The role of the prefrontal cortex is one of the most topical and important areas of research in contemporary neuropsychology. This cortical region appears to be linked with executive processes affecting many diverse areas of cognitive function. Working memory, information processing, behavioural organization, attention, judgement, and the ability to cope with novel experiences are just some of the diverse processes it affects. This book brings together contributions from some of the world's leading researchers on the prefrontal cortex. They discuss the (...) many recent theoretical and technical advances in the field - for example in our understanding of the neural architecture of the prefrontal cortex, in the development of comparable texts of cognition in humans and other primates, in our understanding of the relationships between neuronal activity and behaviour, and in the increasing use of functional neuroimaging to identify different levels of organization within the prefrontal cortex. These important developments make this an ideal time to address the many questions and debates that have arisen about the role and functional organization of this area of the brain. One of the first books to be written on the subject, The Prefrontal Cortex is a state-of-the-art account of our knowledge of this exciting subject. It will be welcomed by all researchers and students in neuro- and cognitive psychology, and neuroscience. (shrink)

Alexis de Tocqueville once wrote that "the people reign over the American political world like God over the universe," unwittingly casting democracy as the political instantiation of the death of God. According to Jeffrey W. Robbins, Tocqueville's assessment remains an apt observation of modern democratic power, which does not rest with a sovereign authority but operates as a diffuse social force. By linking radical democratic theory to a contemporary fascination with political theology, Robbins envisions the modern experience of (...) democracy as a social, cultural, and political force transforming the nature of sovereign power and political authority. Robbins joins his work with Michael Hardt and Antonio Negri's radical conception of "network power," as well as Sheldon Wolin's notion of "fugitive democracy," to fashion a political theology that captures modern democracy's social and cultural torment. This approach has profound implications not only for the nature of contemporary religious belief and practice but also for the reconceptualization of the proper relationship between religion and politics. Challenging the modern, liberal, and secular assumption of a neutral public space, Robbins conceives of a postsecular politics for contemporary society that inextricably links religion to the political. While effectively recasting the tradition of radical theology as a political theology, this book also develops a comprehensive critique of the political theology bequeathed by Carl Schmitt. It marks an original and visionary achievement by the scholar the _Journal of the American Academy of Religion_ hailed "one of the best commentators on religion and postmodernism.". (shrink)

This paper examines the problem of ontotheology as it was defined by Martin Heidegger, and how it has subsequently been approached by those philosophers and theologians who have followed in his wake. It argues that Heidegger’s initial analysis of the onto‐theological condition was mistaken by its presumption of a radical divide between philosophy and theology. Furthermore, many of the key thinkers who have followed after Heidegger have merely reinscribed this supposed divide between thought and faith, rather than genuinely questioning the (...) terms Heidegger thought self‐evident. The result, even among some of the most radical and influential contemporary thinkers such as Emmanuel Levinas, John Caputo, and Jean‐Luc Marion, has been a contemporary philosophy deprived of questions of faith and a theology unaccountable to its place in the world. In response to this shortcoming of contemporary philosophical and theological thought, Jacques Derrida has approached the problem of ontotheology from the dual perspective of both thought and faith, and thereby, has provided a new path of thought beyond the problem of ontotheology and towards a renewed appreciation for the possibilities for a genuine philosophical theology. (shrink)

Alexis de Tocqueville once wrote that "the people reign over the American political world like God over the universe," unwittingly casting democracy as the political instantiation of the death of God. According to Jeffrey W. Robbins, Tocqueville's assessment remains an apt observation of modern democratic power, which does not rest with a sovereign authority but operates as a diffuse social force. By linking radical democratic theory to a contemporary fascination with political theology, Robbins envisions the modern experience of (...) democracy as a social, cultural, and political force transforming the nature of sovereign power and political authority. Robbins joins his work with Michael Hardt and Antonio Negri's radical conception of "network power," as well as Sheldon Wolin's notion of "fugitive democracy," to fashion a political theology that captures modern democracy's social and cultural torment. This approach has profound implications not only for the nature of contemporary religious belief and practice but also for the reconceptualization of the proper relationship between religion and politics. Challenging the modern, liberal, and secular assumption of a neutral public space, Robbins conceives of a postsecular politics for contemporary society that inextricably links religion to the political. While effectively recasting the tradition of radical theology as a political theology, this book also develops a comprehensive critique of the political theology bequeathed by Carl Schmitt. It marks an original and visionary achievement by the scholar the _Journal of the American Academy of Religion_ hailed "one of the best commentators on religion and postmodernism.". (shrink)

Suitable for advanced undergraduates and graduate students from diverse fields and varying backgrounds, this self-contained course in mathematical logic features numerous exercises that vary in difficulty. The author is a Professor of Mathematics at the University of Wisconsin.

"Radical theology" and "political theology" are terms that have gained a lot of currency among philosophers of religion today. In this visionary new book, Jeffrey W. Robbins explores the contemporary direction of these movements as he charts a course for their future. Robbins claims that radical theology is no longer bound by earlier thinking about God and that it must be conceived of as postsecular and postliberal. As he engages with themes of liberation, gender, and race, Robbins (...) moves beyond the usual canon of death-of-God thinkers, thinking "against" them as much as "with" them. He presents revolutionary thinking in the face of changing theological concepts, from reformation to transformation, transcendence to immanence, messianism to metamorphosis, and from the proclamation of the death of God to the notion of God’s plasticity. (shrink)

It has long been assumed that the more modern we become, the less religious we will be. Yet a recent resurrection in faith has challenged the certainty of this belief. In these original essays and interviews, leading hermeneutical philosophers and postmodern theorists John D. Caputo and Gianni Vattimo engage with each other's past and present work on the subject and reflect on our transition from secularism to postsecularism. As two of the figures who have contributed the most to the theoretical (...) reflections on the contemporary philosophical turn to religion, Caputo and Vattimo explore the changes, distortions, and reforms that are a part of our postmodern faith and the forces shaping the religious imagination today. Incisively and imaginatively connecting their argument to issues ranging from terrorism to fanaticism and from politics to media and culture, these thinkers continue to reinvent the field of hermeneutic philosophy with wit, grace, and passion. (shrink)

It has long been assumed that the more modern we become, the less religious we will be. Yet a recent resurrection in faith has challenged the certainty of this belief. In these original essays and interviews, leading hermeneutical philosophers and postmodern theorists John D. Caputo and Gianni Vattimo engage with each other's past and present work on the subject and reflect on our transition from secularism to postsecularism. As two of the figures who have contributed the most to the theoretical (...) reflections on the contemporary philosophical turn to religion, Caputo and Vattimo explore the changes, distortions, and reforms that are a part of our postmodern faith and the forces shaping the religious imagination today. Incisively and imaginatively connecting their argument to issues ranging from terrorism to fanaticism and from politics to media and culture, these thinkers continue to reinvent the field of hermeneutic philosophy with wit, grace, and passion. (shrink)

Introduction: The ontological condition -- The problem of philosophical theology -- Interlude 1, on political boundaries and profit: The path of theology : a study of Dietrich Bonhoeffer -- The path of phenomenology : a study of Edmund Husserl -- Interlude 2, on translations: Phenomenology turned theology -- Interlude 3, on bibliolatry: Otherwise than overcoming -- Postlude: on the feminine and ontotheology.

At the time of writing L'Être et le Néant, Sartre intended both to give a new account of human experience and action, and, subsequently, to offer a ‘new morality’. It is clear that he wished to keep the two enterprises separate, the former not entailing the latter but also that they would together form an integrated Weltanschauung, as he puts it. But Sartre's philosophical account of human life cannot, I shall argue, be integrated with any morality whatsoever, since his account (...) really entails the impossibility of the moral life. It is not surprising that doubts about what remains of morality, once the Sartrean picture has been accepted, are prominent in the last pages of L'Être et le Néant; I intend to show that they deserve more serious attention than some commentators have thought, and that the major problem over Sartre's moral philosophy is not the interpretation of authenticity but the investigation of his account of moral choice. (shrink)

Clayton Crockett and Jeffrey Robbins describe a number of the intellectual developments and movements that preceded and influenced radical theology. They pay special attention to the hermeneutics of suspicion of Feuerbach, Marx, Freud, and Nietzsche; the phenomenology of Husserl, Heidegger, and Merleau-Ponty; and the linguistic structuralism of Saussure. Crockett and Robbins pay close attention to the role of Derrida’s lecture, “Structure, Sign, and Play in the Discourse of the Human Sciences,” in 1966 before moving on to the Death (...) of God movement. They emphasize the way Tillich’s thought was radicalized by G. Vahanian, Altizer, Daly, and others in combination with Tillich’s theology of culture and existential theology and Bonhoeffer’s influence on the early Death of God thinkers. Finally, Crockett and Robbins discuss radical theology’s hybridization with deconstruction in the work of Raschke, Mark C. Taylor, and Winquist and hybridizing RT with deconstruction. (shrink)

Richard Rorty is famous, maybe even infamous, for his philosophical nonchalance. His groundbreaking work not only rejects all theories of truth but also dismisses modern epistemology and its preoccupation with knowledge and representation. At the same time, the celebrated pragmatist believed there could be no universally valid answers to moral questions, which led him to a complex view of religion rarely expressed in his writings. In this posthumous publication, Rorty, a strict secularist, finds in the pragmatic thought of John Dewey, (...) John Stuart Mill, William James, and George Santayana, among others, a political imagination shared by religious traditions. His intent is not to promote belief over nonbelief or to blur the distinction between religious and public domains. Rorty seeks only to locate patterns of similarity and difference so an ethics of decency and a politics of solidarity can rise. He particularly responds to Pope Benedict XVI and his campaign against the relativist vision. Whether holding theologians, metaphysicians, or political ideologues to account, Rorty remains steadfast in his opposition to absolute uniformity and its exploitation of political strength. (shrink)

Research into the roots of ideological extremism has traditionally focused on the social, economic, and demographic factors that make people vulnerable to adopting hostile attitudes toward outgroups. However, there is insufficient empirical work on individual differences in implicit cognition and information processing styles that amplify an individual’s susceptibility to endorsing violence to protect an ideological cause or group. Here we present original evidence that objectively assessed cognitive inflexibility predicts extremist attitudes, including a willingness to harm others, and sacrifice one’s life (...) for the group. Across two samples (N = 1,047) from the United Kingdom and United States, structural equation models demonstrated that cognitive inflexibility predicted endorsement of violence to protect the national ingroup, which in turn predicted a willingness to die for the group. These statistical models accounted for an average of 31.4% of the variance in willingness to die for the group, after accounting for demographic variables. Furthermore, cognitive inflexibility was related to greater confidence in the decision to sacrifice one’s life in an ingroup trolley problem scenario. Analysis of participants’ performance on the cognitive tasks revealed that cognitive rigidity – distinctly from other aspects of cognition – was specifically implicated as a cognitive antecedent of extremist attitudes. Implications for the study of radicalization and identity fusion throug... (shrink)

This authoritative new book details the most recent advances in clinical neuroscience, from neurogenetics to the study of consciousness.

What is the future of Continental philosophy of religion? These forward-looking essays address the new thinkers and movements that have gained prominence since the generation of Derrida, Deleuze, Foucault, and Levinas and how they will reshape Continental philosophy of religion in the years to come. They look at the ways concepts such as liberation, sovereignty, and post-colonialism have engaged this new generation with political theology and the new pathways of thought that have opened in the wake of speculative realism and (...) recent findings in neuroscience and evolutionary psychology. Readers will discover new directions in this challenging and important area of philosophical inquiry. (shrink)

An Insurrectionist Manifesto contains four insurrectionary gospels based on Martin Heidegger's philosophical model of the fourfold: earth and sky, gods and mortals. Challenging religious dogma and dominant philosophical theories, they offer a cooperative, world-affirming political theology that promotes new life through not resurrection but insurrection. The insurrection in these gospels unfolds as a series of miraculous yet worldly practices of vital affirmation. Since these routines do not rely on fantasies of escape, they engender intimate transformations of the self along the (...) very coordinates from which they emerge. Enacting a comparative and contagious postsecular sensibility, these gospels draw on the work of Slavoj i ek, Giorgio Agamben, Catherine Malabou, François Laruelle, Peter Sloterdijk, and Gilles Deleuze yet rejuvenate scholarship in continental philosophy, critical race theory, the new materialisms, speculative realism, and nonphilosophy. They think beyond the sovereign force of the one to initiate a radical politics "after" God. (shrink)