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At times, we find ourselves unexpectedly immersed in a mood that lacks any clear object or identifiable cause. These uncanny moments tend to be hastily dismissed as inconsequential, left without explanation. Maria Balaska examines two such cases: wonder and anxiety – what it means to prepare for them, what life may look like after experiencing them, and what insights we can take from those experiences.For Kierkegaard anxiety is a door to freedom, for Heidegger wonder is a distress that opens us to the truth of Being, and for Wittgenstein wonder and anxiety are deeply connected to the ethical. Drawing on themes from these thinkers and bringing them into dialogue, Balaska argues that in our encounters with nothing we encounter the very potential of our existence. Most importantly, we confront what is most inconspicuous and fundamental about the human condition and what makes it possible to encounter anything at all: our distinct capacity for making sense of things.

Western thinking has long been dominated by essence, by a preoccupation with that which dwells in itself and delimits itself from the other. By contrast, Far Eastern thought is centred not on essence but on absence. The fundamental topos of Far Eastern thinking is not being but ‘the way'(dao), which lacks the solidity and fixedness of essence. The difference between essence and absence is the difference between being and path, between dwelling and wandering. ‘A Zen monk should be without fixed abode, like the clouds, and without fixed support, like water', said the Japanese Zen master Dōgen. Drawing on this fundamental distinction between essence and absence, Byung-Chul Han explores the differences between Western and Far Eastern philosophy, aesthetics, architecture and art, shedding fresh light on a culture of absence that may at first sight appear strange and unfamiliar to those in the West whose ways of thinking have been shaped for centuries by the preoccupation with essence.

Tato práce je vícevrstevným zamyšlením nad tématem prázdnoty. Její prvotní inspirací jsou Bondyho úvahy na toto téma. Nejde o to, ukazovat na neukazatelné či popisovat nepopsatelné, to by byla spíše fi losofi cká statistika; prázdnota je tu primárně chápána spíše na způsob krajního horizontu, jehož bytostné připuštění zakládá možnost pravého setkání s druhým. Bondy v podobném smyslu uvažuje nad souvislostí prázdnoty a milosti a otevírá možnost chápat prázdnotu nikoliv jako axiologickou neurčenost, ale právě jako horizont zvláštního setkání se světem. Takto nahlížená prázdnota otevírá bytostnou plnost a zároveň otázku významu afektivity a emocionality pro fi losofi i. První kapitola práce je srovnávacím rozborem vybraných souvislostí těchto myšlenek o mezích ontologie – mimo jiné v teologickém kontextu (J. A. Komenský), v souvislosti s Plótínovou koncepcí emanační ontologie či se substanční ontologií ze Spinozovy Etiky nebo egodeismem Ladislava Klímy. Protože se v průběhu tohoto rozboru dostává do popředí problém statického a předsudečného chápání ontologické substance (která takové vlastnosti nemůže mít, vyjdeme-li z prázdnoty jako krajního ontologického horizontu), otevírá se otázka původu tohoto problému; v inspiraci Foucaultem (Myšlení vnějšku) a Berďajevem následuje hodnocení možnosti antropomorfi smu a sociomorfi smu v ontologii, což je přeneseně otevření otázky vztahu moci a ontologie či prolínání mocenského hlediska do ontologické úvahy (prázdnota by v tomto smyslu představovala zřeknutí se moci). Druhá kapitola práce se návazně zabývá formami zřeknutí se tohoto mocenského hlediska, coby praktikovaného užití myšlenky nezasloužené milosti plynoucí z nepojmenovaného (z prázdnoty). Pracuje se třemi příklady, které lze chápat jako vzestupnou řadu. Prvním z nich je buddhistické pojetí prázdnoty, explikované na vybraných myšlenkách Nágárdžunových. Určité pomezí teistické koncepce božství a neteistické myšlenky promlouvající prázdnoty zastupuje analýza Areopagitovy mystické teologie. Posledním a jen zdánlivě mimoběžným příkladem je zkoumání možnosti laskavého a moc utkvělých myšlenkových systémů podrývajícího humoru, na příkladu Jakuba Hrona Metánovského. Specifi cká forma humoru se navíc ukazuje i jako cenný zdroj afektů pro fi losofování, úsměv tedy hluboce patří k fi losofi i, spoluzakládá upřímnou snahu o bezpředsudečný vhled. Třetí a poslední kapitola, která je spíše dodatkem, vychází z tohoto trojitého potvrzení významu zřeknutí se (a prázdnoty jako horizontu) pro fi losofi i a míří více na rovinu prožitku a emocí. Zkoumá Lévinasem otevřený fenomén nespavosti (Existence a ten, kdo existuje), srovnává jej s Heideggerovým objevem „ono se“ a oba fenomény eticky hodnotí na škále fantazie - poslušnost, v inspiraci Dorothee Sölle. Fantazie a možnost tvorby se, podobně jako v předchozí kapitole humor, ukazuje jako cesta niterného významu, překonávající oba výše zmíněné fenomény – otevřenost prázdnu zakládá naplnění. Práce končí podkapitolou zkoumající prázdnotu v kontextu prožitku prázdného prostoru (M. Heidegger, H. Bergson, B. Háblová) a objevuje zásadní význam různočtení takové zdánlivé prostorové prázdnoty (to, co je pro někoho smetištěm, může být jinému domovem) a z toho vyplývající potřebu citlivosti vůči této různosti světů při současné jednotnosti základních lidských potřeb, jejichž nenaplňování je smutnou společenskou realitou dneška. Prázdnota a její souvislosti v celé práci slouží jako výkladové vodítko a klíč k utváření nových myšlenkových paralel, otázek a výzev – to je primární metoda. Pokud jde o tradiční metodická a interpretační východiska, jež jsou zde implicitní, plynou z myšlenek a interpretací především fenomenologické fi losofi e (E. Husserl, M. Heidegger, J. Patočka, A. Hogenová); snažím se doplnit je o nové kontexty a prostory, a tím podpořit jejich nadčasovou vypovídající hodnotu. Jsem si vědom, že se pouštím do podniku možná poněkud postmoderně působící

Nothing is not. Yet it seems that we invoke absences and nothings often in our philosophical explanations. Negative metaphysics is on the rise. It has been claimed that absences can be causes, there are negative properties, absences can be perceived, there are negative facts, and that we can refer to and speak about nothing. Parmenides long ago ruled against such things. Here we consider how much of Parmenides'view can survive. A soft Parmenidean methodology is adopted in which we aim to reject all supposed negative entities but are prepared to accept them, reluctantly, if they are indispensable and irreducible in our best theories. We then see whether there are any negative entities this survive this test. Some can be dismissed on metaphysical grounds but other problems are explained only once we reject another strand in Parmenides and show how we can think and talk about nothing. Accounts of perception of absence, empty reference, and denial are gathered. With these, we can show how no truthmakers are required for negative truths since we can have negative beliefs, concerning what-is-not, without what-is-not being part of what is. This supports a soft ontological Parmenideanism, which accepts much though not all of Parmenides'original position.

A radical reinterpretation of the origin of religion through a psychoanalytic theorization of the unknown Renowned psychoanalytic philosopher Richard Boothby puts forward a novel theory of religion inspired by Jacques Lacan's theory of das Ding, the disquieting, inaccessible dimension of fellow human beings. This notion of an unfathomable excess, originally encountered in the figure of the mother, led Lacan to break with Freud's formulation of the Oedipus complex and underlies Lacan's distinctive conception of unconscious dynamics. Leaning on this account, Boothby shows how our sense of the sacred arises from our relation to what we do not know. Embracing the Void lays out the range of Freud's attempts at a psychoanalytic theory of religion and then sketches the rough contours of Lacan's contrasting approach. From there, Boothby offers the theoretical tools for interpreting the religious impulse and analyzes key religious traditions, from ancient Greek polytheism to Judaism and Christianity, and from Hinduism and Buddhism to Islam, finally turning to modern capitalist culture and the seductive deity that dominates it—money. Lucid, accessible, and compelling, the book provides a cogent intervention in one of the psychoanalytic tradition's most contentious topics and offers a new approach to our understanding of religion.

Mit dem vorliegenden Werk schließt Lorenz B. Puntel seine Seinstrilogie ab; die beiden vorherigen Bände sind unter dem Titel Struktur und Sein (2006) und Sein und Gott (2010) erschienen. Der neue Band führt das in den anderen Bänden nur inchoativ formulierte gesamtsystematische philosophische Programm aus. Lorenz B. Puntel betrachtet das Thema Sein und Nichts als das ursprüngliche Thema der Philosophie und stellt darüber eine umfassende Theorie auf. Diese Theorie nennt er Seinstheorie ; sie besteht aus den beiden Subtheorien: Ontologie als Theorie (des Seins) der Seienden und Einailogie als Theorie des Seins selbst oder als solchen. Ausgangspunkt ist die von Heidegger eingeführte'ontologische Differenz', die Unterscheidung von Sein und Seienden. In eingehenden, auf den einschlägigen Originaltexten der wichtigsten Philosophen basierenden Ausführungen wird der Nachweis geführt, dass der in der Philosophiegeschichte feststellbare Grundmangel in der häufigen totalen und in sehr wenigen Fällen partiellen Ignorierung der großen Seinsfrage besteht; nirgends wird diese in adäquater Weise thematisiert. In Teil II arbeitet der Autor die Grundzüge sowohl der allgemeinen Ontologie als auch der Einailogie heraus. Zwei grundlegende Thesen werden bewiesen: die Möglichkeit des relativen Nichts, d. h. des Verschwindens aller Seienden auf der Basis ihrer Kontingenz, und die Unmöglichkeit des absoluten Nichts, d. h. des Verschwindens des Seins selbst auf der Basis seines notwendigen Status. Gezeigt wird schließlich, dass dem Sein selbst eine geistige Verfasstheit innewohnt, die aus Intelligenz/Denken, Wille und Freiheit besteht, womit die Möglichkeit eröffnet wird, dass das notwendige geistig verfasste und damit freie Sein sich weiter offenbaren kann. Dem nachzugehen, setzt aber eine grundlegende methodische und thematische Zäsur voraus.

Is it possible for reality as a whole to be part of itself? Can the world appear within itself without thereby undermining the consistency of our thought and knowledge-claims concerning more local matters of fact? This is a question on which Markus Gabriel and Graham Priest disagree. Gabriel argues that the world cannot exist precisely because it is understood to be an absolutely totality. Priest responds by developing a special form of mereology according to which reality is a single all-encompassing whole, everything, which counts itself among its denizens. Their disagreement results in a debate about everything and nothing: Gabriel argues that we experience nothingness once we overcome our urge to contain reality in an all-encompassing thought, whereas Priest develops an account of nothing according to which it is the ground of absolutely everything. A debate about everything and nothing, but also a reflection on the very possibility of metaphysics.

Qu'est-ce que le vide? Pourquoi nous sentons-nous par moments affublés d'un sentiment de vide? Que nous apprend ce sentiment? De quoi sommes-nous vides? Ces questions sont le point de départ d'une enquête conceptuelle et expérientielle sur le vide. Cette recherche va révéler que le vide prend des figures étonnamment diverses et variées, découverte qui va à rebours de ce que nous imaginons au départ, enclins que nous sommes à réduire le vide à n'être que l'opposé logique de la plénitude. Cet ouvrage traverse d'abord le champ psychologique pour comprendre quelles explications au sentiment de vide ont été données dans ce domaine. Il explore ensuite d'autres champs, philosophiques, littéraires, religieux, scientifiques, qui offrent de tout autres éclairages. Le vide peut se déployer alors, non plus sous une forme angoissante, douloureuse et pathologique, mais comme une singulière manière de s'ouvrir différemment à soi et au monde.

A Place More Void takes its name from a scene in William Shakespeare's The Tragedy of Julius Caesar, wherein an elderly soothsayer has a final chance to warn Caesar about the Ides of March. Worried that he won't be able to deliver his message because of the crowded alleyways, the soothsayer devises a plan to find and intercept Caesar in “a place more void.” It is precisely such an elusive place that this volume makes space for by theorizing and empirically exploring the many yet widely neglected ways in which the void permeates geographical thinking. This collection presents geography's most in-depth and sustained engagements with the void to date, demonstrating the extent to which related themes such as gaps, cracks, lacks, and emptiness perforate geography's fundamental concepts, practices, and passions. Arranged in four parts around the themes of Holes, Absences, Edges, and Voids, the contributions demonstrate the fecundity of the void for thinking across a wide range of phenomena: from archives to alien abductions, caves to cryptids, and vortexes to vanishing points.A Place More Void gathers established and emerging scholars who engage a wide range of geographical issues and who express themselves not only through archival, literary, and socio-scientific investigations, but also through social and spatial theory, political manifesto, poetry, and performance art.

This little book is both a discussion and practical guide to one of the most British of pastimes - pottering.Author Anna McGovern writes with charm about the joy and practicality of living in the meandering moment, not asking too much of yourself and yet still getting things done in the gentlest of ways. This is the book for people who want to discover productivity at an easier pace, and above all the contentment you achieve when accepting that you can only do what you can do.Potteringis a true ode to slow living and an antidote to the stresses of modern life.

Karl Barth's Concept of Nothingness: A Critical Evaluation is an examination of Barth's discussion of the problem of evil in the Church Dogmatics. It provides a thorough exegesis of Barth's thinking on the origin of evil and the nature of the'shadow side'of creation in dialogue with John Hick and David Bentley Hart. The book's primary focus is in demonstrating the logical difficulties in Barth's thinking on the problem of evil. Further, it proposes a way forward that is beneficial to the pastor and provides hope and comfort to those in the midst of suffering and evil.

La pensée tragique traverse l'irréductible déchirure de l'homme, toute chose étant vouée à la mort et à l'oubli. Décidée à cheminer loin des rivages consolants, cette pensée se recommande, selon Clément Rosset, d'une logique du pire, s'efforçant d'appréhender le réel dans sa présence singulière et chaotique. Cet ouvrage aborde d'abord l'épreuve de la condition humaine puis ses implications, notamment la possibilité du suicide et celle de la religion. Enfin, il s'agit de dessiner les contours d'une sagesse tragique : l'accueil sans partage de la totalité tragique du réel, dans l'humour et dans la joie.

In the field of philosophy, the common view of philosophy as an essentially Western discipline persists even today, while non-Western philosophy tends to be undervalued and not investigated seriously. In the field of Japanese studies, in turn, research on Japanese philosophy tends to be reduced to a matter of projecting existing stereotypes of alleged Japanese cultural uniqueness through the reading of texts. In Nothingness in the Heart of Empire, Harumi Osaki resists both these tendencies. She closely interprets the wartime discourses of the Kyoto School, a group of modern Japanese philosophers who drew upon East Asian traditions as well as Western philosophy. Her book lucidly delves into the non-Western forms of rationality articulated in such discourses, and reveals the problems inherent in them as the result of these philosophers'engagements in Japan's wartime situation, without cloaking these problems under the pretense of'Japanese cultural uniqueness.'In addition, in a manner reminiscent of the controversy surrounding Martin Heidegger's involvement with Nazi Germany, the book elucidates the political implications of the morality upheld by the Kyoto School and its underlying metaphysics. As such, this book urges dialogue beyond the divide between Western and non-Western philosophies, and beyond the separation between'lofty'philosophy and'common'politics.

The dead are gone. They count for nothing. Yet, if we count the dead, their number is staggering. And they account for most of what is great about civilization. Compared to the greatness of the dead, the accomplishments of the living are paltry. Which is it then: are the dead still there to be counted or not? And if they are still there, where exactly is'there'? We are confronted with the ancient paradox of nonexistence bequeathed us by Parmenides. The mystery of death is the mystery of nonexistence. A successful attempt to provide a metaphysics of death, then, must resolve the paradox of nonexistence. That is the aim of this study. At the same time, the metaphysics of death, of ceasing to exist, must serve as an account of birth, of coming to exist; the primary thesis of this book is that this demands going beyond existence and nonexistence to include what underlies both, which one can call, following tradition,'being.'The dead and the unborn are therefore objects that lack existence but not being. Nonexistent objects - not corpses, or skeletons, or memories, all of which are existent objects - are what are'there'to be counted when we count the dead.

Rather than making'something'out of'nothing,'what follows is an endeavour to express the potential of language and thought to encounter what is infinitely beyond both yet to be imagined.In The Nothing That Is, Johanna Skibsrud gathers essays about the very concept of'nothing.'Addressing a broad range of topics—including false atrocity tales, so-called fake news, high-wire acts, and telepathy, as well as responses to works by John Ashbery, Virginia Woolf, Anne Carson, and more—these essays seek to decentre our relationship to both the'givenness'of history and to a predictive or probable model of the future.The Nothing That Is explores ways in which poetic language can activate the possibilities replete within our every moment. Skibsrud reveals that within every encounter between a speaking'I'and what exceeds subjectivity, there is a listening'Other,'be it community or the objective world.

Nothing really matters. All the things that we do not do, have or become in our lives can be important in shaping self-identity. From jobs turned down to great loves lost, secrets kept and truths untold, people missed and souls unborn, we understand ourselves through other, unlived lives that are imaginatively possible. This book explores the realm of negative social phenomena – no-things, no-bodies, non-events and no-where places – that lies behind the mirror of experience. Taking a symbolic interactionist perspective, the author argues that these objects are socially produced, emerging from and negotiated through our relationships with others. Nothing is interactively accomplished in two ways, through social acts of commission and omission. Existentialism and phenomenology encourage us to understand more deeply the subjective experience of nothing; this can be pursued through conscious meaning-making and reflexive self-awareness. The Social Life of Nothing is a thought-provoking book that will appeal to scholars across the social sciences, arts and humanities, but its message also resonates with the interested general reader.

Zhuangzi and the Becoming of Nothingness offers a radical rereading of the Daoist classic Zhuangzi by bringing to light the role of nothingness in grounding the cosmological and metaphysical aspects of its thought. Through a careful analysis of the text and its appended commentaries, David Chai reveals not only how nothingness physically enriches the myriad things of the world, but also why the Zhuangzi prefers nothingness over being as a means to expound the authentic way of Dao. Chai weaves together Dao, nothingness, and being in order to reassess the nature and significance of Daoist philosophy, both within its own historical milieu and for modern readers interested in applying the principles of Daoism to their own lived experiences. Chai concludes that nothingness is neither a nihilistic force nor an existential threat; instead, it is a vital component of Dao's creative power and the life-praxis of the sage.

¿Por qué Nietzsche ha podido concebir ni más ni menos que la historia de la humanidad como una historia de nihilismo, una historia de nada? ¿Acaso no está siempre presente la nada en nuestras vivencias de pérdida de sentido? Cuando estamos colmados de sentido ¿no experimentamos una plenitud de ser? Y cuando el sentido ha comenzado a vaciarse, ¿no experimentamos una cercanía de la nada?

Echoes of No Thing seeks to understand the space between thinking which Martin Heidegger and the 13th-century Zen patriarch Eihei Dōgen explore in their writing and teachings. Heidegger most clearly attempts this in Contributions to Philosophy (of the Event) and Dōgen in his Shōbōgenzō, a collection of fascicles which he compiled in his lifetime. Both thinkers draw us towards thinking, instead of merely defining systems of thought. Both Heidegger and Dōgen imagine possibilities not apparent in the world we currently inhabit, but notably, find possible, through a refashioning of thinking as a soteriological reimagining that clears space for the presencing of an authentic experience in the space which emerges between certainties. Jenkins elucidates this soteriological reimagining through a close reading of both authors'conceptions of time and space, and by developing a practice of listening that is attuned to the echoes that resonate between the two thinkers. While Heidegger often wrote about new beginnings (as well as about gathering oneself, preparing the site, clearings, and practicing) in preparation for the evental un-concealing of truth, nowhere is this as present as in the enigmatic, difficult, and in fact beautiful, Contributions. To call a text beautiful, especially a work of philosophy, risks committing an act of disingenuity, and yet Contributions, like Jacques Derrida's Glas or Walter Benjamin's unfinished Arcades Project, rises to this acclaim through its very resistance to a system, its refusal to be easily digested, or even understood. Contributions is unfinished, partial, even at times muttered; it is the beginning of a thinking which takes place on a path and as such cannot imagine—or refuse—its final destination. It invites us to take up towards, but not to insist on, its thinking; it is a “turn” away from the reason and logic of a technologized world and returns philosophy—as a thinking—to a place of wonder and awe. Dōgen's Shōbogenzō, from another culture and time entirely, is also a beautiful text, for similar reasons. The Shōbogenzō, gathered first as a series of talks given by Eihei Dōgen (and later composed as written texts) details the process of understanding which leads, for Dōgen, to a position of pure seeing, or satori, and yet these talks are not simply rules for monks, nor merely imprecations and demands for a laity; rather, they open a being's thinking to the possibility of something purely other and work as a transition across worlds that also opens us to an other world. What both thinkers illustrate, as do the other thinkers drawn on in this project—most notably, those philosophers associated with the Kyoto School, who were both intimately aware of Dōgen's work, and studied, or studied with, Heidegger—is that world is not a fixed, stable entity; rather it is a fugal composition of possibility, of as yet untraversed—and at times un-traversable—spaces. Echoes of No Thing seeks to examine, within the lacunal eddies of be-coming's arrival, that space between which both thinkers point towards as possible sites of new beginnings.

This book addresses the philosophy of Kant and the poetry of Shelley as historical starting points for a new way of thinking in the modern age. Fusing together critical philosophy and visionary poetry, Bassler develops the notion of visionary critique, or paraphysics, as a model for future philosophical endeavor. This philosophical practice is rooted in the concept of the indefinite power associated with the sublime in both Kant and Shelley's work, to which the notion of the parafinite or indefinitely large is extended in this book.

There have been claims that meaninglessness has become epidemic in the contemporary world. One perceived consequence of this is that people increasingly turn against both society and the political establishment with little concern for the content (or lack of content) that might follow. Most often, encounters with meaninglessness and nothingness are seen as troubling.'Meaning'is generally seen as being a cornerstone of the human condition, as that which we strive towards. This was famously explored by Viktor Frankl in Man's Search for Meaning in which he showed how even in the direst of situations individuals will often seek to find a purpose in life. But what, then, is at stake when groups of people negate this position? What exactly goes on inside this apparent turn towards nothing, in the engagement with meaninglessness? And what happens if we take the meaningless seriously as an empirical fact?

The question of nihilism is always a question of truth.It is a crisis of truth that causes the experience of the nothingness of existence. What elevated truth to this existential position? The answer is: philosophy. The philosophical will to truth opens the door to nihilism, since it both makes identifying truth the utmost aim and yet continually calls it into question. Baker develops the central insight that the crises of truth and of existence, or'loss of world', that occur within nihilistic thought are inseparable, in a wide-ranging study from antiquity to the present, from ancient Cynics, St Paul, Nietzsche, Heidegger, Foucault, Agamben, and Badiou.Baker contends that since nihilism is always a question of the relation to the world occasioned by the philosophical will to truth, an answer to nihilism must be able to propose a new understanding of truth.

Sartre on Sin: Between Being and Nothingness argues that Jean-Paul Sartre's early, anti-humanist philosophy is indebted to the Christian doctrine of original sin. On the standard reading, Sartre's most fundamental and attractive idea is freedom: he wished to demonstrate the existence of human freedom, and did so by connecting consciousness with nothingness. Focusing on Being and Nothingness, Kate Kirkpatrick demonstrates that Sartre's concept of nothingness (le néant) has a Christian genealogy which has been overlooked in philosophical and theological discussions of his work. Previous scholars have noted the resemblance between Sartre's and Augustine's ontologies: to name but one shared theme, both thinkers describe the human as the being through which nothingness enters the world. However, there has been no previous in-depth examination of this'resemblance'. Using historical, exegetical, and conceptual methods, Kirkpatrick demonstrates that Sartre's intellectual formation prior to his discovery of phenomenology included theological elements-especially concerning the compatibility of freedom with sin and grace. After outlining the French Augustinianisms by which Sartre's account of the human as'between being and nothingness'was informed, Kirkpatrick offers a close reading of Being and Nothingness which shows that the psychological, epistemological, and ethical consequences of Sartre's le néant closely resemble the consequences of its theological predecessor; and that his account of freedom can be read as an anti-theodicy. Sartre on Sin illustrates that Sartre's insights are valuable resources for contemporary hamartiology.

Is nothingness found in nature or is it in some realm disconnected from nature? Nature and Nothingness: An Essay in Ordinal Phenomenology argues for the former and explores four types of nothingness as found in nature: holes in nature, totalizing nothingness in horror, naturing nothingness, and encompassing nothingness. Using ordinal phenomenology, Robert S. Corrington reveals the great perennial fissuring within the one nature that there is. The book includes a detailed analysis of religious violence as it correlates to the hoes in nature, such as anxiety, bereavement, loss, fear of fragmentation, and loss of identity. It also examines the various ways in which horror is encountered in a literary context, using the work of Edgar Allen Poe and H. P. Lovecraft. The analysis is comparative and makes use of feminist philosophy as well as Buddhist, Taoist, theosophical, and American philosophy. Using resources from ecstatic naturalism and deep pantheism, Corrington argues that though nothingness takes many forms, they are all guises of the same vast Nothingness.