Johnstone's interdisciplinary account ably demonstrates that in the ancient world it was both the content and form of speech that most directly inspired, awakened, and deepened the insights comprehended under the notion of wisdom.

Professor Kahn pieces together the fragments of Heraclitus' thought and philosophy.

Fragments of Heraclitus: "To be wise is one thing: to know the thought that directs all things through all things." "We should not act like the children of our parents." This bright, deep, meditative jewel-like study brings Heraclitus to life in a new way, and shows him to be one of the principal sources of Western mystical thinking. From Geldard's point of view, the study of Heraclitus is not just an academic matter but, on the contrary, presents us with very real existential and phenomenological challenges. The book includes new translations of all the essential fragments. Geldard, through his exploration of Heraclitus, shows us, "The more that human beings openly and humbly seek higher knowledge, the more they develop the power to perceive it, until finally they penetrate to the hidden universal order. The result of this penetration is knowledge of the Logos, that 'which directs all things through all things.' The acquisition of this knowledge is not an event; it is a stance in the world. It is Being in its fullness."

Listening is clearly central to the practice of both counselling and psychotherapy. Given this, it is quite extraordinary how little thought has been given to the nature of therapeutic listening and to the cultivation and evaluation of the therapist as listener. Instead, listening is a subject marginalised in both the theoretical literature on psychotherapy and in the practical training of counsellors and psychotherapists .In this collection of essays and articles by Peter Wilberg, the thinking of Martin Heidegger provides the platform for an exploration of the deeper nature of listening - not simply as a passive prelude to therapeutic or diagnostic responses, but as a mode of active inner communication with others. What Wilberg calls Maieutic Listening is not a new form of psychotherapy, but the innately therapeutic essence of listening as such - understood not as a mere therapeutic 'skill' but as a our most basic way of being and bearing with others in pregnant silence.

Martin Heidegger's radical and, for that, controversial reflections on language were not simply a passing interest in his thinking, but a fundamental, career-long concern arguably as significant to him as his study of being. This book traces the intimate connection between language and being in Heidegger's philosophy, and shows how they cannot be understood apart from one another. It discusses why Heidegger's undervalued philosophy of language is increasingly important, how it figures in the wider context of his work, and how it is to be approached and understood for our times. This includes the significance to Heidegger of being, the logos principle, etymology, phenomenology, mysticism, and poetry. Illuminating a difficult yet highly significant area in Heidegger's thinking, Williams provides an insightful and authoritative interpretation of the topic.

The issue of the senses and sensual perception in Michel Foucault’s thought has been a source of prolific discussion already for quite some time. Often, Foucault has been accused of overemphasizing the centrality of sight, and has been portrayed as yet another thinker representative of Western ocularcentricism.This innovative new work seeks to challenge this portrait by presenting an alternative view of Foucault as a thinker for whom the sound,voice,hearing,and listening, the auditory-sonorous, actually did matter. Illustrating how the auditory-sonorous relates most integrally to the most pertinent issues of Foucault - the intertwinement and confrontations of power, knowledge, and resistance - the book both presents novel readings of some of Foucault’s most widely read and commented-on works (such as Discipline and Punish, the first volume of History of Sexuality), and discusses the variety of his lectures, essays, and interviews, some of which have not been noted before. Moving beyond a commentary on Foucault, Siisiainen goes on to examine other philosophers and political thinkers (including Roland Barthes, Jean-Luc Nancy and Jacques Rancière) in this context in order to bring to the fore the potentials in Foucault’s work for the generation of a new perspective for the political genealogy of the sound, hearing, and listening, approaching the former as a key locus of contemporary political struggles. This work will be of great interest to students and scholars in a range of areas including political theory, philosophy, and cultural studies.

“In this extraordinary meditation, Eva Brann takes us to the fierce core of Heraclitus's vision and shows us the music of his language. The thought and beautiful prose in The Logos of Heraclitus are a delight.”—Barry Mazur, Harvard University “An engaged solitary, an inward-turned observer of the world, inventor of the first of philosophical genres, the thought-compacted aphorism,” “teasingly obscure in reputation, but hard-hittingly clear in fact,” “now tersely mordant, now generously humane.” Thus Eva Brann introduces Heraclitus—in her view, the West’s first philosopher. The collected work of Heraclitus comprises 131 passages. Eva Brann sets out to understand Heraclitus as he is found in these passages and particularly in his key word, Logos, the order that is the cosmos. “Whoever is captivated by the revelatory riddlings and brilliant obscurities of what remains of Heraclitus has to begin anew—accepting help, to be sure, from previous readings—in a spirit of receptivity and reserve. But essentially everyone must pester the supposed obscurantist until he opens up. Heraclitus is no less and no more pregnantly dark than an oracle…The upshot is that no interpretation has prevailed; every question is wide open.”