The world is an interdependent whole of which everything is an integral, complexly related, part. Yet current ways of thinking, and being, persistently separate social phenomena and the individual self from the multiple dimensions with which they are interconnected. The Integral Nature of Things examines this revealing paradox and its consequences in a variety of sites: everyday language, labour, advertising, technology, post-structuralist theory, political rhetoric, urban planning, sex, neoliberal globalisation. Mani demonstrates how even though the interrelations between things are obscured by the ruling paradigm, the facts of relationality and indivisibility continually assert themselves. The book interweaves prose with poetry and sociocultural analysis with observational accounts to offer an alternative framework for addressing aspects of the cognitive, cultural, political, and ethical crisis we face today.

Poetry. Translated from the French by Lee Fahnestock. First published in 1942 and considered the keystone of Francis Ponge's work, Le parti pris de choses appears here in its entirety. It reveals his preoccupation with nature and its metaphoric transformation through the creative ambiguity of language. "My immediate reaction to Lee Fahnenstock's translation was: this must certainly be 'Ponge's voice in English'...[She] gives us his tones, rhythms, humor...[and] maneuvers his word play with respect and unostentatious discretion"--Barbara Wright, translator of Queneau, Pinget, Sarraute.

"Highly informative and remarkably entertaining." —Elle From forest trails in Korea, to islands in Finland, to eucalyptus groves in California, Florence Williams investigates the science behind nature’s positive effects on the brain. Delving into brand-new research, she uncovers the powers of the natural world to improve health, promote reflection and innovation, and strengthen our relationships. As our modern lives shift dramatically indoors, these ideas—and the answers they yield—are more urgent than ever.

The modern materialist approach to life has conspicuously failed to explain such central mind-related features of our world as consciousness, intentionality, meaning, and value. This failure to account for something so integral to nature as mind, argues philosopher Thomas Nagel, is a major problem, threatening to unravel the entire naturalistic world picture, extending to biology, evolutionary theory, and cosmology. Since minds are features of biological systems that have developed through evolution, the standard materialist version of evolutionary biology is fundamentally incomplete. And the cosmological history that led to the origin of life and the coming into existence of the conditions for evolution cannot be a merely materialist history, either. An adequate conception of nature would have to explain the appearance in the universe of materially irreducible conscious minds, as such. Nagel's skepticism is not based on religious belief or on a belief in any definite alternative. In Mind and Cosmos, he does suggest that if the materialist account is wrong, then principles of a different kind may also be at work in the history of nature, principles of the growth of order that are in their logical form teleological rather than mechanistic. In spite of the great achievements of the physical sciences, reductive materialism is a world view ripe for displacement. Nagel shows that to recognize its limits is the first step in looking for alternatives, or at least in being open to their possibility.

Dozens of real-life applications and examples of this framework currently in use are examined, including three in-depth cases studies: work with marine fisheries in Hawai'i, strategies of eco-activists to protect Canada's Great Bear Rainforest, and a study of community development in El Salvador. In addition, eighteen personal practices of transformation are provided for you to increase your own integral ecological awareness."--Jacket.

In Myriad Intimacies postcolonial theorist, spiritual practitioner, and filmmaker Lata Mani oscillates between text and video, poetry and prose, genre and form, register and voice, and secular and sacred to offer a transmedia exploration of the interrelatedness of lives, concepts, frameworks, and aspects of self. She draws on concepts from tantra—a philosophy that celebrates matter as alive, embodiment as sacred, and the senses as a form of intelligence—alongside feminist, critical race, and cultural theory to meditate on the ways in which everyone and everything exists in mutually constitutive interrelations. Addressing issues ranging from desire, the body, nature, and love, to otherness, identity politics, social justice, #MeToo, and the COVID-19 pandemic, Mani foregrounds the power and necessity of recognizing relationality as foundational. Throughout, she offers a way of reframing what we think we know and how we come to know it, demonstrating that it is only by acknowledging and embracing the indivisible and interdependent nature of existence that we restore our true intimacy with each other and the world.

Will the ecological crises of our time be resolved using the same form of thought that has brought them about? Are technological prowess and political power the proper tools to address them? Is there not a deeper connection between our ecological crises and our human, social, political, economic, and ethical crises? This book argues that the popular approaches to ecological, bioethical, and other human crises are not working because they fail to examine the problem in its full depth. This depth escapes us because we have abandoned true metaphysical reflection on the whole and substituted it unknowingly for a series of inadequate alternatives. Both the technocratic paradigm that views all of nature mechanistically and its antagonists—the eco-philosophies that argue for the realities of intrinsic value, relationality, and beauty—carry partial truths but are insufficient. This book presents a more radical alternative, rooted in the classical tradition yet fresh and vibrant. The metaphysics of gift, based in the giftedness of existence shared by all, offers a deeper and more satisfying vision of all things that can transform our relationship with nature and touches every aspect of human life: social, political, economic, technical, and ethical.