The two major schools of thought in Indigenous−settler relations on the ground, in the courts, in public policy, and in research are resurgence and reconciliation. Resurgence refers to practices of Indigenous self- determination and cultural renewal. Reconciliation refers to practices of reconciliation between Indigenous and settler nations as well as efforts to strengthen the relationship between Indigenous and settler peoples with the living earth and making that relationship the basis for both resurgence and Indigenous−settler reconciliation. -/- Critically (...) and constructively analyzing these two schools from a variety of perspectives and lived experiences, this volume connects both discourses to the ecosystem dynamics that animate the living earth. Resurgence and Reconciliation is a truly multidisciplinary work, blending law, political science, political economy, women’s studies, history, anthropology, ecology, sustainability, and climate change. Its dialogic approach strives to put these fields in conversation and draw out the connections and tensions between them. -/- By using “earth teachings” to inform social practices, the editors and contributors offer a rich, innovative, and holistic way forward in response to the world’s most profound natural and social challenges. This timely volume shows how the complexities and interconnections of resurgence and reconciliation and the living earth are often overlooked in contemporary discourse and debate. (shrink)

This essay intervenes in the on-going debate over the power-knowledge entanglements of classifying emic Indigenous resurgence accounts of the past as “therapeutic history”. We refer to how “therapeutic history” was defined by Ronald Niezen in his 2009 book, The Rediscovered Self. We argue that despite the important refinement of the concept made by Rafael Verbuyst in his application of the term in his work on Khoisan resurgence in South Africa, we believe it to be a problematic category, especially (...) in Western knowledge production about Indigenous people. Our reasons are that the term conflates the use of history with its recovery, unfairly maligns Indigenous knowledge keepers as self-serving and uninterested in the truth, and introduces an insidious binary which has unwelcome discursive effects, in that longer chains of equivalence ultimately place Indigenous storying and knowledge keeping on the other side of an epistemological divide from “proper” history-writing. (shrink)

ABSTRACT The resurgence of Confucian education in present-day China has received increasing academic attention over the last two decades. However, certain aspects of this trend remain poorly understood, particularly parents’ involvement in their children’s Confucian education. Based on a qualitative study conducted at a Confucian school, this article sheds light on why some Chinese parents today send their children to learn the Confucian classics. The parents interviewed criticised China’s examination-oriented state school system, which they regarded as too practically oriented (...) to realise students’ personal and moral development. Instead, they wanted their children to cultivate Confucian virtues and moral suzhi (‘quality’). Also, Wang Caigui’s theory of ‘children reading classics’ education strengthened the parents’ confidence in the Confucian pedagogy of memorisation. Based on these findings, the article argues that using the critique tool, parents who advocate Confucian education have emerged as critical citizens who reflect on how not to be governed by the mainstream state education. (shrink)

In Bangladesh, the resurgence of Islam is not synonymous with Islamic militancy. Islamic militancy grew in frequency and intensity between the mid-1990s and the mid-2000s, but as a transitory phenomenon on the periphery of Bangladeshi life and society. It arose for two main reasons. First, it is the predictable outcome of the sustained misgovernance of the Bangladeshi state. It is predictable in a Muslim-majority country that some of the militant groups protesting this official corruption are Islamic. These rebel groups (...) are socially marginal. Their actions are reactive, episodic and unlikely to be the co-ordinated operations of a broad movement. Second, global factors have provoked some militants to engage in terrorist activities, some of which are anti-West, albeit rhetorically. Majority-Muslim Bangladeshis do not support such activities but do share the militants’ perception that the major Western countries are anti-Islam, as evident in their apparent indifference, sustained over decades, to Muslim sufferings across the globe, in which they have been directly or indirectly complicit. By highlighting Bangladeshi political developments in an historical context, this paper shows that Bangladeshi-Muslim nationalism has emerged as an alternative to Bengali nationalism-secularism. Both these movements have long roots in the history of the region, and could therefore become the basis of a stable, two-party political system. A necessary, if not sufficient, precondition for such a development is that the two major political parties (the Awami League and the Bangladeshi Nationalist Party) cooperate in establishing a stable, competitive political culture on the basis of this natural divide in Bangladeshi society. Such a development would represent an historic advance away from the current political paradigm of wasting public resources on ideology-driven, authoritarian policy-making under democratic paraphernalia. (shrink)

In The Resurgence of Evolutionary Biology Terry Hoy charts the intersection between political theory and the intellectual debate over human evolution. The book deals with the contemporary interpretation of Darwinism as an apology for racism, imperialism, and capitalism. Hoy argues that this perspective underlies the contemporary debates between proponents of both genetic and environmental determinants of behavior. In response to several leading thinkers in the field—principally Edward Wilson, Stephen Gould and R. C. Lewontin—Hoy presents the neo-Darwinian synthesis of Edwin (...) Mayr as a mediation between these two schools of thought. This concise work is essential reading for scholars of political theory and philosophy, and anyone interested in seeking to understand the rise and fall—and rise again—of Darwinism and the contemporary political relevance of Aristotelian-Darwinian naturalism. (shrink)

This chapter contains sections titled: The Intensifying Dangers of International Anarchy Global Governance Versus a World State Is a World Government Possible? Acknowledgments References.

It is now commonplace for courts to remark that standing to seek judicial review is ‘context-sensitive’. The questions of how the courts adapt standing to context, and whether they do so appropriately, have, however, received remarkably little scholarly and judicial attention. This is perhaps because, until recently, there has been relatively little in the case law to spark scholarly interest. Standing, however, is in the midst of a resurgence. This article makes use of a distinction between three types of (...) judicial review case—challenges to (i) favourable targeted, (ii) unfavourable targeted and (iii) non-targeted decisions—as a mode through which to explore the growing body of standing case law. In doing so, it both seeks to further understanding of how courts determine what constitutes a ‘sufficient interest’ and to highlight areas of the law in need of clarification or reconsideration. (shrink)

Detroit is frequently viewed as a city where hope has been lost, government is totally dysfunctional, and the infrastructure is beyond repair. For far too many people around the world, the Motor City is perceived as a city whose greatness is in distant memory. Detroit Resurgent, while not ignoring the problems facing the city, explores Detroit in a new way that reveals a culturally rich, very alive, and undeniably present side of the city. Through photographic portraits, interviews, essays, and poetry, (...) it demonstrates the vitality and humanity of Detroit’s people, providing a powerful counternarrative to the vision of Detroit as a Rust Belt wasteland. Giving voice to people with hopes for a brighter future and aspirations to create a new city out of the old required recording their own words and engaging a portrait photographer grounded in humanism whose approach is based upon the traditions of social documentary photography. Detroit Resurgent explores the city through the voices of those working in a multitude of ways to reshape it into a twenty-first-century urban space, through the auto industry, urban agriculture and food production, entrepreneurial action and small business, visual and performing arts, activism, and visionary leadership. (shrink)

Planning of effective responses to the recent resurgence of tuberculosis in the United States, and particularly in New York City, requires review of our knowledge of the factors that led to the decline of tuberculosis in the U.S. and other countries during the nineteenth and the first three-quarters of the twentieth century, and the recent changes in these same factors and the rise of new factors that have contributed to its resurgence. Because the analysis of the impact of (...) all of these factors in both the remote and the recent past is controversial, it is important to use a well-defined framework to organize the analysis. The framework we will use is shown in Table 1. To the classic epidemiologic triad of Agent, Host and Environment it adds the category of Health Services. In this paper we redefine both the classic and new categories using current disciplines and concepts applicable to tuberculosis. (shrink)

The article proposes a new, interspecies interpretation of Joanna Rajkowska’s Oxygenator. Read as what Anna Tsing calls latent commons and problematized through Chantal Mouffe’s concept of agonistic spaces, the canonical piece of public art is shown to have been an experimental site of more-than-human resurgence.

As political theorists address the parochial foundations of their field, engagement with the Indigenous traditions of Turtle Island is overdue. This article argues that theorists should approach such engagement with caution. Indigenous nations’ politics of knowledge production may differ from those of de-parochializing political theorists. Some Indigenous communities, in response to violent histories of knowledge extraction, have developed practices of refusal. The contemporary movement of resurgence engages Indigenous traditions of political thought toward the end of promoting Indigenous intellectual and (...) political sovereignty and self-determination. These practices demonstrate a commitment to epistemic justice that is imperfectly aligned with, and potentially opposed to, inclusion-oriented projects like comparative political theory. If political theorists are to de-parochialize political theory by incorporating Indigenous traditions, they must do so in ways that are respectful of Indigenous peoples’ own struggles for epistemic justice. This can be achieved by drawing on and deepening practices of reflexivity exhibited in leading comparative political theory scholarship, and by allowing Indigenous treaty relationships to set the terms of the encounter. (shrink)

The idea of world government is returning to the mainstream of scholarly thinking about international relations. Will the world-government movement become a potent political force, or will it fade away as it did in the late 1940s?

Written by a non-Jewish analytic philosopher, this book addresses the issue of whether, and to what extent, current opposition to Israel on the liberal-left embodies anti-Semitic stances. It argues that the dominant climate of liberal opinion disseminates, however inadvertently, a range of anti-Semitic assertions and motifs of the most traditional kind. It advocates a return to an unrestricted anti-racism which would allow liberals to defend Palestinian interests without demonizing Jews.

In contemporary bioethics, two vocabularies can be distinguished:person-speak andnature-speak. The first is built around the claim that a person's moral decisions are to be respected, while the other stands on the claim that moral decisions should comply with standards for human behaviour conveyed by nature. While most bioethicists have obtained a thorough mastery ofperson-speak, they are considerably less well-versed innature-speak. Apparently, the latter has lost much of its former ability to capture important aspects of moral existence. In this paper I (...) attempt to rehabilitatenature-speak from a hermeneutical perspective. I believe that the task of ethics is to enlarge our range of moral description and to rediscover neglected ways of speaking about human experience. The ethicist should enable individuals in health care settings to become more articulate about their moral experience. He should not content himself with applying those moral vocabularies which happen to be readily available, but should rather proceed by recovering forgotten vocabularies from within the philosophical tradition. Finally, one particular effort at restoringnature-speak is critically reviewed. (shrink)

Jennifer McKitrick examines the causes moving many philosophers to pull Aristotelian powers out of history’s dustbin, the failure to reduce or eliminate dispositional ascriptions from philosophical and scientific discourses. Although many see this failure as grounds for rejecting Humeanism and return to Aristotelianism, McKitrick argues that only a more moderate reaction is warranted. She argues that restricting analysis to fundamental dispositions and adding a condition requiring the power ascription be grounded in or made true by the fact that the object (...) possesses that fundamental disposition is the better reaction. McKitrick canvasses the main twentieth-century attempts to reduce or eliminate dispositional talk. She begins with the logical positivists’ attempt to replace dispositional talk with material conditionals. Then, after briefly considering Ryle’s version, she turns to Goodman and the move to replace material conditional analyses with stronger-than-material conditionals, such as causal implication or counterfactual conditionals backed up by natural kinds and laws of nature. Next, she turns to Lewis’s possible worlds semantics and concludes with a presentation of the ‘Simple Counterfactual Analysis’. Despite these problems with providing analyses of dispositional ascriptions in terms of counterfactuals, McKitrick recognizes that there is still an important connection between dispositions and counterfactuals. A thing’s disposition is its property of having a certain kind of counterfactual hold of it. But she advocates restricting counterfactual analyses to fundamental dispositions and powers and requiring that they be made true, or grounded by, the fact that the object has that power. (shrink)

After the failed coup attempt on July 15, 2016, Turkey rapidly adjusted its national security strategies to align with the principles of a security state, resulting in a notable increase in human rights violations during the declared State of Emergency. Enforced disappearances, previously used by the State against Kurdish dissidents in the 1990s, resurfaced as a brutal method in the name of “State survival” following the failed coup attempt. This research examined the systematic and organized nature of these enforced disappearances, (...) their prevalence, specific targets, and the human rights abuses resulting from this practice. Twenty cases of enforced disappearances that occurred after July 15, 2016, were analyzed to achieve this. Three main themes emerged from the analysis: (1) enforced disappearance methods, (2) ineffective investigation, (3) torture. The examination revealed that enforced disappearances followed a systematic and widespread pattern. The narratives highlighted commonalities in the methods of disappearances, a preference for individuals affiliated with the Gülen Movement, and the subjecting of victims to severe violations, including torture. Fundamental human rights should have remained non-derogable even during the State of Emergency, as international human rights treaties to which the Turkish State is a signatory protect them. (shrink)

Maurizio Viroli’s Prophetic Times: Visions of Emancipation in the History of Italy (2023) is the latest in a long list of outstanding works on Italian intellectual history that the scholar has publ...

After a long period during which the involvement of laypersons was considered undesirable in the Western tradition of science, we have recently witnessed numerous collaborations which suggest that the desirability of societal involvement in the scientific practice is becoming recognized. This article argues that the historical considerations that once led to this division in cognitive labour have been in transformation, having undergone diverse shifts. In a first instance, the exclusion of laypersons from science is analysed in terms of the key (...) concepts of systematicity, universality, and authority. For that, two examples are given: the case of the British photographic survey and that of the American Museum of Natural History. Next, the dissolution of these barriers between scientists and laypersons is discussed and illustrated by examples: the Dystrophic Epidermolysis Bullosa Research Association in Austria, Fukushima nuclear monitoring stations, and the French Association of Muscular Dystrophy. It is concluded that, for science to be truly democratized, co-produced knowledge needs to be integrated in political decision-making processes, which is currently still lacking. Furthermore, since expertise can also be found in society, non-certified experts should work in conjunction with scientists, yet at the same time, the divide between experts and non-experts must be maintained. The inclusion of non-scientific experts in decision-making is fundamentally different from the inclusion of lay stakeholders. Hence, different participatory roles should be expected from stakeholders, experts, or scientists, and the most important challenge now is how to formally define such roles. (shrink)

Epistemologies have power. They have the power not only to transform worlds, but to create them. And the worlds that they create can be better or worse. For many people, the worlds they create are predictably and reliably deadly. Epistemologies can turn sacred land into ‘resources’ to be bought, sold, exploited, and exhausted. They can turn people into ‘labor’ in much the same way. They can not only disappear acts of violence but render them unnamable and unrecognizable within their conceptual (...) architectures. Settler systems of epistemic and conceptual resources and the relations among them are constructed to preclude certain forms of knowledge. This is not an accident; it is a central goal of colonial violence. Colonization and land dispossession would not be possible without the violent disruption of Indigenous knowledge systems and ongoing organized attempts to disrupt their survival. Violently disrupting the relationships of people to land is as much an epistemic project as it is a material one, and these two projects are inherently linked. The task of theorizing epistemic oppression is not only about epistemic oppression. Epistemic oppression is a story that gives language to a phenomenon in order to get past it, to carry on with the maintaining and reviving the forms of Indigenous and diasporic knowledge that colonialism has worked tirelessly to corrupt and silence. (shrink)

Most of Europe's indigenous myths are divided into two large traditional currents, one common to all of the conquering peoples who came down from the North during the two millenniums which preceded our era, the other inherited from more or less confused Alpine and Mediterranean substrata. This proposed classification, debatable perhaps because it is too schematic, has become such a classic that we no longer need to show the abundant arguments on which it is based. But it does explain so (...) many contrasts, contradictions, or anachronisms in the history of the West that it is always fitting to return to it. (shrink)

What accounts for the resurgence of religion in Muslim countries that pursue strict secularization policies? Theories of religious resurgence have emphasized secular differentiation, religious growth, and pietist agency as animating sources behind politically engaged religions. Extending this work, I advance a typology of strategies oppositional actors employ to produce and sustain religious politics. I ground my approach in the study of Islamic resurgence in Turkey during the twentieth century. Drawing on published primary sources, secondary historiography, and multi-sited (...) fieldwork, the analysis shows that Turkish Islamists spearheaded successful resurgence not only by capitalizing on exogenous “opportunities” that punctuated the “repressive” pathway but, more importantly, by pursuing endogenous institutional change. Even though secularizing agents restricted the religious field’s autonomy, dissidents avoided open confrontation with the state. Instead, they positioned themselves within official institutions (embedding, layering), changed their logic (conversion), and supplemented these institutions with alternative ones (substitution). As a result, religious actors turned Islam into an ideological counterattack on the regime’s secular institutions. These insights can be extended to religious mobilizations throughout the Muslim world as well as to non-religious social struggles beyond it. (shrink)

I am honored, grateful, and of course very pleased to be the guest editor of the articles whose topic is ecstatic naturalism published here in this issue of The American Journal of Theology & Philosophy. Robert Corrington’s ecstatic naturalism has for the better part of several decades been an evolving perspective and indeed carries forward a tradition of philosophical naturalism dating back to they heyday of American naturalisms found within the mid to late twentieth century. To this day Corrington’s ecstatic (...) naturalist perspective has taken the form of ten books and over one hundred articles. (His eleventh book, Deep Pantheism: Toward a New Transcendentalism, will be published by Lexington Books in early.. (shrink)

This book is a virtuous attempt to propound the understanding of Dharma in its true sense which lends support to put it into daily practice through which it is promoted in direct & subtle sense. Pervaded by scriptural maxims & parables, this book discriminates properly between the two means, Dharma & Adharma, to acquire your ends. All desires can be fulfilled either by Dharma or Adharma. Employing the former begets virtue & burns sins while the latter accumulates sins & destroys (...) virtue. Considering the Vedic injunction that all sins bear fruit, this book elucidates the ways and means by which the reader can acquire waxing Dharma and forsake Adharma. Hailing from Mahuva, Gujarat, living in Mumbai since many years, NIKUL JOSHI is a real estate & hospitality professional having consulted organizations of repute. Brought up in a liberal yet disciplined home environment, he developed a taste for Hindu scriptures and a yearning to extract their esoteric meanings hidden beneath mysterious anecdotes & ambiguous injunctions. Being absorbed in the holy books propounding Sanatana Dharma, he has been reading them repeatedly along with their commentaries. His life illumined when, by the agency of fate, he was introduced to Swami Nischalananda Saraswati Maharaj, the current 145th Jagadguru Shankaracharya of Puri, Govardhan Math, who is now his revered preceptor. Learning the abstruse knowledge of Sanatana Dharma, he has compiled this book with the sole intention of disseminating the true imports of Hindu scriptures. He is resolved to bestir the spirit of Hindus to reclaim their lost glory by complying with the scriptures in daily practice. (shrink)

This chapter explores the dynamic resurgence of feminist and LGBTQI+ activism in Greece from 2010 to 2021, a period marked by significant socio-political turmoil and economic crisis. The chapter chronicles the revival of feminist and LGBTQI+ movements, catalyzed by events such as the attack on Konstantina Kouneva in 2008, the public stigmatization of HIV-positive women in 2012, and the transphobic murder of Zak Kostopoulos in 2018. These incidents, alongside a chain of femicides and the Greek #MeToo movement in 2021, (...) galvanized widespread protests and a renewal of feminist and LGBTQI+ discourse, with a focus on intersectionality, queer theory, and the social construction of gender and sexuality. The chapter highlights the diverse and multiform organizational models that emerged, ranging from grassroots collectives to digital activism, and examines the intersection of feminist and LGBTQI+ struggles with broader issues such as austerity, migration, and the welfare state. The chapter underscores the importance of grassroots mobilization and the growing influence of queer and intersectional perspectives in contemporary Greek feminist activism. (shrink)

This volume introduces and develops the concept of environmental repossession to examine how Indigenous communities across Canada, Aotearoa New Zealand, and Hawaiʻi reclaim their relationships with land in the face of colonial dispossession and environmental degradation. The authors—Indigenous scholars and community leaders—emphasize that repossession is more than the recovery of territory; it is the recovery of a set of cultural, social, and political practices rooted in relational ontologies. These practices connect people, land, and more-than-human kin. By drawing on case studies (...) such as resistance to the Thirty Meter Telescope on Mauna Kea, Māori urban gardening initiatives, and Biigtigong Nishnaabeg hunting and gathering practices, the book demonstrates how repossession manifests through protest, ceremony, pedagogy, and everyday acts of care. Written collaboratively and grounded in Indigenous geography, the text positions repossession as a mode of resurgence, self-determination, and healing. The volume serves as a critical resource for scholars, policymakers, and activists interested in Indigenous rights, environmental justice, and decolonial futures. (shrink)

This final chapter addresses two major challenges to the perspective of Hobbesian internationalism developed in this book: globalisation and the resurgence of private authority. Processes of globalisation, global governance, and Foucauldian governmentality have been associated with the spread of agencies—networks, private security companies, and other subnational and supranational actors—that operate across state borders. These processes presuppose values other than freedom such as economic efficiency, speed, even posthumanism, their agencies are not always clearly identifiable, and their authority remains private. The (...) chapter shows that enthusiasm about such global trends may be premature. In the concluding section, the Lockean model of private authority is compared with the Hobbesian/Kantian model of public authority. On this basis, a global public realm committed to freedom is defended against the alternative of a private public realm predicated on efficiency. (shrink)

One important strand of Sellars’s attack on classical foundationalism from Empiricism and the Philosophy of Mind is his thesis about the priority of is-talk over looks-talk. This thesis has been criticized extensively in recent years, and classical foundationalism has found several contemporary defenders. I revisit Sellars’s thesis and argue that is-talk is epistemically prior to looks-talk in a way that undermines classical foundationalism. The classical foundationalist claims that epistemic foundations are constituted by the agent’s set of looks-judgments. However, I argue (...) that only a subset of these looks-judgments are even candidates to serve as foundations for the agent’s empirical knowledge, and membership in this subset is determined by the agent’s theory of how the world is. Thus, the epistemic force of the looks-judgments in this subset is dependent on the agent’s theory of how the world is. This means that these looks-judgments aren’t foundational at all, as the agent’s theory of how the world is is epistemically is prior to the epistemic status of these looks-judgments. This is the sense in which judgments about how the world is are epistemically prior to judgments about how things look. This conclusion allows concrete elaboration of another of Sellars’s well-know claims: “I do wish to insist that the metaphor of ‘foundation’ is misleading in that it keeps us from seeing that if there is a logical dimension in which other empirical propositions rest on observation reports, there is another logical dimension in which the latter rest on the former”. (shrink)

This study builds new theory on how historically marginalized actors reconstruct Indigenous ways of organizing to pursue community resurgence, based on a longitudinal study of Tla-o-qui-aht First Nation in British Columbia, Canada. We found that Tla-o-qui-aht (“people of the Tla-o-qui”) developed an ethical process of Indigenous resurgence through the establishment of Tribal Parks (vs. National Parks). Specifically, Tla-o-qui-aht enacted a peoplehood model (an Indigenous concept) to pursue Indigenous resurgence. Two processes were involved: reviving peoplehood and reclaiming a (...) responsibility-based ethic. Reviving peoplehood (relearning sacred oral history and participating in ceremonies) motivated marginalized individual actors to reconnect with the land, rediscover their Indigenous identity, and seek alternatives. This process seeded community actions. Establishing ethical protocols, empowering through himwitsa (“storytelling”), and envisioning a land use plan empowered the community to reclaim a responsibility-based ethic. This responsibility-based ethic includes responsibility to the land (e.g., reconciling with the earth) and responsibility to peoples (e.g., reconciling with non-Indigenous peoples). The above two processes lay the foundation for ongoing enactment of resurgence practices within and across communities. Tla-o-qui-aht inspired other Indigenous communities to adopt similar processes in their own territories to pursue an ethical form of Indigenous resurgence. This study foregrounds the role of the peoplehood model as an ethical resource and an agentic mechanism for Indigenous resurgence. We discuss the implications of Indigenous scholarly frameworks for advancing the literature on Indigenous resurgence, for decolonizing management theory in general, and for policy and practices of resurgent reconciliation on the ground. (shrink)

How do social movements respond to the ecological crisis? In this paper, we reframe social movements as ‘more-than-social movements’ to highlight the fact that many contemporary mobilisations do much more than target recognised social institutions and political governance; indeed, they are practically transforming eco-societies with and within both the human and the nonhuman world. What constitutes the core of more-than-social movements’ action is the capacity to set up alternative ecologies of existence, or ‘alterontologies’, as we call them in the paper. (...) In what follows, we engage with the imaginaries and practices of agroecology, AIDS treatment activism and permaculture in order to rethink what autonomy and justice might look like in the context of today's ecological crisis. (shrink)

The COVID-19 Pandemic a stress test for clinical medicine and medical ethics, with a confluence over questions of the proportionality of resuscitation. Drawing upon his experience as a clinical ethicist during the surge in New York City during the Spring of 2020, the author considers how attitudes regarding resuscitation have evolved since the inception of do-not-resuscitate orders decades ago. Sharing a personal narrative about a DNR quandry he encountered as a medical intern, the author considers the balance of patient rights (...) versus clinical discretion, warning about the risk of resurgent physician paternalism dressed up in the guise of a public health crisis. (shrink)

After a long period of neglect that began in his lifetime, why has Schelling reemerged as an important philosopher, germane to contemporary concerns? In the first part of this essay I offer a brief history of Schelling’s early descent into obscurity and gradual ascent back into the light of philosophical relevance. In the second and final part of the essay, I offer a brief survey of the current Schelling resurgence in the English speaking reception of Continental philosophy.

In the traditional Chinese conception, ‘things’ (wu 物) serve as the fundamental ‘components’ of order. Moreover, it is through things and their changes that humans can grasp moral and political norms based on the notion of resonance (ganying 感應). This implies that human society and the world of things are necessarily interconnected. In opposition to this view of order Xiong Bolong 熊伯龍 (1617–1670) in his work Wuhe ji 無何集 (Collected Passages on Being without Causes) critiqued the notion of resonance and (...) arrived at a more ‘disenchanted’ approach to ‘things’ by incorporating the idea of contingency from Wang Chong’s 王充 (27–c. 97) philosophical thought. However, Xiong’s view of order full of contingency does not entirely diverge from the traditional mainstream Chinese view, because in his world of thought, a belief in the underlying necessity of a perfect order within the holistic arrangement of myriad things including humans remained. (shrink)