An updated edition of a comprehensive study of the theory that mind exists, in some form, in all living and nonliving things. In Panpsychism in the West, the first comprehensive study of the subject, David Skrbina argues for the importance of panpsychism—the theory that mind exists, in some form, in all living and nonliving things—in consideration of the nature of consciousness and mind. Panpsychism, with its conception of mind as a general phenomenon of nature, uniquely links being and mind. More than a theory of mind, it is a meta-theory—a statement about theories of mind rather than a theory in itself. Panpsychism can parallel almost every current theory of mind; it simply holds that, no matter how one conceives of mind, such mind applies to all things. After a brief discussion of general issues surrounding philosophy of mind, Skrbina examines the panpsychist views of philosophers from the pre-Socratics to the post-structuralists. The original edition of Panpsychism in the West helped to reinvigorate a neglected and important aspect of philosophic thinking. This revised edition offers expanded and updated material that reflects the growth of panpsychism as a subdiscipline. It covers the problem of emergence of mind from a non-mental reality and the combination problem in greater detail. It offers expanded coverage of the pre-Socratics and Plato; a new section on Augustine; expanded discussions of Continental panpsychism, scientific arguments, Nietzsche, and Whitehead; and a new section on Russellian monism. With this edition, Panpsychism in the West will be continue to be the standard work on the topic.

An updated edition of a comprehensive study of the theory that mind exists, in some form, in all living and nonliving things. In Panpsychism in the West, the first comprehensive study of the subject, David Skrbina argues for the importance of panpsychism—the theory that mind exists, in some form, in all living and nonliving things—in consideration of the nature of consciousness and mind. Panpsychism, with its conception of mind as a general phenomenon of nature, uniquely links being and mind. More than a theory of mind, it is a meta-theory—a statement about theories of mind rather than a theory in itself. Panpsychism can parallel almost every current theory of mind; it simply holds that, no matter how one conceives of mind, such mind applies to all things. After a brief discussion of general issues surrounding philosophy of mind, Skrbina examines the panpsychist views of philosophers from the pre-Socratics to the post-structuralists. The original edition of Panpsychism in the West helped to reinvigorate a neglected and important aspect of philosophic thinking. This revised edition offers expanded and updated material that reflects the growth of panpsychism as a subdiscipline. It covers the problem of emergence of mind from a non-mental reality and the combination problem in greater detail. It offers expanded coverage of the pre-Socratics and Plato; a new section on Augustine; expanded discussions of Continental panpsychism, scientific arguments, Nietzsche, and Whitehead; and a new section on Russellian monism. With this edition, Panpsychism in the West will be continue to be the standard work on the topic.

Panpsychism is the philosophical view that consciousness, mentality, or 'mindedness' in some form is fundamental in the universe. The idea has existed for centuries, but only recently has it had a serious resurgence. Galen Strawson has been on the front line of the battlefield on the topic of panpsychism since the 1990s. His paper on ‘realistic monism’, contained in this volume and originally published in 2006, is now considered something of a classic and a catalyst for panpsychism’s recent revival. This long overdue new edition of the book gives the original commentators, where they feel they have something more to add, an opportunity to update their thinking on the topic of panpsychism in general and Strawson’s realistic monism in particular. Seven new postscripts are included, which aim to enhance the original collection and push the discussion onwards. Eighteen years have passed since the first edition of this groundbreaking volume, and Strawson remains a distinctive and important voice in the field — the new edition is a must-read for all who are interested in consciousness studies.

Recent debates in philosophy of mind have resulted in an impasse, which lead to a renaissance of panpsychism as a viable alternative. Panpsychism is the thesis that mental being is a fundamental and ubiquitous feature of the universe. This book collects many of the most recent voices arguing for panpsychism as a genuine alternative in analytic philosophy of mind in the 21st century as well as some of the most prominent critics.

A spectre is haunting humanity: the spectre of a reality that will outwit and, in the end, bury us. "The Anthropocene," or The Human Era, is an attempt to name our geological fate - that we will one day disappear into the layer-cake of Earth's geology - while highlighting humanity in the starring role of today's Earthly drama. In Shadowing the Anthropocene, Adrian Ivakhiv proposes an ecological realism that takes as its starting point humanity's eventual demise. The only question for a realist today, he suggests, is what to do now and what quality of compost to leave behind with our burial. The book engages with the challenges of the Anthropocene and with a series of philosophical efforts to address them, including those of Slavoj Zizek and Charles Taylor, Graham Harman and Timothy Morton, Isabelle Stengers and Bruno Latour, and William Connolly and Jane Bennett. Along the way, there are volcanic eruptions and revolutions, ant cities and dog parks, data clouds and space junk, pagan gods and sacrificial altars, dark flow, souls (of things), and jazz. Ivakhiv draws from centuries old process-relational thinking that hearkens back to Daoist and Buddhist sages, but gains incisive re-invigoration in the philosophies of Charles Sanders Peirce and Alfred North Whitehead. He translates those insights into practices of "engaged Anthropocenic bodymindfulness" - aesthetic, ethical, and ecological practices for living in the shadow of the Anthropocene.

Delving into Apichatpong Weerasethakul’s films, this book uncovers a plethora of conceptual paradigms. Apichatpong's films frequently utilize rural Thailand as a backdrop, showcasing daily life, interactions, rituals, and customs, all infused with a Southeast Asian essence. This utilization of local imagery provides a national quality to his works, allowing a global audience to explore both urban and rural aspects of Thai society, along with discourses on history, culture, politics, and practices. Beyond the surface, the films also address universal and intricate themes, transcending cultural boundaries. The book delves into a range of lesser-explored aspects regarding the films and filmmaking of Apichatpong, developing fresh perspectives on the representation of nonhumans, hybrid forms, transmedia plot, technique, production among others. With meticulous analyses of his key works this interdisciplinary study unveils the threads that bind Apichatpong’s creative practice, innovative techniques, and philosophical insights. An essential read for cinephiles, scholars, and seekers of cinematic depth, this book uncovers the vibrant tapestry of meaning within Apichatpong’s enigmatic film-worlds.

A provocative argument that the frustrations of globalization stem from the gap between the expectations created and the lagging economic reality in poor countries. The enemies of globalization—whether they denounce the exploitation of poor countries by rich ones or the imposition of Western values on traditional cultures—see the new world economy as forcing a system on people who do not want it. But the truth of the matter, writes Daniel Cohen in this provocative account, may be the reverse. Globalization, thanks to the speed of twenty-first-century communications, shows people a world of material prosperity that they do want—a vivid world of promises that have yet to be fulfilled. For the most impoverished developing nations, globalization remains only an elusive image, a fleeting mirage. Never before, Cohen says, have the means of communication—the media—created such a global consciousness, and never have economic forces lagged so far behind expectations. Today's globalization, Cohen argues, is the third act in a history that began with the Spanish Conquistadors in the sixteenth century and continued with Great Britain's nineteenth-century empire of free trade. In the nineteenth century, as in the twenty-first, a revolution in transportation and communication did not promote widespread wealth but favored polarization. India, a part of the British empire, was just as poor in 1913 as it was in 1820. Will today's information economy do better in disseminating wealth than the telegraph did two centuries ago? Presumably yes, if one gauges the outcome from China's perspective; surely not, if Africa's experience is a guide. At any rate, poor countries require much effort and investment to become players in the global game. The view that technologies and world trade bring wealth by themselves is no more true today than it was two centuries ago. We should not, Cohen writes, consider globalization as an accomplished fact. It is because of what has yet to happen—the unfulfilled promises of prosperity—that globalization has so many enemies in the contemporary world. For the poorest countries of the world, the problem is not so much that they are exploited by globalization as that they are forgotten and excluded.