Knowledge and Freedom is a collection of essays on the philosophy of German idealism. The central issue is the real status of human knowledge, or put in Kantian terms, the limits of human cognition and their implications for our understanding and practice of freedom (theoretical, moral, and political). The connection between knowledge and freedom is then investigated in the post-Kantian philosophy of Fichte, Schelling and Hegel.

Stretchmarks of Sun is informed by the crossing of borders—geographical, historical, formal and subjective. It explores autobiographical fragments drawing on the protagonist’s experience of dislocation and reconnection. It is poetry that draws together strands plucked from different disciplines, ways of knowing and art forms to reveal how home is made out of love and language.

Reading the Country explores the meaning and politics of place (Roebuck Plains) through Aboriginal narratives, songs, conversations, photographs and paintings, together with European historical, geographic and geological knowledge; linked by a series of explanatory, exploratory and analytical essays on history, anthropology, critical theory and painting; interview with Peter Yu, NAC representative.

The articles collected in this volume, authored by some of the most renowned emerging authors working at the intersection between philosophy and psychoanalysis, rethink through Lacan, with as little jargon as possible, traditional concepts of Western thought such as realism, god, history, genesis and structure, writing, logic, freedom, the master and slave dialectic, the act, and the subject.

This work develops a new image of philosophy by mapping its field in terms of three conditions necessary for its actual existence: embodiment, signification, and ideality. This establishes an autonomous place for philosophy among religion, science, and art; moves beyond the impasses of postmodernisms; and provides a constructive basis for addressing new philosophical issues of the 21st century.

Without exception, everyone is called upon today to construct his/her patriotic identity as a response to the supreme imperative of our shared whiteness: ‘act as if the land were initially without owners’. For white Australia, this imperative is more primordial than the usual formulation of the call to patriotism: ‘be prepared to sacrifice yourself for your country’, since patriotic sacrifice presupposes that one already has a country to which one is devoted. The imperative of whiteness touches the depth of our ontology since it is from this that the white collective springs as the creator of the white Australian nation-state. White Australians perpetually enter the world in so far as we faithfully obey the imperative to act as if the land were initially without owners and it is through this imperative that we cover over the question, ‘where do you come from?’, posed to us by the defiant resistance of Indigenous sovereign being. White Australia is therefore unavoidably implicated in the perpetuation of the nation that must act ‘as if …’ or what we call the ‘hypothetical nation.