There have been claims that meaninglessness has become epidemic in the contemporary world. One perceived consequence of this is that people increasingly turn against both society and the political establishment with little concern for the content (or lack of content) that might follow. Most often, encounters with meaninglessness and nothingness are seen as troubling. "Meaning" is generally seen as being a cornerstone of the human condition, as that which we strive towards. This was famously explored by Viktor Frankl in Man’s Search for Meaning in which he showed how even in the direst of situations individuals will often seek to find a purpose in life. But what, then, is at stake when groups of people negate this position? What exactly goes on inside this apparent turn towards nothing, in the engagement with meaninglessness? And what happens if we take the meaningless seriously as an empirical fact?

** A New York Times Bestseller ** NAMED ONE OF THE BEST BOOKS OF THE YEAR BY: Time • The New Yorker • NPR • GQ • Elle • Vulture • Fortune • Boing Boing • The Irish Times • The New York Public Library • The Brooklyn Public Library "A complex, smart and ambitious book that at first reads like a self-help manual, then blossoms into a wide-ranging political manifesto."—Jonah Engel Bromwich, The New York Times Book Review One of President Barack Obama's "Favorite Books of 2019" Porchlight's Personal Development & Human Behavior Book of the Year In a world where addictive technology is designed to buy and sell our attention, and our value is determined by our 24/7 data productivity, it can seem impossible to escape. But in this inspiring field guide to dropping out of the attention economy, artist and critic Jenny Odell shows us how we can still win back our lives. Odell sees our attention as the most precious—and overdrawn—resource we have. And we must actively and continuously choose how we use it. We might not spend it on things that capitalism has deemed important … but once we can start paying a new kind of attention, she writes, we can undertake bolder forms of political action, reimagine humankind’s role in the environment, and arrive at more meaningful understandings of happiness and progress. Far from the simple anti-technology screed, or the back-to-nature meditation we read so often, How to do Nothing is an action plan for thinking outside of capitalist narratives of efficiency and techno-determinism. Provocative, timely, and utterly persuasive, this book will change how you see your place in our world.

Nothing In Particular, Everything In General is a lifetime collection of poems, prose, spiritual writings, gospel and country song lyrics that are peppered with addiction, alcoholism, depression, love, relationships, dedications, gratitude, and spirituality. Some of these writings have won Literary Awards. It is basically a book layered with writings about living life on life s terms, and how that has been accomplished amidst a numerous amount of highs and lows that the author has experienced throughout her life. She touches on the solution, which was given to her and is available to anyone; an answer to some of the problems she has faced with alcoholism, depression and the seemingly unending misery of these common maladies. CINDY DANIELS holds an Associates Degree in Commercial Advertising and Graphic Design. She currently resides In Smithfield, North Carolina, where she has lived for the past 25 years. She has two children. Several of her poems have won Literary Awards and have been published on the Internet. Cindy currently writes a weekly column called Cooking wiht Cindy for the Robeson Journal in Lumberton, North Carolina. She hand paints hand carved Mahogany items shipped in from Indonesia for a company that is located on the east side of I-95 between exits 14 and 17, in Lumberton, North Carolina. Her hobbies include cooking, gardening, ceramics and reading. You can visit her website, where her art work is available, at: www.cindywdaniels.com."

Is it possible for reality as a whole to be part of itself? Can the world appear within itself without thereby undermining the consistency of our thought and knowledge-claims concerning more local matters of fact? This is a question on which Markus Gabriel and Graham Priest disagree. Gabriel argues that the world cannot exist precisely because it is understood to be an absolutely totality. Priest responds by developing a special form of mereology according to which reality is a single all-encompassing whole, everything, which counts itself among its denizens. Their disagreement results in a debate about everything and nothing: Gabriel argues that we experience nothingness once we overcome our urge to contain reality in an all-encompassing thought, whereas Priest develops an account of nothing according to which it is the ground of absolutely everything. A debate about everything and nothing, but also a reflection on the very possibility of metaphysics.

In the seventeenth century, a vision arose which was to captivate the Western imagination for the next three hundred years: the vision of Cosmopolis, a society as rationally ordered as the Newtonian view of nature. While fueling extraordinary advances in all fields of human endeavor, this vision perpetuated a hidden yet persistent agenda: the delusion that human nature and society could be fitted into precise and manageable rational categories. Stephen Toulmin confronts that agenda—its illusions and its consequences for our present and future world. "By showing how different the last three centuries would have been if Montaigne, rather than Descartes, had been taken as a starting point, Toulmin helps destroy the illusion that the Cartesian quest for certainty is intrinsic to the nature of science or philosophy."—Richard M. Rorty, University of Virginia "[Toulmin] has now tackled perhaps his most ambitious theme of all. . . . His aim is nothing less than to lay before us an account of both the origins and the prospects of our distinctively modern world. By charting the evolution of modernity, he hopes to show us what intellectual posture we ought to adopt as we confront the coming millennium."—Quentin Skinner, New York Review of Books

Every Thing Must Go argues that the only kind of metaphysics that can contribute to objective knowledge is one based specifically on contemporary science as it really is, and not on philosophers' a priori intuitions, common sense, or simplifications of science. In addition to showing how recent metaphysics has drifted away from connection with all other serious scholarly inquiry as a result of not heeding this restriction, they demonstrate how to build a metaphysics compatible with current fundamental physics ('ontic structural realism'), which, when combined with their metaphysics of the special sciences ('rainforest realism'), can be used to unify physics with the other sciences without reducing these sciences to physics itself. Taking science metaphysically seriously, Ladyman and Ross argue, means that metaphysicians must abandon the picture of the world as composed of self-subsistent individual objects, and the paradigm of causation as the collision of such objects. Every Thing Must Go also assesses the role of information theory and complex systems theory in attempts to explain the relationship between the special sciences and physics, treading a middle road between the grand synthesis of thermodynamics and information, and eliminativism about information. The consequences of the author's metaphysical theory for central issues in the philosophy of science are explored, including the implications for the realism vs. empiricism debate, the role of causation in scientific explanations, the nature of causation and laws, the status of abstract and virtual objects, and the objective reality of natural kinds.