Reveals the complicity between the Kyoto School’s moral and political philosophy, based on the school’s founder Nishida Kitar?’s metaphysics of nothingness, and Japanese imperialism. In the field of philosophy, the common view of philosophy as an essentially Western discipline persists even today, while non-Western philosophy tends to be undervalued and not investigated seriously. In the field of Japanese studies, in turn, research on Japanese philosophy tends to be reduced to a matter of projecting existing stereotypes of alleged Japanese cultural uniqueness through the reading of texts. In Nothingness in the Heart of Empire, Harumi Osaki resists both these tendencies. She closely interprets the wartime discourses of the Kyoto School, a group of modern Japanese philosophers who drew upon East Asian traditions as well as Western philosophy. Her book lucidly delves into the non-Western forms of rationality articulated in such discourses, and reveals the problems inherent in them as the result of these philosophers’ engagements in Japan’s wartime situation, without cloaking these problems under the pretense of “Japanese cultural uniqueness.” In addition, in a manner reminiscent of the controversy surrounding Martin Heidegger’s involvement with Nazi Germany, the book elucidates the political implications of the morality upheld by the Kyoto School and its underlying metaphysics. As such, this book urges dialogue beyond the divide between Western and non-Western philosophies, and beyond the separation between “lofty” philosophy and “common” politics. “In this powerful book, Harumi Osaki announces herself as a major voice in Kyoto School scholarship. Drawing extensively on the work of Naoki Sakai, Osaki indicates that the problems of Western universalism and non-Western (Asian, Japanese) particularism are in fact but two sides of the same coin. This important insight, when put in the service of her considerable philosophical erudition, has allowed her to write what to my knowledge is the most intelligent, probing book on Nishida and the Kyoto School in the English language.” — Richard F. Calichman, author of Beyond Nation: Time, Writing, and Community in the Work of Abe K?b?

Reveals the complicity between the Kyoto School's moral and political philosophy, based on the school's founder Nishida Kitarō's metaphysics of nothingness, and Japanese imperialism.

The first English translation (by Graham Parker, with Setsuko Aihara) of a forty-year-old Japanese classic--Nishitani's treatment of the problem of nihilism, with particular reference to Nietzsche's philosophical ideas, and from a perspective influenced by Buddhist thought. Paper edition (unseen), $14.95. Annotation copyrighted by Book News, Inc., Portland, OR

Through stories at once poetic and poignant, There Is Nothing So Whole as a Broken Heart offers a powerful elixir for all who rebel against systemic violence and injustice. The contemporary renewal of Jewish anarchism draws on a history of suffering, ranging from enslavement and displacement to white nationalism and genocide. Yet it also pulls from ancestral resistance, strength, imagination, and humor—all qualities, and wisdom, sorely needed today. These essays, many written from feminist and queer perspectives, journey into ancestral and contemporary trauma in ways that are humanizing and healing. They build bridges from bittersweet grief to rebellion and joy. Through concrete illustrations of how Jewish anarchists imaginatively create their own ritual, cultural, and political practices, they clearly illuminate the path toward mending ourselves and the world.

When police raided the Short Creek compound of the Fundamental Church of Jesus Christ of Latter Day Saints in 1953, it soon became a political and publicity nightmare and eventually cost the governor of Arizona his job. From that point on, skittish public officials allowed the polygamist sect to practice its tenants unmolested for the next 50 years and turned a blind eye to child abandonment, kidnapping, statutory rape, incest, and massive tax and welfare fraud. But then Warren Jeffs, a new FLDS prophet, escalated the sect's crimes to near madness. Activists watched in horror as he used his limitless authority and the resources of a tax-supported community—in essence, a feudal empire on the Utah/Arizona border—to devastate thousands of lives on cruel whims, marrying girls as young as 11 to 60-year-old men and driving off teenage “lost boys” who Jeffs felt threatened his authority. Answer Them Nothing is the chilling story of the victims, activists, prosecutors, judges, cops, and attorneys who in 2001 began the struggle to dismantle the FLDS empire and bring Jeffs and his henchmen to justice. It is a mesmerizing journey into one of America's darkest corners, a story that stretches over three states and deep into history of the powerful Mormon Church.

The white man's burden, darkest Africa, the seduction of the primitive: such phrases were widespread in the language Western empires used to talk about their colonial enterprises. How this language itself served imperial purposes--and how it survives today in writing about the Third World--are the subject of David Spurr's book, a revealing account of the rhetorical strategies that have defined Western thinking about the non-Western world.Despite historical differences among British, French, and American versions of colonialism, their rhetoric had much in common. The Rhetoric of Empire identifies these shared features--images, figures of speech, and characteristic lines of argument--and explores them in a wide variety of sources. A former correspondent for the United Press International, the author is equally at home with journalism or critical theory, travel writing or official documents, and his discussion is remarkably comprehensive. Ranging from T. E. Lawrence and Isak Dineson to Hemingway and Naipaul, from Time and the New Yorker to the National Geographic and Le Monde, from journalists such as Didion and Sontag to colonial administrators such as Frederick Lugard and Albert Sarraut, this analysis suggests the degree to which certain rhetorical tactics penetrate the popular as well as official colonial and postcolonial discourse.Finally, Spurr considers the question: Can the language itself--and with it, Western forms of interpretation--be freed of the exercise of colonial power? This ambitious book is an answer of sorts. By exposing the rhetoric of empire, Spurr begins to loosen its hold over discourse about--and between--different cultures.