Translation of English book into Korean about the naturalism sicence-based new concept of human life, spirituality, and the implication of whole human society.

Examining a series of provocative paradoxes about consciousness, choice, ethics, and other topics, Good and Real tries to reconcile a purely mechanical view of the universe with key aspects of our subjective impressions of our own existence. In Good and Real, Gary Drescher examines a series of provocative paradoxes about consciousness, choice, ethics, quantum mechanics, and other topics, in an effort to reconcile a purely mechanical view of the universe with key aspects of our subjective impressions of our own existence. Many scientists suspect that the universe can ultimately be described by a simple (perhaps even deterministic) formalism; all that is real unfolds mechanically according to that formalism. But how, then, is it possible for us to be conscious, or to make genuine choices? And how can there be an ethical dimension to such choices? Drescher sketches computational models of consciousness, choice, and subjunctive reasoning--what would happen if this or that were to occur? --to show how such phenomena are compatible with a mechanical, even deterministic universe. Analyses of Newcomb's Problem (a paradox about choice) and the Prisoner's Dilemma (a paradox about self-interest vs. altruism, arguably reducible to Newcomb's Problem) help bring the problems and proposed solutions into focus. Regarding quantum mechanics, Drescher builds on Everett's relative-state formulation--but presenting a simplified formalism, accessible to laypersons--to argue that, contrary to some popular impressions, quantum mechanics is compatible with an objective, deterministic physical reality, and that there is no special connection between quantum phenomena and consciousness. In each of several disparate but intertwined topics ranging from physics to ethics, Drescher argues that a missing technical linchpin can make the quest for objectivity seem impossible, until the elusive technical fix is at hand.

Suffering and Evil in Nature: Comparative Responses from Ecstatic Naturalism and Healing Cultures, edited by Joseph E. Harroff and Jea Sophia Oh, provides many unique experiments in thinking through the implications of ecstatic naturalism. This collection of essays directly addresses the importance of values sustaining cultures of healing and offers a variety of perspectives inducing radical hope requisite for cultivating moral and political imaginings of democracy-to-come as a regulative ideal. Through its invocation of “healing cultures,” the collection foregrounds the significance of the active, gerundive, and processual nature of ecstatic naturalism as a creative horizon for realizing values of intersubjective flourishing, while also highlighting the significance of culture as an always unfinished project of making discursive, interpretive and ethical space open for the subaltern and voiceless. Each contribution gives voice to the tensions and contradictions felt by living participants in emergent communities of interpretation—namely those who risk replacing authoritarian tendencies and fascist prejudices with a faith in future-oriented archetypes of healing to make possible truth and reconciliation between oppressor and oppressed, victimizers and victims of violence and trauma. These essays then let loose the radical hope of healing from suffering in a ceaseless community of communication within a horizon of creative democratic interpretation.

American Naturalism and the Jews examines the unabashed anti-Semitism of five notable American naturalist novelists otherwise known for their progressive social values. Hamlin Garland, Frank Norris, and Theodore Dreiser all pushed for social improvements for the poor and oppressed, while Edith Wharton and Willa Cather both advanced the public status of women. But they all also expressed strong prejudices against the Jewish race and faith throughout their fiction, essays, letters, and other writings, producing a contradiction in American literary history that has stymied scholars and, until now, gone largely unexamined. In this breakthrough study, Donald Pizer confronts this disconcerting strain of anti-Semitism pervading American letters and culture, illustrating how easily prejudice can coexist with even the most progressive ideals. Pizer shows how these writers' racist impulses represented more than just personal biases, but resonated with larger social and ideological movements within American culture. Anti-Semitic sentiment motivated such various movements as the western farmers' populist revolt and the East Coast patricians' revulsion against immigration, both of which Pizer discusses here. This antagonism toward Jews and other non-Anglo-Saxon ethnicities intersected not only with these authors' social reform agendas but also with their literary method of representing the overpowering forces of heredity, social or natural environment, and savage instinct.

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​This book, itself a study of two books on the Baroque, proposes a pair of related theses: one interpretive, the other argumentative. The first, enveloped in the second, holds that the significance of allegory Gilles Deleuze recognized in Walter Benjamin’s 1928 monograph on seventeenth century drama is itself attested in key aspects of Kantian, Leibnizian, and Platonic philosophy (to wit, in the respective forms by which thought is phrased, predicated, and proposed).The second, enveloping the first, is a literalist claim about predication itself – namely, that the aesthetics of agitation and hallucination so emblematic of the Baroque sensibility (as attested in its emblem-books) adduces an avowedly metaphysical ‘naturalism’ in which thought is replete with predicates. Oriented by Barbara Cassin’s development of the concerted sense in which homonyms are critically distinct from synonyms, the philosophical claim here is that ‘the Baroque’ names the intervallic [διαστηματική] relation that thought establishes between things. On this account, any subject finds its unity in a concerted state of disquiet – a state-rempli in which, phenomenologically speaking, experience comprises as much seeing as reading (as St Jerome encountering Origen’s Hexapla).