Featuring scholars at the forefront of contemporary political theology and the study of German Idealism, Nothing Absolute explores the intersection of these two flourishing fields. Against traditional approaches that view German Idealism as a secularizing movement, this volume revisits it as the first fundamentally philosophical articulation of the political-theological problematic in the aftermath of the Enlightenment and the advent of secularity. Nothing Absolute reclaims German Idealism as a political-theological trajectory. Across the volume’s contributions, German thought from Kant to Marx emerges as crucial for the genealogy of political theology and for the ongoing reassessment of modernity and the secular. By investigating anew such concepts as immanence, utopia, sovereignty, theodicy, the Earth, and the world, as well as the concept of political theology itself, this volume not only rethinks German Idealism and its aftermath from a political-theological perspective but also demonstrates what can be done with (or against) German Idealism using the conceptual resources of political theology today. Contributors: Joseph Albernaz, Daniel Colucciello Barber, Agata Bielik-Robson, Kirill Chepurin, S. D. Chrostowska, Saitya Brata Das, Alex Dubilet, Vincent Lloyd, Thomas Lynch, James Martel, Steven Shakespeare, Oxana Timofeeva, Daniel Whistler

Zero, zip, nada, zilch. It's all too easy to ignore the fascinating possibilities of emptiness and non-existence, and we may well wonder what there is to say about nothing. But scientists have known for centuries that nothing is the key to understanding absolutely everything, from why particles have mass to the expansion of the universe; without nothing we'd be precisely nowhere. With chapters by 22 science writers, including top names such as Ian Stewart, Marcus Chown, Helen Pilcher, Nigel Henbest, Michael Brooks, Linda Geddes, Paul Davies, Jo Marchant and David Fisher, this fascinating and intriguing book revels in a subject that has tantalised the finest minds for centuries, and shows there's more to nothing than meets the eye.

The new work "The absolute creation" of the wandering "monk" Thich Om describes in a wonderful, easily understandable way - with the unconditional tendency to open your eyes, the consequence of the perfect, absolute creation. Before a glorious world, whose source is love, is spoken and we have the opportunity to discover it. With a gentle pen, Thich Om easily leads to an understanding that has nothing to do with society's conventional thought system.

Exposes the core of tragic absolutes in German Romantic and Idealist philosophy.

"My God, I am willing that You would make me willing." God waits to bless us in a way beyond what we expect. From the beginning, ear has not heard, neither has the eye seen, what God has prepared for those who wait for Him (Isaiah 64:4). God has prepared unheard of things, things you never can think of, blessings much more wonderful than you can imagine and mightier than you can conceive. They are divine blessings. Oh, come at once and say, "I give myself absolutely to God, to His will, to do only what God wants." God will enable you to carry out the surrender necessary, if you come to Him with a sincere heart.

What is time? This is one of the most fundamental questions we can ask. Traditionally, the answer was that time is a product of the human mind, or of the motion of celestial bodies. In the mid-seventeenth century, a new kind of answer emerged: time or eternal duration is 'absolute', in the sense that it is independent of human minds and material bodies. Emily Thomas explores the development of absolute time or eternal duration during one of Britain's richest and most creative metaphysical periods, from the 1640s to the 1730s. She introduces an interconnected set of main characters - Henry More, Walter Charleton, Isaac Barrow, Isaac Newton, John Locke, Samuel Clarke, and John Jackson - alongside a large and varied supporting cast, whose metaphysical views are all read in their historical context and given a place in the seventeenth- and eighteenth-century development of thought about time. In addition to interpreting the metaphysics of these thinkers, Absolute Time advances two general, developmental theses. First, the complexity of positions on time (and space) defended in early modern thought is hugely under-appreciated. Second, distinct kinds of absolutism emerged in British philosophy, helping us to understand why some absolutists considered time to be barely real, whilst others identified it with the most real being of all: God.

Our contemporary world presents a seemingly inexplicable paradox. It is a world where interaction among societies of different cultural traditions has never been easier. A world in which modern technology has visibly overcome the physical barriers that had long condemned the majority of men to relative isolation from one another. Yet, our world is also one in which the illusion of a lost “original” cultural or religious identity, grounded by a metaphysical absolute, pits men against one another. A physically more accessible world has thus become an increasingly fundamentalist one. In this book, written in the wake of such influential European thinkers as Nietzsche, Heidegger, Foucault, Derrida, and Vattimo, Simon Oliai analyzes the conceptual underpinnings of this paradox and argues that, unless the “European” affirmation of man’s finite existence becomes universal, we shall never rid ourselves, to echo Nietzsche, of the repressive shadow of a long dead metaphysical idol.