Paradoxes and their Resolutions is Avi Sion’s latest ‘thematic compilation’. It collects in one volume the essays that he has written in the past (over a period of some 27 years) on this subject. It comprises expositions and resolutions of many (though not all) ancient and modern paradoxes, including: the Protagoras-Euathlus paradox (Athens, 5th Cent. BCE), the Liar paradox and the Sorites paradox (both attributed to Eubulides of Miletus, 4th Cent. BCE), Russell’s paradox (UK, 1901) and its derivatives the Barber paradox and the Master Catalogue paradox (also by Russell), Grelling’s paradox (Germany, 1908), Hempel's paradox of confirmation (USA, 1940s), and Goodman’s paradox of prediction (USA, 1955). This volume also presents and comments on some of the antinomic discourse found in some Buddhist texts (namely, in Nagarjuna, India, 2nd Cent. CE; and in the Diamond Sutra, date unknown, but probably in an early century CE).

In On Paradox literary and legal scholar Elizabeth S. Anker contends that faith in the logic of paradox has been the cornerstone of left intellectualism since the second half of the twentieth century. She attributes the ubiquity of paradox in the humanities to its appeal as an incisive tool for exposing and dismantling hierarchies. Tracing the ascent of paradox in theories of modernity, in rights discourse, in the history of literary criticism and the linguistic turn, and in the transformation of the liberal arts in higher education, Anker suggests that paradox not only generates the very exclusions it critiques but also creates a disempowering haze of indecision. She shows that reasoning through paradox has become deeply problematic: it engrains a startling homogeneity of thought while undercutting the commitment to social justice that remains a guiding imperative of theory. Rather than calling for a wholesale abandonment of such reasoning, Anker argues for an expanded, diversified theory toolkit that can help theorists escape the seductions and traps of paradox.

At the beginning of the twenty-first century a leading American scientist received a special assignment from a US government's top official. Then he became threatened by a mysterious evil force. The sinister killer threw him into the abyss of Hell where no organic matter can be sustained and no living creature can survive. But the human spirit proved to be undefeated, even suffering the loss of three lives the hero is tough enough to survive, transform to a God, fight back and repel the enemy. His adversary is an ancient incarnation of evil, his enemies are much numerous, but once defeated Gods in a Sacred Zone of Lazakria and robotic creatures from neutral space colonies are awaiting for his help. The divine virtue of the ancient relic of godly power--the Eye of the Beholder--enabled Alan to unlock the mystery of Time Mechanism, a device which could turn the Tide of Time. Destroying enemy naval armadas in a harsh battle, a hero realized that the brutality of the first encounter with the Empire of Evil was nothing else than a beginning of a Mortal Combat--The War of Armageddon.

The Romantic era in England and Germany saw a sudden renewal of prophetic modes of writing. Biblical prophecy and, to a lesser extent, classical oracle again became viable models for poetry and even for journalistic prose. Notably, this development arose out of the new-found freedom of biblical interpretation that began in the mid-eighteenth century, as the Bible was increasingly seen to be a literary and mythical text. Taking Walter Benjamin’s thinking about history as a point of departure, the author shows how the model for Romantic prophecy emerges less as a prediction of the future than as a call to change in the present, even as it quotes, at key turns, texts from the past. After surveying developments in eighteenth-century biblical hermeneutics, as well as the numerous instances of prophetic eruption in Romantic poetry, the book culminates in close readings of works by Blake, Hölderlin, and Coleridge. Each of these writers interpreted the Bible in strong, variously radical and conservative ways, and each reworked prophetic texts in often startling fashion. The author’s reading of Blake focuses on the complex temporal and rhetorical dynamics at work in a prophetic tradition, with attention paid to the key mediating figure of Milton. The chapter on Hölderlin investigates the truth-claim of poetry and the consequences of Hölderlin’s insight into the necessarily figural character of poetry. The analysis of Coleridge correlates his theory of allegory and symbol with his theory and practice of political writing, which often relies on mobilizing prophetic authority. Together, the readings force us to reexamine the claims and practices of Romantic poets and thinkers and their ideas and ideologies, not without engendering some allegorical resonance with issues in our own time.

For a century, economists have driven forward the cause of globalization in financial institutions, labour markets, and trade. Yet there have been consistent warning signs that a global economy and free trade might not always be advantageous. Where are the pressure points? What could be done about them? Dani Rodrik examines the back-story from its seventeenth-century origins through the milestones of the gold standard, the Bretton Woods Agreement, and the Washington Consensus, to the present day. Although economic globalization has enabled unprecedented levels of prosperity in advanced countries and has been a boon to hundreds of millions of poor workers in China and elsewhere in Asia, it is a concept that rests on shaky pillars, he contends. Its long-term sustainability is not a given. The heart of Rodrik’s argument is a fundamental 'trilemma': that we cannot simultaneously pursue democracy, national self-determination, and economic globalization. Give too much power to governments, and you have protectionism. Give markets too much freedom, and you have an unstable world economy with little social and political support from those it is supposed to help. Rodrik argues for smart globalization, not maximum globalization.

In the stories that make up Oblivion, David Foster Wallace joins the rawest, most naked humanity with the infinite involutions of self-consciousness -- a combination that is dazzlingly, uniquely his. These are worlds undreamt of by any other mind. Only David Foster Wallace could convey a father's desperate loneliness by way of his son's daydreaming through a teacher's homicidal breakdown (The Soul Is Not a Smithy). Or could explore the deepest and most hilarious aspects of creativity by delineating the office politics surrounding a magazine profile of an artist who produces miniature sculptures in an anatomically inconceivable way (The Suffering Channel). Or capture the ache of love's breakdown in the painfully polite apologies of a man who believes his wife is hallucinating the sound of his snoring (Oblivion). Each of these stories is a complete world, as fully imagined as most entire novels, at once preposterously surreal and painfully immediate.

Between Apocalypse and Eschaton argues that eschatology is the key to de Lubac's theological project and critical to understanding the nouvelle theologie, the group of theologians with whom de Lubac was associated. While much recent focuses on the controversies over the supernatural, this work returns to an often neglected aspect of de Lubac's work and examines it in the wider historical, political, and theological context of war-torn twentieth-century Europe, which critically shape the meaning of "the end."