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Recent work in metaphysics has witnessed a noticeable turn to Aristotelian discussions of priority in one form or another. This revival of interests in Aristotle-inspired themes focuses on questions of what priority consists in and how it relates existents, rendering some basic and others derivative. For Aristotle, in contradistinction with (e.g.) Quinean metaphysical views, questions of existence are not considered central. Rather, the crucial questions are what types of existent are fundamental and what their grounding relation to derivative existents consists in. It becomes extremely important, therefore, to return to Aristotle's own theses regarding priority and to study them not only with exegetical caution but also with acutely critical philosophical eye. Aristotle deploys the notion of priority in numerous levels of his thought. In his ontology he operates with the notion of primary substance. His Categories, for instance, confer this honorific title upon particular objects such as Socrates or Bucephalus, while in the Metaphysics it is essences or substantial forms, such as being human, which are privileged with priority over certain types of matter or hylomorphic compounds (either particular compound objects such as Socrates or universal compound types such as the species human). The chief aim of the book is to understand priority claims of this sort in Aristotle's metaphysical system by setting out the different concepts of priority and seeing whether and, if so, how Aristotle's preferred prior and posterior items fit with these concepts.

The potential of information-driven disciplines such as biology and clinical science can be realized only if those involved in the production and analysis of data can successfully build upon each other’s work. The quantity and heterogeneity of the data being produced raises challenges to this goal, and so also does the tendency of different communities to describe their data in different, sometimes ad hoc, ways. If computers are effectively to exploit the results of scientific research and enable interoperability among diverse data repositories, then a strategy is needed to counteract such tendencies to data-silo formation. The use of common, consensus-based, controlled vocabularies to tag or describe data is one such strategy. Applied ontology is the discipline which creates, evaluates, and applies such common vocabularies – called ‘ontologies’ – a discipline which involves contributions from philosophers, logicians, and computer scientists, working with researchers in specific scientific disciplines as well as with users and creators of data in extra-scientific fields. Ontologies provide not merely common terms, but also definitions of these terms expressed in a formal language to allow processing by computers. The book describes the concrete steps involved in building and using ontologies for purposes of tagging data. It documents principles of best practice and provides examples of different sorts of errors to be avoided. It also provides an introduction to a specific top-level ontology, the Basic Formal Ontology (BFO), and to the computational resources used in building and applying ontologies, including the Ontology Web Language (OWL).

Posthuman Folklore explores how our human condition is increasingly thought of, and performed, in posthuman terms. Insights from animal studies have triggered the “animal turn” in scholarship, while the increasing digitization of human culture and the newly emerging roles of androids and artificial intelligences provide yet another crux for reconsidering what it means to be a person. Taken together, such outlooks cast in doubt the previous assurances of human ontology which were lodged in Western discourse. This book explores not only the scholarship behind such moves, but also, and perhaps more importantly, the ways in which everyday people are increasingly enacting posthumanism in their everyday lives. The book follows a narrative thread of various case studies ranging from the pre-hominid to the cyborg, and ends with a futurist appraisal of current trajectories.

Phenomenology or Deconstruction? challenges traditional understandings of the relationship between two important movements in European thought through new readings of the work of Maurice Merleau-Ponty, Paul Ricœur and Jean-Luc Nancy. A constant dialogue with Jacques Derrida's discussion of phenomenological themes provides the impetus to establishing a new understanding of ‘being’ and ‘presence’ that exposes significant blind spots inherent in traditional readings of both phenomenology and deconstruction, wedded as such readings often are to an ideology of antagonism or succession. In reproducing neither a stock phenomenological reaction to deconstruction nor the routine deconstructive reading of phenomenology, this book provides a fresh assessment of the possibilities for the future of phenomenology, along with a new reading of the deconstructive legacy. It shows how a phenomenological tradition much wider and richer than Husserlian or Heideggerean thought alone can take account of Derrida's critique of ontology and yet still hold a commitment to the ontological. Its new reading of being and presence fundamentally re-draws our understanding of the relation of deconstruction and phenomenology, and provides the first sustained discussion of the possibilities and problems for any future ‘deconstructive phenomenology’.

Thirteen essays exploring Bruno Latour's legal theory from a variety of disciplinary perspectives – including a chapter by Bruno Latour responding to the arguments and critiques offered in each chapter. This book develops an exciting new vision for legal theory combining analytical tools drawn from Latour's actor-network theory developed in works like Science in Action, Reassembling the Social and The Making of Law with the philosophical anthropology of the Moderns in An Inquiry into Modes of Existence to blaze an entirely new trail in legal epistemology. Bruno Latour's writings in science and technology studies, anthropology, sociology and philosophy are well-known, but only rarely has his work in law been appreciated as a core element, and still less as an obligatory passage point for students and scholars of law. This collection demonstrates the urgency with which both of those omissions must be reconsidered.

Had Johann Gottfried Herder (1744–1803) written a book on music, it would have been Song Loves the Masses. One of the great polymaths of modern intellectual history, Herder wrote influential contributions to philosophy, theology, anthropology, aesthetics, history—and music. His writings on musical subjects are among his most comprehensive, ranging from studies of music in the origins of human speech to the song practices underlying a universal humanity. Herder’s collections of these practices, to which he referred collectively as “folk songs” sounded world music in its complex diversity and provided the modern foundations for the fields of anthropology, folklore, and ethnomusicology. Many of the folk songs themselves entered the classical music of Europe, significantly transforming its aesthetics and history. The first-ever translations of Herder’s nine most sweeping works on music unfold across the chapters of this book. From the first attempts to forge theories of folk song and publish anthologies in the 1770s through the translations of the Spanish epic, El Cid, and the biblical Song of Songs to the aesthetics of transcendence that imbued his final essays, the chapters in Song Loves the Masses together transform our modern understanding of music and history.

How would Heidegger’s Being and Time have ended? How should it have concluded? Why didn’t he finish it? What would he have said about being in the final, concluding Division of the book that was never published, or perhaps even written? Some of the world’s leading Heidegger scholars offer answers to these questions, shedding new light on the central ideas of the book along the way. If we understand what the third Division would have said, we can understand the book as a whole better. If we can see why he didn’t write it, we can appreciate his later work anew.

Focussed around three core themes “capitalism, the metaphysics of democracy and aesthetics” these 11 essays emphasise the potential of Nancy's political thought, and collectively situate it within a broader intellectual context which includes engagements with Badiou, Rancière, Foucault, Agamben and Lefort.

Artistic License aims at analyzing the right of copyright, given its essential underlying principles in the law, and its relation to contemporary artistic practice. As several legal theorists argue, though the role of copying in artistic practice has evolved, copyright law has failed to keep step, producing an imbalance that puts the law at odds with the domain it is meant to protect. Centrally, Hick works to reconcile growing practices of artistic appropriation and related attitudes about artistic "taking" with developed views of artists’ rights, both legal and moral. Hick examines the philosophical challenges presented by the role of intellectual property in the art world and vice versa. Using real-life examples of artists who have incorporated copyrighted works into their art, he explores issues of artistic creation and the nature of infringement through aesthetic analysis and legal and critical theory. Ultimately, Artistic License provides a critical and systematic analysis of the key philosophical issues that underlie copyright policy, rethinking the relationship between artist, artwork, and the law.

Christian Gilliam argues that a philosophy of ‘pure’ immanence is integral to the development of an alternative understanding of ‘the political’; one that re-orients our understanding of the self toward the concept of an unconscious or ‘micropolitical’ life of desire. He argues that here, in this ‘life’, is where the power relations integral to the continuation of post-industrial capitalism are most present and most at stake. Through proving its philosophical context, lineage and political import, Gilliam ultimately justifies the conceptual necessity of immanence in understanding politics and resistance, thereby challenging the claim that ontologies of ‘pure’ immanence are either apolitical or politically incoherent.

Can experience be thought systematically without transforming the richness of the world as it is lived into reductive philosophical generalities? Can the method of empiricism ever be reconciled with a method of systematic cosmological speculation? Didier Debaise’s reading of Whitehead shows clearly what a philosophy that makes this possible looks like, how it works and what is at stake. He focuses in on Whitehead’s attempt to construct a metaphysical system of everything in the universe that exists whilst simultaneously claiming that it can account for every element of our experience: everything enjoyed and perceived, willed or thought.

This collection expands the history of Chinese medicine by bridging the philosophical concerns of epistemology and the history and cultural politics of transregional medical formations. Topics range from the spread of gingko’s popularity from East Asia to the West to the appeal of acupuncture for complementing in-vitro fertilization regimens, from the modernization of Chinese anatomy and forensic science to the evolving perceptions of the clinical efficacy of Chinese medicine. The individual essays cohere around the powerful theoretical-methodological approach, “historical epistemology,” with which scholars in science studies have already challenged the seemingly constant and timeless status of such rudimentary but pivotal dimensions of scientific process as knowledge, reason, argument, objectivity, evidence, fact, and truth. Yet given that landmark studies in historical epistemology rarely navigate outside the intellectual landscape of Western science and medicine, this book broadens our understanding of its application and significance by drawing on and exploring the rich cultures of Chinese medicine. In studying the globalizing role of medical objects, the contested premise of medical authority and legitimacy, and the syncretic transformations of metaphysical and ontological knowledge, contributors illuminate how the breadth of the historical study of Chinese medicine and its practices of knowledge-making in the modern period must be at once philosophical and transnational in scope. This book will appeal to students and scholars working in science studies and medical humanities as well as readers who are interested in the broader problems of translation, material culture, and the global circulation of knowledge.