Contra those proclaiming the end of philosophy, Badiou aims to restore philosophical thought to the complete space of the truths that condition it.

_Manifesto Now!_ maps the current rebirth of the manifesto as it appears at the crossroads of philosophy, performance, and politics. While the manifesto has been central to histories of modernity and Modernism, the editors contend that its contemporary resurgence demands a renewed interrogation of its form, its content, and the uses. Featuring contributions from trailblazing artists, scholars, and activists currently working in the United States, the United Kingdom, Finland, and Norway, this volume will be indispensible to scholars across the disciplines. (...) Filled with examples of manifestos and critical thinking about manifestos, it contains a wide variety of critical methodologies that students can analyze, deconstruct, and emulate. (shrink)

P EM Manifestos for History /EM is a thought-provoking and controversial text that, through a star studded collection of essays, presents a wide ranging ...

Manifestos brings together for the first time in English the manifestos written by Édouard Glissant and Patrick Chamoiseau between 2000 and 2009. Composed in part in the aftermath of Barack Obama's election in 2008, the texts resonate with the current context of divided identities and criticisms of multiculturalism. The individual texts grapple with concrete historical and political moments in France, the Caribbean, and North America. Across the manifestos, as well as two collectively signed op-eds, the authors engage with socio-political aspects (...) of climate catastrophe, resource extraction, toxicity, and neocolonialism. Throughout the collection, Glissant and Chamoiseau engage with key themes articulated through their poetic vocabulary, including Relation, globalization, globality (mondialité), anti-universalism, métissage, the tout-monde ("whole-world") and the tout-vivant ("all-living," including the relationship of humans to each other and "nature"), créolité and the creolization of the world, and the liberation from community assignations in response to individualism and neoliberal societies. Translated as the first volume in the Planetarities series with Goldsmiths Press, the themes of Manifestos resonate with the planetary as they work in response to contemporary forms of (economic) globalization, western capitalism, identity politics, and urban, digital and cosmic ecosystems, as well as the role of the poet-writer. A distinguishing feature of this publication is its interventional aspect, which prioritizes engaged scholarship and practice while demonstrating the relevance of the poetic in response to the urgencies of planetary crisis. (shrink)

The Manifesto develops further the Critical Theory of Religion intrinsic to the Critical Theory of Society of the Frankfurt School into a new paradigm of the Psychology, Sociology, Philosophy and Theology of Religion.

Film Manifestos and Global Cinema Cultures is the first book to collect manifestoes from the global history of cinema, providing the first historical and theoretical account of the role played by film manifestos in filmmaking and film culture. Focussing equally on political and aesthetic manifestoes, Scott MacKenzie uncovers a neglected, yet nevertheless central history of the cinema, exploring a series of documents that postulate ways in which to re-imagine the cinema and, in the process, re-imagine the world. This volume collects (...) the major European ÒwavesÓ and figures ; Latin American Third Cinemas ; radical art and the avant-garde ; and world cinemas. It also contains previously untranslated manifestos co-written by figures including Bolla’n, Debord, Hermosillo, Isou, Kieslowski, PainlevŽ, Straub, and many others. Thematic sections address documentary cinema, aesthetics, feminist and queer film cultures, pornography, film archives, Hollywood, and film and digital media. Also included are texts traditionally left out of the film manifestos canon, such as the Motion Picture Production Code and Pius XI's Vigilanti Cura, which nevertheless played a central role in film culture. (shrink)

These manifestos for the future of world thought offer a uniquely global outlook by incorporating forceful examples from both western and non-western regions and placing important movements of western and non-western societies into a theoretical dialogue.

Manifesto for the recognition of the principle of linguistic and cultural diversity in language research Preamble Over the years, and for several decades now, higher education institutions have been gradually and increasingly urging teacher-researchers to increase their international visibility. It is normal for these teacher-researchers to participate in international debates in their disciplines. This is done during conferences and in the course of article writing, not for advertising purpo...

Atopias is a manifesto for a radical existentialism that restores the place of the outside that contemporary theory underestimates. Neyrat calls this outside "atopia": not utopia, a dreamt place out of the world, but atopia, the internal outside that is at the core of every being. Atopia is neither an object that an object-oriented ontology might formalize, nor the matter that new materialisms might identify. Atopia is what constitutes the eccentric existence of every being. Etymologically, to exist means "to be (...) outside" and Atopias argues that every entity is outside, thrown in the world without ontological anchor. In this regard, a radicalized existentialism no longer privileges human beings, as Sartre and Heidegger did, but considers existence a universal condition of every being. Now, when our denial of any outside is at its most damaging, is the moment for such a radical existentialism. Only an atopian philosophy-a bizarre, extravagant, heretic philosophy-can rechannel our fear of the outside. Breaking the immanence in which we are trapped, Atopias opens new ways to consider human and animal subjectivity, language, politics, and metaphysics. (shrink)

In 1958, a group of New-Confucians issued “A Manifesto for a Re-Appraisal of Sinology and Reconstruction of Chinese Culture.” Equally in 1958, the British philosopher Elizabeth Anscombe published her classical paper “Modern Moral Philosophy.” These two papers have the same target — modern Western morality — and the solutions they proposed respectively. Yet Anscombe’s paper did not mention Confucianism, and the “Manifesto” ignored Aristotelian tradition of virtue. Furthermore, from 1960s to 1990s, the revival movement of Confucianism and the revival movement (...) of Aristotelian ethics have not had much dialogue. This paper seeks to explain this phenomenon by comparing these two historically important documents. In particular it tries to understand why the “Manifesto” fails to see the similarities between Aristotle and Confucius. (shrink)

Forthright and wryly humorous, philosopher Susan Haack deploys her penetrating analytic skills on some of the most highly charged cultural and social debates of recent years. Relativism, multiculturalism, feminism, affirmative action, pragmatisms old and new, science, literature, the future of the academy and of philosophy itself—all come under her keen scrutiny in _Manifesto of a Passionate Moderate_. "The virtue of Haack's book, and I mean _virtue_ in the ethical sense, is that it embodies the attitude that it exalts... Haack's voice (...) is urbane, sensible, passionate—the voice of philosophy that matters. How good to hear it again."—Jonathan Rauch, _Reason_ "A tough mind, confident of its power, making an art of logic... a cool mastery."—Paul R. Gross, _Wilson Quarterly_ "Few people are better able to defend the notion of truth, and in strong, clear prose, than Susan Haack... a philosopher of great distinction."—Hugh Lloyd-Jones, _National Review_ "If you relish acute observation and straight talk, this is a book to read."—_Key Reporter_ "Everywhere in this book there is the refreshing breeze of common sense, patiently but inexorably blowing."—Roger Kimball, _Times Literary Supplement_ "A refreshing alternative to the extremism that characterizes so much rhetoric today."—_Kirkus Reviews_. (shrink)

The second annual Alchemy Lecture was presented in November 2023 at York University to a sold out in-person audience and nearly one thousand live online viewers. Moderated by Christina Sharpe, the Alchemists-agile thinkers and practitioners working across a range of disciplines and geographies-convened to discuss their radical visions of the beautiful world, and the manifestos that may help to guide us there. Their treatises have been captured and luminously expanded in the pages of this book. Cherokee Nation citizen and professor (...) Joseph M. Pierce asserts that "[f]or this decolonial future to become possible, the guiding force must no longer be capital but relations." Informed by her practice of "curation as care," Brazilian film curator Janaína Oliveira evokes music and movement as a means toward this relationality: "it's almost by falling that you live.... The beautiful world dances the stumbles. The beautiful world dances dancing." Kenyan-British visual artist Phoebe Boswell uses the space of a virtual gallery to ask, "If we burn down the institution, what happens next? Do we trust ourselves to know?" and gestures toward the possibility of this "as yet unlived, unexperienced thing." Professor and MacArthur fellow Saidiya Hartman asks us to consider our capacity to burn, stating that "[P]ragmatism yields a profound tolerance of the unlivable." And Mexican-American author Cristina Rivera Garza gives us the language of the future in the subjunctive, which "lays the groundwork for the irruption.... The subjunctive is the smuggler who crosses the border of the future bearing unknown cargo." Through these expansive, transformative essays, new ways of being are threaded and proposed, illuminating our path towards this possible beautiful world. (shrink)

Originally published on the eve of the 1848 European revolutions, The Communist Manifesto is a condensed and incisive account of the worldview Marx and Engels developed during their hectic intellectual and political collaboration. Formulating the principles of dialectical materialism, they believed that labor creates wealth, hence capitalism is exploitive and antithetical to freedom. -/- This new edition includes an extensive introduction by Gareth Stedman Jones, Britain's leading expert on Marx and Marxism, providing a complete course for students of The Communist (...) Manifesto, and demonstrating not only the historical importance of the text, but also its place in the world today. (shrink)

Posthumanism is the key to interpreting the twenty-first century and represents an international research program on the relationship with technology and the biosphere and new forms of citizenship and identity. This book clarifies the common denominators that differentiate posthumanism from other proposals.

With the rapid proliferation of New Confucian studies since the mid 1980s, it has become an unquestioned dogma that one particular event at the beginning of 1958 marks a watershed in the movement’s development. This event is the publication of the Manifesto that Mou Zongsan 牟宗三, Tang Junyi 唐君毅, Xu Fuguan 徐復觀, and Zhang Junmai 张君劢 co-signed and published almost simultaneously in the two journals Minzhu pinglun 民評論 (Democratic Tribune) and Zaisheng 再生(National Renaissance) with the title 为中国文化敬告世界人士宣言─我们对中国学术研究及中国文化与世界文前途之共同认识 (Wei Zhongguo wenhua (...) jinggao shijie renshi xuanyan –women dui Zhongguo xueshu yanjiu ji Zhongguo wenhua yu shijiewen qiantu zhi gongtong renshi; translated in English as A Manifesto on the Reappraisal of Chinese Culture – our Joint Understanding of the Sinological Study relating to World Cultural Outlook). Scholars have interpreted the document as an emblematic expression of cultural conservatism, in reaction to the intellectual trend of 1920s best represented by the so-called Scienticist School (kexuejia 科学家). Concepts such as cultural identity and cultural conservatism, however, do not account for the philosophical richness articulated in the Manifesto, whose main purpose is to benefit Western intellectuals in ‘aiding them to appreciate Chinese culture’. In order to do so, the authors employ a strategic terminology, which allows them to build a consistent cross-cultural dialogue between Western and Chinese philosophy by means of an unprecedented discourse on Chinese Rationalism (Zhongguo xinxing zhi xue 中国心性之学). Interestingly, the latter is described by the authors as «the essence of Chinese Culture» and, beside its comparative value, it represents the most comprehensive configuration of Confucianism in the context of 20th century. Academic interest in Chinese Studies and Chinese Philosophy should take into account the articulation of Chinese Rationalism in the Manifesto of 1958 as representing a paradigm of post-comparative dialogue that exemplifies the underlying philosophical continuity beyond consistently different traditions of thought. (shrink)

Twenty years ago, Alain Badiou's first Manifesto for Philosophy rose up against the all-pervasive proclamation of the "end" of philosophy. In lieu of this problematic of the end, he put forward the watchword: "one more step". The situation has considerably changed since then. Philosophy was threatened with obliteration at the time, whereas today it finds itself under threat for the diametrically opposed reason: it is endowed with an excessive, artificial existence. "Philosophy" is everywhere. It serves as a trademark for various (...) media pundits. It livens up cafés and health clubs. It has its magazines and its gurus. It is universally called upon, by everything from banks to major state commissions, to pronounce on ethics, law and duty. In essence, "philosophy" has now come to stand for nothing other than its most ancient enemy: conservative ethics. Badiou's second manifesto therefore seeks to demoralize philosophy and to separate it from all those "philosophies" that are as servile as they are ubiquitous. It demonstrates the power of certain eternal truths to illuminate action and, as such, to transport philosophy far beyond the figure of "the human" and its "rights". There, well beyond all moralism, in the clear expanse of the idea, life becomes something radically other than survival. (shrink)

A Physicalist Manifesto is a full treatment of the comprehensive physicalist view that, in some important sense, everything is physical. Andrew Melnyk argues that the view is best formulated by appeal to a carefully worked-out notion of realization, rather than supervenience; that, so formulated, physicalism must be importantly reductionist; that it need not repudiate causal and explanatory claims framed in non-physical language; and that it has the a posteriori epistemic status of a broad-scope scientific hypothesis. Two concluding chapters argue in (...) detail that contemporary science provides no significant empirical evidence against physicalism and some considerable evidence for it. Written in a brisk, candid and exceptionally clear style, this 2003 book should appeal to professionals and students in philosophy of mind, metaphysics and philosophy of science. (shrink)

Since the heyday of ordinary language philosophy, Anglophone epistemologists have devoted a great deal of attention to the English word ‘know’ and to English sentences used to attribute knowledge. Even today, many epistemologists, including contextualists and subject-sensitive invariantists are concerned with the truth conditions of “S knows that p,” or the proposition it expresses. In all of this literature, the method of cases is used, where a situation is described in English, and then philosophers judge whether it is true that (...) S knows that p, or whether saying “S knows that p” is false, deviant, etc. in that situation. However, English is just one of over 6000 languages spoken around the world, and is the native language of less than 6% of the world’s population. When Western epistemology first emerged, in ancient Greece, English did not even exist. So why should we think that facts about the English word “know,” the concept it expresses, or subtle semantic properties of “S knows that p” have important implications for epistemology? Are the properties of the English word “know” and the English sentence ‘S knows that p’ shared by their translations in most or all languages? If that turned out to be true, it would be a remarkable fact that cries out for an explanation. But if it turned out to be false, what are the implications for epistemology? Should epistemologists study knowledge attributions in languages other than English with the same diligence they have shown for the study of English knowledge attributions? If not, why not? In what ways do the concepts expressed by ‘know’ and its counterparts in different languages differ? And what should epistemologists make of all this? (shrink)

The manifesto of a new philosophy of technology.

In 1958, a group of New-Confucians issued "A Manifesto for a Re-Appraisal of Sinology and Reconstruction of Chinese Culture." Equally in 1958, the British philosopher Elizabeth Anscombe published her classical paper "Modern Moral Philosophy." These two papers have the same target — modern Western morality — and the solutions they proposed respectively. Yet Anscombe's paper did not mention Confucianism, and the "Manifesto" ignored Aristotelian tradition of virtue. Furthermore, from 1960s to 1990s, the revival movement of Confucianism and the revival movement (...) of Aristotelian ethics have not had much dialogue. This paper seeks to explain this phenomenon by comparing these two historically important documents. In particular it tries to understand why the "Manifesto" fails to see the similarities between Aristotle and Confucius. /// 摘要 1958年，现代新儒家发表了 "为中国文化敬告世界人士宣言"。该宣言批判 西方文化的缺陷，并通过探索中国文化对世界人类问题的贡献而倡导中国文化的复 兴。同样在1958年，英国学者安思康发表了 "近代道德哲学"。这两篇文献有着共 同的批评目标一一近现代西方道德，而且，各自提出的解决方案也有相似之处。然 而，安思康并没有提及孔子，而宣言也漠视亚里士多德传统。进一步说，从19世纪 60年代到90年代，由他们所分别推动的新儒学复兴与德性伦理学复兴这两大运动之 间缺少对话和交流。通过比较分析这两篇同年发表的历史性文献，不仅可以找到两 大复兴运动对话缺失的原因，而且还可以解释为什么 "宣言" 没有能够发现孔子与 亚里士多德在德性伦理学方面的一致性。. (shrink)

How should historians speak truth to power--and why does it matter? Why is five hundred years better than five months or five years as a planning horizon? And why is history--especially long-term history--so essential to understanding the multiple pasts which gave rise to our conflicted present? The History Manifesto is a call to arms to historians and everyone interested in the role of history in contemporary society. Leading historians David Armitage and Jo Guldi identify a recent shift back to longer-term (...) narratives, following many decades of increasing specialization, which they argue is vital for the future of historical scholarship and how it is communicated. This provocative and thoughtful book makes an important intervention in the debate about the role of history and the humanities in a digital age. It will provoke discussion among policymakers, activists and entrepreneurs as well as ordinary listeners, viewers, readers, students and teachers. (shrink)

Poetics of futurism: Zaum, shiftology, nonsense -- Poetics of Deleuze: structure, stoicism, univocity -- The materialist manifesto -- Shiftology #1: from performativity to dramatisation -- Shiftology #2: from metaphor to metamorphosis -- The see-sawing frontier: linguistic spatiotemporalities -- Concllusion: Suffixing, prefixing.

_Retraces the history of postmodern philosophy and proposes solutions to overcome its impasses._.

What is the impact of information and communication technologies (ICTs) on the human condition? In order to address this question, in 2012 the European Commission organized a research project entitled The Onlife Initiative: concept reengineering for rethinking societal concerns in the digital transition. This volume collects the work of the Onlife Initiative. It explores how the development and widespread use of ICTs have a radical impact on the human condition.

In this volume we situate the future directions of feminist phenomenology in the here and now. We contend that in this moment feminist phenomenology is well positioned to take a leading role, not simply in terms of consolidating existing feminist methodologies but also in engaging the difficult task of thinking through the actual in the fullness of its relational, agential, ontological, experiential, and fleshly being, thereby opening up future possibilities. We also think there is some urgency to this claim. For (...) many, faith in the rational human subject has been shattered by the events of twentieth and twenty-first centuries’ worldwide conflicts and increasing sectarianism. The concept of the subject as such is either obsolete or needs to be dynamically rethought. The current options appear to include resuscitating the rational liberal subject or agent, acknowledging limited agency in the performativity of language and gesture, or recognizing the agency of matter. We want to argue instead for a feminist phenomenological approach that begins with multiple, meaningful points of view on relational being. (shrink)

Social media platforms take on increasingly big roles in political advertising. Microtargeting techniques facilitate the display of tailored advertisements to specific subsegments of society. Scholars worry that such techniques might cause political information to be displayed to only very small subgroups of citizens. Or that targeted communication about policy could make the mandate of elected representatives more challenging to interpret. Policy information in general and pledges, in particular, have received much scientific scrutiny. Scholars have focused largely on party manifestos, but (...) policy information and pledges communicated via online advertisements offer a new arena with new dynamics. This study uses Facebook’s ad library to describe how Dutch political campaigns advertise policy information and pledges in the run-up to the 2019 European Elections. The results show that much policy information is displayed to small subsegments of society. These findings provide evidence for concerns about pledge obfuscation, voter manipulation and mandate interpretation. (shrink)

Epicurus’ philosophy grew out of his life experiences, contacts, polem­ics, journeys and other activities. Apart from such great works as the monumental On nature in 37 books, Epicurus authored also various extracts, principle doctrines, sayings and letters. The letters, while addressed to many students and friends, were for him a very important tool of propagating his own philosophy. Epicurus’ fascinating Letter to Menoeceus can be regarded as a manifesto of his philosophy of life. In historiography, it is often characterized as (...) an expo­sition of his ethics, even though Epicurus probably did not use the term himself. To better capture the composition and spirit of this work, the Greek text of the letter has been somewhat rearranged here: for the sake of clarity, ample spaces and special paragraphs have been provided, and appropriate headings have been introduced in the Polish translation. (shrink)

This chapter argues that scientific and philosophical progress in our understanding of the living world requires that we abandon a metaphysics of things in favour of one centred on processes. We identify three main empirical motivations for adopting a process ontology in biology: metabolic turnover, life cycles, and ecological interdependence. We show how taking a processual stance in the philosophy of biology enables us to ground existing critiques of essentialism, reductionism, and mechanicism, all of which have traditionally been associated with (...) substance ontology. We illustrate the consequences of embracing an ontology of processes in biology by considering some of its implications for physiology, genetics, evolution, and medicine. And we attempt to locate the subsequent chapters of the book in relation to the position we defend. (shrink)

During the fifteenth century the organic body politic metaphor was gradually associated or superseded by a physiological paradigm built on the ancient humoral theory. The new body politic, based on humours rather than on organs, eventually became a dynamic and fluid entity. Authors such as Nicole Oresme or Jean Gerson alleged that the etiology of humoral imbalance had its origins in growing social inequalities; Claude de Seyssel subsequently urged that the cure to restore the humoral balance should focus on creating (...) new hope and bridges for the gifted. Seyssel was able to draw up his pioneering manifesto for social mobility thanks to the new physiological image of the civic body. The present study argues that such a physiological conception transformed anxiety about motion and disarray into a belief that social fluidity was indispensable to the well-being and health of the whole body, but the idea that (social) order and movements are not conflicting, was soon eradicated by new perspectives on nobility constructed on race and blood. (shrink)

The purpose of this paper is to present the theoretical and philosophical assumptions of the Nursing Manifesto , written by three activist scholars whose objective was to promote emancipatory nursing research, practice, and education within the dialogue and praxis of social justice. Inspired by discussions with a number of nurse philosophers at the 2008 Knowledge Conference in Boston, two of the original Manifesto authors and two colleagues discussed the need to explicate emancipatory knowing as it emerged from the Manifesto . (...) Our analysis yielded an epistemological framework based on liberation principles to advance praxis in the discipline of nursing. This paper adds to what is already known on this topic, as there is not an explicit contribution to the literature of this specific Manifesto , its significance, and utility for the discipline. While each of us have written on emancipatory knowing and social justice in a variety of works, it is in this article that we identify, as a unit of knowledge production and as a direction towards praxis, a set of critical values that arose from the emancipatory conscience-ness and intention seen in the framework of the Nursing Manifesto. (shrink)

The purpose of this paper is to present the theoretical and philosophical assumptions of the Nursing Manifesto, written by three activist scholars whose objective was to promote emancipatory nursing research, practice, and education within the dialogue and praxis of social justice. Inspired by discussions with a number of nurse philosophers at the 2008 Knowledge Conference in Boston, two of the original Manifesto authors and two colleagues discussed the need to explicate emancipatory knowing as it emerged from the Manifesto. Our analysis (...) yielded an epistemological framework based on liberation principles to advance praxis in the discipline of nursing. This paper adds to what is already known on this topic, as there is not an explicit contribution to the literature of this specific Manifesto, its significance, and utility for the discipline. While each of us have written on emancipatory knowing and social justice in a variety of works, it is in this article that we identify, as a unit of knowledge production and as a direction towards praxis, a set of critical values that arose from the emancipatory conscience-ness and intention seen in the framework of the Nursing Manifesto. (shrink)

This editorial, introducing the Journal for Theoretical & Marginal Mathematics Education, is historically situated in a moment when the field of mathematics education research is on the precipice of acknowledging that the old world is dying. That is to say, the way research has been done before is no longer adequate for operating within the White, Colonial, cis-hetero Patriarchal, Abled Capitalist dystopia we find ourselves. This inadequacy is, however, not a reason for despair but instead for celebration. Instead of directing (...) our resources towards reifying existing norms and structures, towards adopting exhausted methods and theories—as is the way of the old world—we can instead foster a ‘new aesthetics’ of mathematics education research, wherein we remake the very material that constitutes mathematics education research itself. In doing so, we engage with the politics of the margins of mathematics education research. We discuss the critical, philosophical, and psychoanalytic as three potential, but non-exhaustive, departures from mathematics education research as it has been. Each of these marginal approaches, in their own way, points to the ways that presuming a fixed mathematics education research enacts exclusionary politics and precludes change. Let this be our manifesto, written from the margins, for a more root-grasping, more self-reflective, and freer mathematics education research. (shrink)

Contemporary critical space theories as well as singular architectural experiments acknowledge a quest for renewing the most significant ways in which space design is conceptually elaborated, factually realised and socially perceived. Searching to seize the possibility and the meaning of a creative intervention in space-related practices, the paper aims at revisiting the manner in which modern times determined the relationship between architectural production and politics. The main reason is that this sequence of the argument allows for a more accurate definition (...) of transformations that build up contemporary experience and especially the ways in which common creative practices totally abandon existential and political concerns. We argue that a specific comprehension of anarchitecture in ontological terms could shed a new light on creative architectural gestures. Anarchitecture, as we understand it, interrupts the logic of manifestos, which distinguishes it from oppositional architecture. In supporting the idea that experienced spaces are more that mere reified presences, involved as they are in shaping and determining meaning, our approach is not prescriptive but, quite on the contrary, attempts to empirically construct minimal orientations for thought and practice. (shrink)

Marx and Engels's _Communist Manifesto_ has become one of the world’s most influential political tracts since its original 1848 publication. Part of the Rethinking the Western Tradition series, this edition of the _Manifesto_ features an extensive introduction by Jeffrey C. Isaac, and essays by Vladimir Tismaneanu, Steven Lukes, Saskia Sassen, and Stephen Eric Bronner, each well known for their writing on questions central to the _Manifesto_ and the history of Marxism. These essays address the _Manifesto_'s historical background, its impact on (...) the development of twentieth-century Communism, its strengths and weaknesses as a form of ethical critique, and its relevance in the post-1989, post-Cold War world. This edition also includes much ancillary material, including the many Prefaces published in the lifetimes of Marx and Engels, and Engels's "Principles of Communism.". (shrink)

Punk Rock Yoga Manifesto: Look, Work, Accept, Transcend. The Punk Rock Yoga style was born in 2003 and has flowed across North America and into Europe. This book articulates the style's philosophy, where you will explore the teachings of yoga through a modern lens and discover how to employ its wisdom in your daily life. You will learn about Yoga with a capital "Y"-moving beyond the poses, into the realm of personal transformation. The Punk Rock Yoga Manifesto takes a direct (...) and pragmatic approach to yoga philosophy, discussing behavioral guidelines, personal temperaments, meditation practices, energy centers, and the role of poses and breath work. This book inspires self-reflection and challenges you to look at, work on, accept, and ultimately transcend everything that restrains you from personal evolution. (shrink)