves to be its most “rational kernel.” Hegel's radicalism is located precisely at the point where his thought seems to regress most. Most current readings try to update Hegel's thought by pruning back his grandiose claims to “absolute knowing.” Comay and Ruda invert this deflationary gesture by inflating what seems to be most trivial: the absolute is grasped only in the minutiae of its most mundane appearances. Reading Hegel without presupposition, without eliminating anything in advance or making any decision about what is essential and what is inessential, what is living and what is dead, they explore his presentation of the absolute to the letter. The Dash is organized around a pair of seemingly innocuous details. Hegel punctuates strangely. He ends the Phenomenology of Spirit with a dash, and he begins the Science of Logic with a dash. This distinctive punctuation reveals an ambiguity at the heart of absolute knowing. The dash combines hesitation and acceleration. Its orientation is simultaneously retrospective and prospective. It both holds back and propels. It severs and connects. It demurs and insists. It interrupts and prolongs. It generates nonsequiturs and produces explanations. It leads in all directions: continuation, deviation, meaningless termination. This challenges every cliché about the Hegelian dialectic as a machine of uninterrupted teleological progress. The dialectical movement is, rather, structured by intermittency, interruption, hesitation, blockage, abruption, and random, unpredictable change—a rhythm that displays all the vicissitudes of the Freudian drive.

Either/Or is Kierkegaard's first major work and arguably his most virtuosic. It introduces many of the most important philosophical themes that define the rest of his authorship and showcases - through its several pseudonyms and genres - Kierkegaard's prodigious literary scope. In this Critical Guide, a diverse group of scholars strike new ground in our understanding of both this work, and Kierkegaard's authorship as a whole. Their essays highlight the text's philosophical range, with substantial discussions of issues in aesthetics, epistemology, ethics, metaphysics, phenomenology, and philosophy of religion. The volume will be essential reading for any person seeking to deepen their understanding of Either/Or and Kierkegaard's work more generally.

First published in 1999. This book, in compliance with the aims of the series, attempts to provide a comprehensive and critical account of Kierkegaard's thought. In the case of a writer so complex, prolix, and so little concerned with the logical presentation of his own thought, it is perhaps inevitable that the exegetical side of this task should overshadow the critical.

No thinker has reflected more deeply on the role of religion in human life than Søren Kierkegaard, who produced in little more than a decade an astonishing number of works devoted to an analysis of the kind of personality, character, and spiritual qualities needed to become an authentic human being or self. Understanding religion to consist essentially as an inward, passionate, personal relation to God or the eternal, Kierkegaard depicts the art of living religiously as a self through the creation of a kaleidoscope of poetic figures who exemplify the constituents of selfhood or the lack thereof. The present study seeks to bring Kierkegaard into conversation with contemporary empirical psychology and virtue ethics, highlighting spiritual dimensions of human existence in his thought that are inaccessible to empirical measurement, as well as challenging on religious grounds the claim that he is a virtue ethicist in continuity with the classical and medieval virtue tradition.

For thousands of years philosophers and theologians have grappled with the problem of evil. Traditionally, evil has been seen as a weakness of sorts: the evil person is either ignorant, or weak-willed. But in the most horrifying acts of evil, the perpetrators are resolute, deliberate, and well aware of the pain they are causing. Here David Roberts painstakingly details the matrix of issues that evolved into Kierkegaard's own solution. Kierkegaard's psychological understanding of evil is that it arises out of despair - a despair that can become so vehement and ferocious that it lashes out at existence itself. Roberts shows how the despairing self can become strengthened and intensified through a conscious and free choice against the Good. This type of radical evil is neither ignorant nor weak.

Jon Stewart's study is a major re-evaluation of the complex relations between the philosophies of Kierkegaard and Hegel. Scholars working in the tradition of Continental philosophy will find this an insightful and provocative book. It will also appeal to scholars in religious studies and the history of ideas.