This book charts and challenges the bruising impact of post-Saussurean thought on the categories of experience and self-presence. It attempts a reappropriation of the category of lived experience in dialogue with poststructuralist thinking. Following the insight that mediated subjectivity need not mean alienated selfhood, Meredith forwards a postmetaphysical model of the experiential based on the interpenetration of poststructuralist thinking and hermeneutic phenomenology. Since poststructuralist approaches in feminist theory have often placed women's lived experiences 'under erasure', Meredith uses this hermeneutic/deconstructive model to attempt a rehabilitation of the singular 'flesh and blood' female existent.

In this new collection of recent essays, Habermas takes up and pursues the line of analysis begun in The Philosophical Discourse of Modernity. He begins by outlining the sources and central themes of twentieth-century philosophy, and the range of current debates. He then examines a number of key contributions to these debates, from the pragmatic philosophies of Mead, Perice and Rorty to the post-structuralism of Foucault. Like most contemporary thinkers, Habermas is critical of the Western metaphysical tradition and its exaggerated conception of reason. But he cautions against the temptation to relinquish this conception altogether. In opposition to the radical critics of Western philosophy, Habermas argues that postmetaphysical thinking can remain critical only if it preserves the idea of reason while stripping it of its metaphysical trappings. Habermas contributes to this task by developing further his distinctive approach to problems of meaning, rationality and subjectivity. This book will be of particular interest to students of philosophy, sociology and social and political theory, and it will be essential reading for anyone interested in the continuing development of Habermas's project.

‘There is no alternative to postmetaphysical thinking’: this statement, made by Jürgen Habermas in 1988, has lost none of its relevance. Postmetaphysical thinking is, in the first place, the historical answer to the crisis of metaphysics following Hegel, when the central metaphysical figures of thought began to totter under the pressure exerted by social developments and by developments within science. As a result, philosophy’s epistemological privilege was shaken to its core, its basic concepts were de-transcendentalized, and the primacy of theory over practice was opened to question. For good reasons, philosophy ‘lost its extraordinary status’, but as a result it also courted new problems. In Postmetaphysical Thinking II, the sequel to the 1988 volume that bears the same title (English translation, Polity 1992), Habermas addresses some of these problems. The first section of the book deals with the shift in perspective from metaphysical worldviews to the lifeworld, the unarticulated meanings and assumptions that accompany everyday thought and action in the mode of ‘background knowledge’. Habermas analyses the lifeworld as a ‘space of reasons’ – even where language is not (yet) involved, such as, for example, in gestural communication and rituals. In the second section, the uneasy relationship between religion and postmetaphysical thinking takes centre stage. Habermas picks up where he left off in 1988, when he made the far-sighted observation that ‘philosophy, even in its postmetaphysical form, will be able neither to replace nor to repress religion’, and explores philosophy’s new-found interest in religion, among other topics. The final section includes essays on the role of religion in the political context of a post-secular, liberal society. This volume will be of great interest to students and scholars in philosophy, religion and the social sciences and humanities generally.

A passion for justice and truth motivates the bold challenge of Revisioning Gender in Philosophy of Religion. Unearthing the ways in which the myths of Christian patriarchy have historically inhibited and prohibited women from thinking and writing their own ideas, this book lays fresh ground for re-visioning the epistemic practices of philosophers. Pamela Sue Anderson seeks both to draw out the salient threads in the gendering of philosophy of religion as it has been practiced and to re-vision gender for philosophy today. The arguments put forth by contemporary philosophers of religion concerning human and divine attributes are epistemically located; yet the motivation to recognize this locatedness has to come from a concern for justice. This book presents invaluable new perspectives on the philosopher’s ever-increasing awareness of his or her own locatedness, on the gender (often unwittingly) given to God, the ineffability in both analytic and Continental philosophy, the still critical role of reason in the field, the aims of a feminist philosophy of religion, the roles of beauty and justice, the vision of love and reason, and a gendering which opens philosophy of religion up to diversity.

The SAGE Handbook of Historical Theory introduces the foundations of modern historical theory and the applications of theory to a full range of sub-fields of historical research, bringing the reader as up to date as possible with continuing debates and current developments. The book is divided into three key parts, covering: - Part I. Foundations: The Theoretical Grounds for Knowledge of the Past - Part II. Applications: Theory-Intensive Areas in History - Part III. Coda. Post-Postmodernism: Directions and Interrogations. This important handbook brings together, in one volume, discussions of modernity, empiricism, deconstruction, narrative and postmodernity in the continuing evolution of the historical discipline into our post-postmodern era. Chapters are written by leading academics from around the world and cover a wide array of specialized areas of the discipline, including social history, intellectual history, gender, memory, psychoanalysis and cultural history. The influence of major thinkers such as Jacques Derrida, Michel Foucault and Hayden White is fully examined. This handbook is an essential resource for practising historians, and students of history, and will appeal to scholars in related disciplines in the social sciences and humanities who seek a closer understanding of the theoretical foundations of history.

This book considers the new ways time was experienced in the sixteenth- and seventeeth-century Hispanic world in the framework of global Catholicism. It underscores the crucial role that the imitation of Christ plays in modeling how representative writers physically and mentally interiorize temporal impermanence as the Messiah’s suffering body becomes a paradigmatic as well as malleable marker of the avatars of earthly history. Particular attention is paid to the ways in which authors adapt Christ-centered conceptions of existence to accommodate both a volatile post-eschatological world and the increased dominance of mechanical clock time. As novel means of communing with Christ emerge, so too do new modes of sensing and understanding time, unleashing unprecedented cultural and literary reinvention. This is demonstrated through close analyses of writings by such influential figures as Saint Ignatius of Loyola, Saint Teresa of Ávila, Carlos de Sigüenza y Góngora, and Sor Juana Inés de la Cruz.