An inquiry into the philosophical implications of climate change and its associated uncertainties.

Climate, God and Uncertainty brings together the philosophical approaches of pragmatism and (neo-) Kantianism in transcendental naturalism. The new approach is based on combining an expansive concept of “nature” with an emphasis on the separate ontological status of transcendental values. This book moves beyond Bruno Latour’s thought to understand what climate change means for philosophical anthropology and wider culture.

Referring mainly to works by Latour, William James, and Heinrich Rickert, this book develops a cultural philosophical approach called “transcendental naturalism.” This approach reinterprets the interface between science and politics in the context of climate change, highlighting, for instance, issues such as the religious disenchantment of nature, the scientific disbelief in a plurality of value-laden perspectives, and the disregard for non-modern worldviews in politics. In developing its argument, the book makes a methodological intervention on the sort of naturalism that guides both Latour’s work and a large part of the academic field called “science and religion.”
 

The aim of the survey on which this book is based was to make a record of all buildings constructed in Palestine during the medieval and Ottoman periods. The survey area covers the modern state of Israel excluding West Jerusalem and Ramla (which are covered in separate publications). The West Bank and Gaza will be the subject of Volume II.

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Library of Congress subject headings for this publication:
Architecture, Islamic -- Palestine -- Guidebooks.
Architecture, Ottoman -- Palestine -- Guidebooks.
Architecture, Medieval -- Palestine -- Guidebooks.
Historic buildings -- Palestine -- Guidebooks.

As one of the five pillars of Islam the pilgrimage to Mecca (the Hajj) is central to the life of all Muslims. A network of roads radiates from the Hijaz like a giant spider's web, connecting Mecca to all parts of the Muslim world. Historically the most significant of these routes starts at Damascus in Syria, and is a direct continuation of the ancient trade route connecting Arabia to the Levant. The Prophet Muhammad is known to have used this route when he travelled as a merchant from Mecca to Bosra in Syria. In more recent times this was the route chosen for the Hijaz railway which figured prominently in the great Arab Revolt. A significant part of this route runs through Jordan, from the wide grasslands of the north to the sandy desert of the far south. This book documents the archaeological and architectural remains which line this route, paying particular attention to the forts and cisterns built and maintained by the Ottoman rulers from the 16th century onwards. A series of introductory chapters provide the historical context, with an emphasis on the political and military significance of the route from the 16th to the 18th centuries. In addition to the detailed coverage of Jordanian Hajj forts, the book also describes the sites and path of the route through Syria and Saudi Arabia. The final part of the book describes the results of excavations at one of the forts, which gives an insight into the material culture of both the pilgrims and the soldiers who manned the forts.