Philosophy

What does it mean to lead a moral life?

In their first extended study of moral philosophy, Judith Butler offers a provocative outline for a new ethical practice—one responsive to the need for critical autonomy yet grounded in the opacity of the human subject.

Butler takes as their starting point one’s ability to answer the questions “What have I done?” and “What ought I to do?” They show that these questions can be answered only by asking a prior question, “Who is this ‘I’ who is under an obligation to give an account of itself and to act in certain ways?” Because I find that I cannot give an account of myself without accounting for the social conditions under which I emerge, ethical reflection requires a turn to social theory.

In three powerfully crafted and lucidly written chapters, Butler demonstrates how difficult it is to give an account of oneself, and how this lack of self-transparency and narratibility is crucial to an ethical understanding of the human. In dialogue with Adorno, Levinas, Foucault, and other thinkers, they eloquently argue the limits, possibilities, and dangers of contemporary ethical thought.

Butler offers a critique of the moral self, arguing that the transparent, rational, and continuous ethical subject is an impossible construct that seeks to deny the specificity of what it is to be human. We can know ourselves only incompletely, and only in relation to a broader social world that has always preceded us and already shaped us in ways we cannot grasp. If inevitably we are partially opaque to ourselves, how can giving an account of ourselves define the ethical act? And doesn’t an ethical system that holds us impossibly accountable for full self-knowledge and self-consistency inflict a kind of psychic violence, leading to a culture of self-beratement and cruelty? How does the turn to social theory offer us a chance to understand the specifically social character of our own unknowingness about ourselves?

By recasting ethics as a project in which being ethical means becoming critical of norms under which we are asked to act, but which we can never fully choose, Butler illuminates what it means for us as “fallible creatures” to create and share an ethics of vulnerability, humility, and ethical responsiveness.

For Strasbourg consists of a series of essays and interviews about the city of Strasbourg and the philosophical friendships Jacques Derrida developed there over a period of some forty years.

Written just months before his death, the opening essay, “The Place Name(s): Strasbourg,” recounts in detail, and in very moving terms, Derrida’s deep attachment to this French city on the border between France and Germany. More than just a personal narrative, however, the essay is a profound interrogation of the relationship between philosophy and place, philosophy and language, and philosophy and friendship. As such, it raises a series of philosophical, political, and ethical questions that might all be placed under the aegis of what Derrida once called “philosophical nationalities and nationalism.”

The other three texts included in the book are long interviews/conversations between Derrida and his two principal interlocutors in Strasbourg, Jean-Luc Nancy and Philippe Lacoue-Labarthe. These interviews are significant both for the themes they focus on (language, politics, friendship, death, life after death, and so on) and for what they reveal about Derrida’s relationships to Nancy and Lacoue-Labarthe. Filled with sharp insights into one anothers’ work and peppered with personal anecdotes and humor, the interviews bear witness to the decades-long intellectual friendships of these three important contemporary thinkers.

This collection thus stands as a reminder of and testimony to Derrida’s unique relationship to Strasbourg and to the two thinkers most closely associated with that city.

An engaging and thought-provoking translation of Paul Ricoeur’s earliest work that is essential for understanding his philosophical development

The Reflexive Method Applied to the Problem of God in Lachelier and Lagneau, now held in the Ricoeur Archive in Paris, was a qualifying thesis Ricoeur wrote at the age of twenty-one when he was just beginning his advanced university studies. In it he examines the use of the reflexive method used by two important French philosophers from the nineteenth century, Jules Lachelier and Jules Lagneau. They both sought to develop an “integral metaphysics” that recognizes God as the principle underlying pure, impersonal thought and practical reason, and that requires a kind of philosophical faith. In his conclusion, Ricoeur criticizes their doctrine of God and philosophy of immanence for not being able to deal with the question of transcendence and for its failure to address concrete human existence yet concedes that it may be seen as a first truce in “the internecine war” between faith and reason.

Despite this criticism, Ricoeur later maintained that his own philosophy does stand “in the line of a reflexive philosophy” while remaining “within the sphere of Husserlian phenomenology” and striving to be “a hermeneutical variation of this phenomenology.” He also continued to address the question of faith and reason in works like Figuring the Sacred and (with André LaCocque) Thinking Biblically, as well as in many other essays.

The Reflexive Method Applied to the Problem of God in Lachelier and Lagneau is necessary reading for anyone doing serious work on and with Ricoeur’s philosophy.

Exploring the ever-changing philosophy of city life with Jean-Luc Nancy

In The City in the Distance, Jean-Luc Nancy embarks on nothing less than a philosophy of the city. Drawing on his widely discussed accounts of sense and of the fraught question of community, Nancy views the city as the site of a disposition that is constantly undergoing metamorphoses.

Far from an abstract account, Nancy attends in the most concrete way possible to the workings of a city not typically taken as paradigmatic, Los Angeles. As Jean-Christophe Bailly suggests in his foreword, Nancy joins Walter Benjamin in thinking the city not from an external vantage point, but on its own terms.

A Conceptual Interrogation of Capital in a Cybernetic Environment

Cybernetic Capitalism presents a groundbreaking synthesis of Niklas Luhmann's systems theory and critical theory. Overwijk examines how neoliberal capitalism now thrives on the management of incommunicability rather than the pursuit of total communicability, harnessing ecological complexity as its driving force. Contrary to earlier critiques that highlighted capitalism's push to render all social life fully communicable, the current era encourages market incalculability, profits from user unpredictability, and spurs service
workers' creativity.

This ecological logic resonates with the extractivist drive of the Anthropocene, reframing our understanding of capitalism as an adaptive, environment-attuned system. Cybernetic Capitalism also exposes how these dynamics intersect with the cultural rise of conspiracy theories and radical-right irrationalism. By illuminating capitalism's paradoxical reliance on both rationalist and irrationalist currents, Overwijk provides a vital new lens for interpreting the complex politics of our time.

Sentimental Empiricism reconsiders the legacy of eighteenth and nineteenth century empiricism and moral sentimentalism for the intellectual formation of the generation of postwar French thinkers whose work came to dominate Anglophone conversations across the humanities under the guise of “French theory.” Panagia’s book first shows what was missed in the reception of this literature in the Anglophone academy by attending to how France’s pedagogical milieu plays out church and state relations in the form of educational debates around reading practices, the aesthetics of mimesis, French imperialism, and republican universalism. Panagia then shows how such thinkers as Jean Wahl, Simone de Beauvoir, Gilbert Simondon, Gilles Deleuze, and Michel Foucault develop a sentimental empiricist critical philosophy that distances itself from dialectical critique and challenges the metaphysical premise of inherent relations, especially as it had been articulated in the tradition of Aristotelian scholasticism.

Panagia develops the long disputed political legacy of French theory through an exploration of how these thinkers came to understand an aesthetic of mimesis as a credentialing standard for selection to political participation. Since, in France, the ability to imitate well is a state qualification necessary to access offices of elite power, the political, aesthetic, and philosophical critique of mimesis became one of the defining features of sentimental empiricist thought. By exploring the historical, intellectual, cultural, and philosophical complexities of this political aesthetic, Panagia shows how and why postwar French thinkers turned to a tradition of sentimental empiricism in order to develop a new form of criticism attentive to the dispositional powers of domination.

This book is available from the publisher on an open access basis.

Threshold Phenomena reexamines Jacques Derrida’s thinking of hospitality, from his well-known writings of the 1990s to his recently-published seminars on the same topic. The book follows Derrida’s rereading of several central figures and texts on hospitality (Sophocles’ Oedipus at Colonus, Kant’s Perpetual Peace, Levinas’s Totality and Infinity) and his attempt to rethink questions surrounding not only private but also public hospitality in the form of immigration law, the contemporary treatment of migrants or stateless peoples, and the establishment of cities of asylum.

Naas develops many of the central themes of Derrida’s seminar—the relationship between hospitality and teletechnology (telephone, internet, cyberspace, etc.), the role of fatherlands and mother tongues in hospitality, questions of purity, immunity, and xenophobia, and the possibility of extending hospitality beyond the human—to animals, plants, gods, and clones. Reframing Derrida’s approach to ethics, Naas reconsiders the relationship between hospitality and deconstruction, concluding that hospitality is not merely a theme to be treated by deconstruction but one of the best ways of describing its work.

Naas’s book turns around a figure that Derrida himself returns to several times throughout the seminar: the threshold—a figure of hospitality par excellence, but also, in his seminars, another name for what Derrida in the 1960s began calling différance. Threshold Phenomena concludes that Derrida’s seminar on hospitality is one of the best introductions we have to Derrida’s work in general and one of the surest signs of its continuing relevance, a seminar that is at once fascinating and engaging in its own right and necessary for analyzing today’s increasingly nationalistic and xenophobic political climate.

The Ruse of Techne offers a reappraisal of Heidegger’s entire work by focusing on the forms of activity he regards as separate from instrumentality. Non-instrumental activities like authenticity, poetry, and thinking—in short, the ineffectual—are critical for Heidegger as they offer the only path to the truth of being throughout his work.

By unearthing the source of the conception of non-instrumental action in Heidegger’s reading of Aristotle, Vardoulakis elaborates how it forms part of Heidegger’s response to an old problem, namely, how to account for difference after positing a single and unified being that is not amenable to change. He further demonstrates that an action without ends and effects leads to an ethics and politics rife with difficulties and contradictions that only become starker when compared to other responses to the same problem that we find in the philosophical tradition and which rely on instrumentality.

Heidegger’s conception of an action without ends or effect forgets the role of instrumentality in the tradition that posits a single, unified being. And yet, the ineffectual has had a profound influence in how continental philosophy determines the ethical and the political since World War II. The critique of the ineffectual in Heidegger is thus effectively a critique of the conception of praxis in continental philosophy. Vardoulakis proposes that it is urgent to undo the forgetting of instrumentality if we are to conceive of a democratic politics and an ethics fit to respond to the challenges of high capitalism.

Exploring the silence of prayer in Post-Kantian philosophy and traditional spirituality

A Philosophy of Prayer explores prayer within the perspective of post-Kantian philosophy. Against a background of traditional sources, including Augustine, The Cloud of Unknowing, and the seventeenth-century French school of spirituality, the book uses Schleiermacher, Kierkegaard, Dostoevsky, Heidegger, Berdyaev, Tillich, Marcel, Simone Weil, Emmanuel Levinas, and Jean- Louis Chrétien to provide an interpretation of what is meant by the passivity and self-annihilation of the praying self, suggesting an “apophatics of the personality.”

Pattison pays particular attention to the question of language and the implications of the role given to silence in traditional texts, arguing that language remains a defining element of the human–God relationship and that silence is not to be construed as the negation of language but as the revelation of the depth of language itself. The basic structure of prayer is shown to be implicitly eschatological, oriented toward a coming kingdom of justice and peace while, at the same time, expressing a deep desire for ontological homecoming, a tension manifest in, respectively, Levinas and Heidegger. On Pattison’s reading, prayer calls for and develops a particular orientation of the self toward existence, corresponding to the virtue of humility, long understood as the basic Christian virtue. This is shown to be in tension with modernity’s commitment to strong versions of autonomy. However, the choice of humility is not presented as the reinstatement of religious heteronomy but as a free choice of the praying self.

Philosophizing the Americas establishes the field of inter-American philosophy. Bringing together contributors who work in Africana Philosophy, Afro-Caribbean philosophy, Latin American philosophy, Afro-Latin philosophy, decolonial theory, and African American philosophy, the volume examines the full range of traditions that have, separately and in conversation with each other, worked through how philosophy in both establishes itself in the Americas and engages with the world from which it emerges.

The book traces a range of questions, from the history of philosophy in the Americas to philosophical questions of race, feminism, racial eliminativism, creolization, epistemology, coloniality, aesthetics, and literature. The essays place an impressive range of philosophical traditions and figures into dialogue with one another: some familiar, such as José Martí, Sylvia Wynter, Martin R. Delany, José Vasconcelos, Alain Locke, as well as such less familiar thinkers as Arturo Alfonso Schomburg, Hilda Hilst, and George Lamming. In each chapter, the contributors find fascinating and productive matrices of tension or convergence in works throughout the Americas. The result is an original and important contribution to knowledge that introduces readers from various disciplines to unfamiliar yet compelling ideas and considers familiar texts from novel and prescient perspectives. Philosophizing the Americas stands alone as a representation of current scholarly debates in the field of inter-American philosophy.

In capitalism human beings act as if they are mere animals. So we hear repeatedly in the history of modern philosophy. Indifference and Repetition examines how modern philosophy, largely coextensive with a particular boost in capitalism’s development, registers the reductive and regressive tendencies produced by capitalism’s effect on individuals and society.

Ruda examines a problem that has invisibly been shaping the history of modern, especially rationalist philosophical thought, a problem of misunderstanding freedom. Thinkers like Descartes, Kant, Hegel, and Marx claim that there are conceptions and interpretations of freedom that lead the subjects of these interpretations to no longer act and think freely. They are often unwillingly led into unfreedom. It is thus possible that even “freedom” enslaves. Modern philosophical rationalism, whose conceptual genealogy the books traces and unfolds, assigns a name to this peculiar form of domination by means of freedom: indifference. Indifference is a name for the assumption that freedom is something that human beings have: a given, a natural possession. When we think freedom is natural or a possession we lose freedom. Modern philosophy, Ruda shows, takes its shape through repeated attacks on freedom as indifference; it is the owl that begins its flight, so that the days of unfreedom will turn to dusk.

We regard genocidal violence as worse than other sorts of violence—perhaps the worst there is. But what does this say about what we value about the genos on which nations are said to be founded? This is an urgent question for democracies. We value the mode of being in time that anchors us in the past and in the future, that is, among those who have been and those who might yet be. If the genos is a group constituted by this generational time, the demos was invented as the anti-genos, with no criterion of inheritance and instead only occurring according to the interruption of revolutionary time. Insofar as the demos persists, we experience it as a sort of genos, for example, the democratic nation state. As a result, democracies are caught is a bind, disavowing genos-thinking while cherishing the temporal forms of genos-life; they abhor genocidal violence but perpetuate and disguise it. This is the genocide paradox.

O’Byrne traces the problem through our commitment to existential categories from Aristotle to the life taxonomies of Linneaus and Darwin, through anthropologies of kinship that tether us to the social world, the shortfalls of ethical theory, into the history of democratic theory and the defensive tactics used by real existing democracies when it came to defining genocide for the U.N. Genocide Convention. She argues that, although models of democracy all make room for contestation, they fail to grasp its generational structure or acknowledge the generational content of our lives. They cultivate ignorance of the contingency and precarity of the relations that create and sustain us. The danger of doing so is immense. It leaves us unprepared for confronting democracy’s deficits and its struggle to entertain multiple temporalities. In addition, it leaves us unprepared for understanding the relation between demos and violence, and the ability of good enough citizens to tolerate the slow-burning destruction of marginalized peoples. What will it take to envision an anti-genocidal democracy?

Philosophical thinking is interrupted by the finitude of what cannot be named, on the one hand, and that within which it is subsumed as one of multiple modes of sense-making, on the other. Sense and Singularity elaborates Jean-Luc Nancy’s philosophical project as an inquiry into the limits or finitude of philosophy itself, where it is interrupted, and as a practice of critical intervention where philosophy serves to interrupt otherwise unquestioned ways of thinking. Nancy’s interruption of philosophy, Van Den Abbeele argues, reveals the limits of what philosophy is and what it can do, its apocalyptic end and its endless renewal, its Sisyphean interruption between the bounds of infinitely replicating sense and the conceptual vanishing point that is singularity.

In examinations of Nancy’s foundational rereading of Descartes's cogito as iterative, his formal experimentations with the genres of philosophical writing, the account of “retreat” in understanding the political, and the interruptive play of sense and singularity in writings on the body, sexuality, and aesthetics, Van Den Abbeele offers a fresh account of one of our major thinkers as well as a provocative inquiry into what philosophy can do.

The unlivable is the most extreme point of human suffering and injustice. But what is it exactly? How do we define the unlivable? And what can we do to prevent and repair it? These are the intriguing questions Judith Butler and Frédéric Worms discuss in a captivating dialogue situated at the crossroads of contemporary life and politics. Here, Judith Butler criticizes the norms that make life precarious and unlivable, while Frédéric Worms appeals to a “critical vitalism” as a way of allowing the hardship of the unlivable to reveal what is vital for us.

For both Butler and Worms, the difference between the livable and the unlivable forms the critical foundation for a contemporary practice of care. Care and support, in all their aspects, make human life livable, that is, “more than living.” To understand it, we must draw on the concrete practices of humans who are confronted with the unlivable: the refugees of today and the witnesses and survivors of past violations and genocide. They teach us what is intolerable but also undeniable about the unlivable, and what we can do to resist it.

Crafted with critical rigor, mutual respect, and lively humor, the compelling dialogue transcribed and translated in this book took place at the École Normale Supérieure (ENS) on April 11, 2018, at a time when close to two thousand migrants were living in nearby makeshift camps in northern Paris. The Livable and the Unlivable showcases this 2018 dialogue in the context of Butler’s and Worms’s ongoing work and the evolution of their thought, as presented by Laure Barillas and Arto Charpentier in their equally engaging introduction. It concludes with a new afterword that addresses the crises unfolding in our world and the ways a philosophically rigorous account of life must confront them.


While this book will be of keen interest to readers of philosophy and cultural criticism, and those interested in vitalism, new materialism, and critical theory, it is a far from merely academic text. In the conversation between Butler and Worms, we encounter questions we all grapple with in confronting the distress and precarity of our times, marked as it is by types of survival that are unlivable, from concentration camps to prisons to environmental toxicity, to forcible displacement, to the Covid pandemic.

The Livable and the Unlivable at once considers longstanding philosophical questions around why and how we live, while working to retrieve a philosophy of life for today’s Left.

This volume focuses on the relational aspect of Jean-Luc Nancy’s thinking. As Nancy himself showed, thinking might be a solitary activity but it is never singular in its dimension. Building on or breaking away from other thoughts, especially those by thinkers who had come before, thinking is always plural, relational. This “singular plural” dimension of thought in Nancy’s philosophical writings demands explication.

In this book, some of today’s leading scholars in the theoretical humanities shed light on how Nancy’s thought both shares with and departs from Descartes, Hegel, Marx, Heidegger, Weil, Lacan, Merleau-Ponty, and Lyotard, elucidating “the sharing of voices,” in Nancy’s phrase, between Nancy and these thinkers.

Contributors: Georges Van Den Abbeele, Emily Apter, Rodolphe Gasché, Werner Hamacher, Eleanor Kaufman, Marie-Eve Morin, Timothy Murray, Jean-Luc Nancy, and John H. Smith

Eco-Deconstruction marks a new approach to the degradation of the natural environment, including habitat loss, species extinction, and climate change. While the work of French philosopher Jacques Derrida (1930–2004), with its relentless interrogation of the anthropocentric metaphysics of presence, has already proven highly influential in posthumanism and animal studies, the present volume, drawing on published and unpublished work by Derrida and others, builds on these insights to address the most pressing environmental issues of our time.

The volume brings together fifteen prominent scholars, from a wide variety of related fields, including eco-phenomenology, eco-hermeneutics, new materialism, posthumanism, animal studies, vegetal philosophy, science and technology studies, environmental humanities, eco-criticism, earth art and aesthetics, and analytic environmental ethics. Overall, eco-deconstruction offers an account of differential relationality explored in a non-totalizable ecological context that addresses our times in both an ontological and a normative register.

The book is divided into four sections. “Diagnosing the Present” suggests that our times are marked by a facile, flattened-out understanding of time and thus in need of deconstructive dispositions. “Ecologies” mobilizes the spectral ontology of deconstruction to argue for an originary environmentality, the constitutive ecological embeddedness of mortal life. “Nuclear and Other Biodegradabilities,” examines remains, including such by-products and disintegrations of human culture as nuclear waste, environmental destruction, and species extinctions. “Environmental Ethics” seeks to uncover a demand for justice, including human responsibility for suffering beings, that emerges precisely as a response to original differentiation and the mortality and unmasterable alterity it installs in living beings. As such, the book will resonate with readers not only of philosophy, but across the humanities and the social and natural sciences.

Against the two dominant ethical paradigms of continental philosophy–Emmanuel Levinas’s ethics of the other and Michel Foucault’s ethics of self-cultivation—The Self-Emptying Subject theorizes an ethics of self-emptying, or kenosis, one that reveals the immanence of an impersonal and dispossessed life without a why. Rather than align immanence with the enclosures of the subject, Dubilet engages the history of Christian mystical theology, modern philosophy, and contemporary theories of the subject to rethink immanence as what precedes and exceeds the very difference between the (human) self and the (divine) other, between the subject and transcendence. By arguing that transcendence operates on life in secular as well as religious domains, the book challenges a dominant distribution of concepts within contemporary theoretical discourse, which associates transcendence exclusively with religion and theology and immanence exclusively with modern secularity and philosophy.

The Self-Emptying Subject argues that it is important to resist framing the relationship between medieval theology and modern philosophy as a transition from the affirmation of divine transcendence to the establishment of autonomous subjects. Through an engagement with Meister Eckhart, G. W. F. Hegel, and Georges Bataille, it uncovers a medieval theological discourse that rejects the primacy of pious subjects and the transcendence of God (Eckhart); retrieves a modern philosophical discourse that critiques the creation of self-standing subjects through a speculative rewriting of the concepts of Christian theology (Hegel); and explores a discursive site that demonstrates the subjecting effects of transcendence across theological and philosophical operations and archives (Bataille). Taken together, these interpretations suggest that if we suspend the antagonistic relationship between theological and philosophical discourses and decenter our periodizing assumptions and practices, we might encounter a yet unmapped theoretical fecundity of self-emptying that frees life from transcendent powers that incessantly subject it to their own ends.

This volume brings together scholars of philosophy, law, and literature, including prominent Derrideans alongside activist scholars, to elucidate and expand upon an important project of Derrida’s final years, the seminars he conducted on the death penalty from 1999 to 2001.

Deconstructing the Death Penalty provides remarkable insight into Derrida’s ethical and political work. Beyond exploring the implications of Derrida’s thought on capital punishment and mass incarceration, the contributors also elucidate the philosophical groundwork for his subsequent deconstructions of sovereign power and the human/animal divide. Because Derrida was concerned with the logic of the death penalty, rather than the death penalty itself, his seminars have proven useful to scholars and activists opposing all forms of state sanctioned killing.

The volume establishes Derrida's importance for continuing debates on capital punishment, mass incarceration, and police brutality. At the same time, by deconstructing the theologico-political logic of the death penalty, it works to construct a new, versatile abolitionism, one capable of confronting all forms the death penalty might take.

Key moments of our lives, especially at the beginning and end, are marked by gentleness—but the simplicity of that concept is misleading. Gentleness is an active passivity that may become an extraordinary force of resistance within ethics and politics. In this powerful rethinking by a renowned philosopher and psychoanalyst, whose untimely death captured worldwide attention, gentleness becomes a series of embodied paradoxes: power that is also soft, nobility that is also humble, sweetness that is also intelligent, subtlety that is nevertheless striking, fragility that has the potential to subvert the status quo.

In Greek and Christian myth, in the philosophical and religious traditions of China and India, and across Western literature and art, gentleness occurs in moments of tenderness such as birth, care, and mutual love, but also where least expected, amid danger, humiliation, and cruelty. Gentleness, Dufourmantelle shows, is marked above all by our early human connections to the physical world, uncovered and rediscovered primarily through the senses, with all the ambivalences that entails.

Today, we are most familiar with a gentleness sold to us in the diluted form of mawkishness. This is how we try to evade its subtlety—no longer by fighting it, but by enfeebling it. In the name of our highest values—happiness, truth, security—we enforce “gentle” safeguards against hurt and are persuaded to participate in our era’s three divinities: efficiency, speed, and profitability. But in doing so we seal ourselves off from the life-affirming gamble that a true gentleness affords.

True gentleness entails an ethic of desire. Against a society that crushes human beings “gently” through consumerist logic and the illusion of total transparency, Dufourmantelle celebrates the uncompromising gentleness discovered by Gandhi and other revolutionaries. At the same time, within the despair confided by her patients, she traces the force of resistance and intangible magic that gentleness offers in the lived experience of ordinary women and men who fully embrace the risk of living.

This work received the French Voices Award for excellence in publication and translation. French Voices is a program created and funded by the French Embassy in the United States and FACE (French American Cultural Exchange).

A beautiful, profound series of reflections on the body by one of the most prominent and consequential philosophers of continental Europe

This landmark volume brings into English Jean-Luc Nancy’s last completed work and concludes his remarkable philosophical reflections on the body, a project he began almost thirty years ago. Taking the body as an intersection of pulsing life and destructive cruelty on a global scale, Nancy’s account becomes more vivid, more physical, than ever, even as it ventures into language that is as lyrical as it is profound. This vividness is manifest in blood: as it flows, in all its pulsing and forceful circulation, and as it spills, in the cruelty of existences confronted daily by countless destructions. This can be described as sanguis and cruor, the two Latin words for blood’s intermingled but distinct aspects. This distinction allows Nancy to highlight an almost mystical sense of the body (yet one that remains soberly on this side of its manifest insistence), alongside the cruelty that pervades our world—a world whose very existence is threatened by its reduction to mere objects.

The exceptional writings brought together in Corpus III comprise a masterful work of philosophy that marries rigorous erudition—on Freud, Nietzsche, and others—with rich poetic language and an actual poem. Nancy’s thought opens the body onto its own unaccountable origins, its plural singularities, its enmeshed instantiations, and its excessive irreducibles, which are also the elusive excesses of language. Whereas in earlier texts Nancy has referred to this excess as poetry, here he performs it in the form of a poem, in the extraordinary hymn entitled Stoma. While the publication of a poem by Nancy is a notable event, equally noteworthy is a remarkable essay entitled “Scandalous Death,” in which Nancy meditated on a subject that was to come to him too soon after. Above all, the book is crucial for bringing into English Cruor, the very last book Nancy completed before his death, an evocative meditation offered by a great thinker on the complex conditions of his own—and our—singular survival.

A provocative, highly accessible journey to the heart of Sophocles’ Antigone elucidating why it keeps resurfacing as a central text of Western thought and Western culture.

There is probably no classical text that has inspired more interpretation, critical attention, and creative response than Sophocles’ Antigone. The general perspective from which the book is written could be summarized with this simple question: What is it about the figure of Antigone that keeps haunting us? Why do all these readings and rewritings keep emerging? To what kind of always contemporary contradiction does the need, the urge to reread and reimagine Antigone—in all kinds of contexts and languages—correspond?

As key anchor points of this general interrogation, three particular “obsessions” have driven the author’s thinking and writing about Antigone. First is the issue of violence. The violence in Antigone is the opposite of “graphic” as we have come to know it in movies and in the media; rather, it is sharp and piercing, it goes straight to the bone. It is the violence of language, the violence of principles, the violence of desire, the violence of subjectivity. Then there is the issue of funerary rites and their role in appeasing the specific “undeadness” that seems to be the other side of human life, its irreducible undercurrent that death alone cannot end and put to rest. This issue prompted the author to look at the relationship between language, sexuality, death, and “second death.” The third issue, which constitutes the focal point of the book, is Antigone’s statement that if it were her children or husband lying unburied out there, she would let them rot and not take it upon herself to defy the decree of the state. The author asks, how does this exclusivist, singularizing claim (she would do it only for Polyneices), which she uses to describe the “unwritten law” she follows, tally with Antigone’s universal appeal and compelling power? Attempting to answer this leads to the question of what this particular (Oedipal) family’s misfortune, of which Antigone chooses to be the guardian, shares with the general condition of humanity. Which in turn forces us to confront the seemingly self-evident question: “What is incest?”

Let Them Rot is Alenka Zupančič’s absorbing and succinct guided tour of the philosophical and psychoanalytic issues arising from the Theban trilogy. Her original and surprising intervention into the broad and prominent field of study related to Sophocles’ Antigone illuminates the classical text’s ongoing relevance and invites a wide readership to become captivated by its themes.

Winner, French Voices Award

This book, a crossover hit in France, offers a fresh genealogy of our neoliberal moment.

“We must adapt!” These words can be heard almost everywhere and in every aspect of our lives. Where does this widespread sense that we have fallen behind come from? How can we explain this progressive colonization of the economic, social, and political fields by this biological vocabulary of evolution? Offering a lucid account of sophisticated material, Barbara Stiegler uncovers the prehistories of today’s ubiquitous rhetoric in Darwinism and American liberalism, while, at the same time, recovering powerful resistances to the rhetoric of adaptation across the twentieth century.

Walter Lippmann, an American theorist of this new liberalism, believed democracy was not adapted to the needs of globalization. Only a government of experts could force society to evolve, he argued. Lippmann thus found himself confronted with John Dewey, the great figure of American Pragmatism. Both Lippmann and Dewey labored under the impression that the world had changed and society needed to adapt. However, Lippmann did not trust society to adapt on its own and insisted on the need for experts who would force the necessary adaptation. Dewey, by contrast, believed the necessary adaptation could only come "from below" and should proceed in a democratic fashion.

Focusing on readings of Michel Foucault, Walter Lippmann, and John Dewey, Adapt! paves the way for renewed insights into neoliberalism’s history, essence, characteristic forces, and impacts, as well as biopolitical theory. Stiegler presents an intriguing new genealogy for the development of neoliberalism, examining whether humans are by nature lagging and require biopolitical and disciplinary management to enforce adaptation. Stiegler also reorients Foucault’s genealogy of neoliberalism by emphasizing the Darwinian rhetoric of adaptation, as it arose in the Lippmann–Dewey Debate, and deftly handles the question of human nature in a way that re-enlivens this traditional concept.

As the industrialization of our ways of life never stops destroying the environment and the health of organisms (climate disruption, the destruction of biodiversity, the growth of chronic diseases, the return of large pandemics), how can we think of a democratic government of life and the living? This is the question that Stiegler’s work helps us to confront.

Class Acts examines two often neglected aspects of Jacques Derrida’s work as a philosopher, his public presentations at lectures and conferences and his teaching, along with the question of the “speech act” that links them. What, Michael Naas asks, is one doing when one speaks in public in these ways?

The book follows Derrida’s itinerary with regard to speech act theory across three public lectures, from 1971 to 1997, all given, for reasons the book seeks to explain, in Montreal. In these lectures, Derrida elaborated his critique of J. L. Austin and his own subsequent redefinition of speech act theory. The book then gives an overview of Derrida’s teaching career and his famous “seminar” presentations, along with his own explicit reflections on pedagogy and educational institutions beginning in the mid-1970s. Naas then shows through a reading of three recently published seminars—on life death, theory and practice, and forgiveness—just how Derrida the teacher interrogated and deployed speech act theory in his seminars. Whether in a conference hall or a classroom, Naas demonstrates, Derrida was always interested in the way spoken or written words might do more than simply communicate some meaning or intent but might give rise to something like an event. Class Acts bears witness to the possibility of such events in Derrida’s work as a pedagogue and a public intellectual.

The Political Logic of Experience argues that experience and phenomenology are essentially political, with profound implications for our understanding of subjectivity, epistemology, experience, the phenomenological method, and politics.

Drawing on work from across the phenomenological tradition, it develops an account of expression as the internal relationship uniting knowing, being, and doing with both transcendental conditions and empirical phenomena. This expressive unification generates subjectivity as an expression of particular communities and subjects as an expression of subjectivity. Subjectivity and experience are therefore both revealed to be inherently political prior to their expression in particular subjects.

In clarifying the political nature of experience and the constitution of subjectivity, the book puts the work of critical phenomenology in dialogue with transcendental phenomenology to reveal the need for a phenomenological politics: a field tasked with explaining the expressive, co-constitutive, and necessarily political relationships between subjects and their communities. It is only through such a phenomenological politics that we can properly make sense of the epistemological, ontological, and practical significance of issues like racism and sexism, problems that concern our very experience of the world. The book reveals phenomenology to be both essentially political and politically essential, as it emerges within particular communities and shapes and transforms how individuals within those communities experience the world.

Touching on issues of transcendental phenomenology, political strategy, historical interpretation and inter-disciplinary phenomenological method, the book argues for foundational claims pertaining to phenomenology, politics, and social criticism that will be of interest to those working in philosophy, gender studies, race, queer theory, transcendental and applied phenomenology, and beyond.

The question of life, Michael Naas argues, though rarely foregrounded by Plato, runs through and structures his thought. By characterizing being in terms of life, Plato in many of his later dialogues, including the Statesman, begins to discover—or, better, to invent—a notion of true or real life that would be opposed to all merely biological or animal life, a form of life that would be more valuable than everything we call life and every life that can actually be lived.

This emphasis on life in the Platonic dialogues illuminates the structural relationship between many of Plato’s most time-honored distinctions, such as being and becoming, soul and body. At the same time, it helps to explain the enormous power and authority that Plato’s thought has exercised, for good or ill, over our entire philosophical and religious tradition.

Lucid yet sophisticated, Naas’s account offers a fundamental rereading of what the concept of life entails, one that inflects a range of contemporary conversations, from biopolitics, to the new materialisms, to the place of the human within the living world.

Objects are all around us—and images of objects, advertisements for objects. Things are no longer merely purely physical or economic entities: within the visual economy of advertising, they are inescapably moral. Any object, regardless of its nature, can for at least a moment aspire to be “good,” can become not just an object of value but a complex of possible happiness, a moral source of perfection for any one of us.

This provocative book, already available in Italian, French, and German, and written by a major new figure in European thought, argues that our relation to things is what makes us human. For Coccia, the object world must be conceived as the site of what the philosophical tradition has considered "the good," and the flat surfaces of billboards and posters become the first form of any object-oriented ontology. Positing a radical political praxis against a facile materialist critique of things, Coccia shows how objects become the medium through which a city enunciates its ethos, making an ethical life available to those who live among them.

When we acknowledge that our notion of “the good” resides within a world of things, we must grant that in advertising, humans have revealed themselves as organisms that are ethically inseparable from the very things they produce, exchange, and desire. In the advertising imagination, to be human is to be a moral cyborg whose existence attains ethical perfection only via the universe of things. The alienation commodities cause and express is moral rather than economic or social; we need our own products not just to survive biologically or to improve the physical conditions of our existence, but to live morally.

Ultimately, Goods offers a radically political rethinking of the power of images. The problem of contemporary politics is not the anesthetization of words but the excess power we invest in them. Through images, we already live another form of political life, which has very little to do with the one invented and formalized by the legal tradition. All we need to do is to recognize it. Advertising and fashion are just the primitive, sometimes grotesque, but ultimately irrepressible prefiguration of the new politics to come.

A Reader in Early Franciscan Theology presents for the first time in English key passages from the Summa Halensis, one of the first major installments in the summa genre for which scholasticism became famous. This systematic work of philosophy and theology was collaboratively written mostly between 1236 and 1245 by the founding members of the Franciscan school, such as Alexander of Hales and John of La Rochelle, who worked at the recently founded University of Paris.

Modern scholarship has often dismissed this early Franciscan intellectual tradition as unoriginal, merely systematizing the Augustinian tradition in light of the rediscovery of Aristotle, paving the way for truly revolutionary figures like John Duns Scotus. But as the selections in this reader show, it was this earlier generation that initiated this break with precedent. The compilers of the Summa Halensis first articulated many positions that eventually become closely associated with the Franciscan tradition on issues like the nature of God, the proof for God’s existence, free will, the transcendentals, and Christology. This book is essential reading for anyone wishing to understand the ways in which medieval thinkers employed philosophical concepts in a theological context as well as the evolution of Franciscan thought and its legacy to modernity.

A Reader in Early Franciscan Theology is available from the publisher on an open-access basis.

The new geological epoch we call the Anthropocene is not just a scientific classification. It marks a radical transformation in the background conditions of life on Earth, one taken for granted by much of who we are and what we hope for. Never before has a species possessed both a geological-scale grasp of the history of the Earth and a sober understanding of its own likely fate. Our situation forces us to confront questions both philosophical and of real practical urgency. We need to rethink who “we” are, what agency means today, how to deal with the passions stirred by our circumstances, whether our manner of dwelling on Earth is open to change, and, ultimately, “What is to be done?” Our future, that of our species, and of all the fellow travelers on the planet depend on it.

The real-world consequences of climate change bring new significance to some very traditional philosophical questions about reason, agency, responsibility, community, and man’s place in nature. The focus is shifting from imagining and promoting the “good life” to the survival of the species. Deep Time, Dark Times challenges us to reimagine ourselves as a species, taking on a geological consciousness. Drawing promiscuously on the work of Nietzsche, Heidegger, Foucault, Derrida, Deleuze, and other contemporary French thinkers, as well as the science of climate change, David Wood reflects on the historical series of displacements and de-centerings of both the privilege of the Earth, and of the human, from Copernicus through Darwin and Freud to the declaration of the age of the Anthropocene. He argues for the need to develop a new temporal phronesis and to radically rethink who “we” are in respect to solidarity with other humans, and responsibility for the nonhuman stakeholders with which we share the planet. In these brief, lively chapters, Wood poses a range of questions centered on our individual and collective political agency. Might not human exceptionalism be reborn as a sort of hyperbolic responsibility rather than privilege?

Contemporary continental thought is marked by a move away from the “linguistic turn” in twentieth-century European philosophy, as new materialisms and ontologies seek to leave behind the thinking of language central to poststructuralism as it has been traditionally understood. At the same time, biopolitical philosophy has brought critical attention to the question of life, examining new formations of life and death. Within this broader turn, Derridean deconstruction, with its apparent focus on language, writing, and textuality, is generally set aside.

This book, by contrast, shows the continued relevance of deconstruction for contemporary thought’s engagement with resolutely material issues and with matters of life and the living. Trumbull elaborates Derrida’s thinking of life across his work, specifically his recasting of life as “life death,” and in turn, survival or living on. Derrida’s activation of Freud, Trumbull shows, is central to this problematic and its consequences, especially deconstruction’s ethical and political possibilities. The book traces how Derrida’s early treatment of Freud and his mobilization of Freud’s death drive allow us to grasp the deconstructive thought of life as constitutively exposed to death, the logic subsequently rearticulated in the notion of survival. Derrida’s recasting of life as survival, Trumbull demonstrates, allows deconstruction to destabilize inherited understandings of life, death, and the political, including the dominant configurations of sovereignty and the death penalty.

More than a purely philosophical problem, straddling the ambivalent terrain between necessity and impossibility, contingency has become the very horizon of everyday life. Often used as a synonym for the precariousness of working conditions under neoliberalism, for the unknown threats posed by terrorism, or for the uncertain future of the planet itself, contingency needs to be calculated and controlled in the name of the protection of life.

The overcoming of contingency is not only called upon to justify questionable mechanisms of political control; it serves as a central legitimating factor for Enlightenment itself. In this volume, nine major philosophers and theorists address a range of questions around contingency and moral philosophy. How can we rethink contingency in its creative aspects, outside the dominant rhetoric of risk and dangerous exposure? What is the status of contingency—as the unnecessary and law-defying—in or for ethics? What would an alternative “ethics of contingency”—one that does not simply attempt to sublate it out of existence—look like?

The volume tackles the problem contingency has always posed to both ethical theory and dialectics: that of difference itself, in the difficult mediation between the particular and the universal, same and other, the contingent singularity of the event and the necessary generality of the norms and laws.

From deconstruction to feminism to ecological thought, some of today’s most influential thinkers reshape many of the most debated concepts in moral philosophy: difference, agency, community, and life itself.

Contributors: Étienne Balibar, Rosi Braidotti, Thomas Claviez, Drucilla Cornell, Hans Ulrich Gumbrecht, Viola Marchi, Michael Naas, Cary Wolfe, Slavoj Žižek

Radical Hospitality addresses a timely and challenging subject for contemporary philosophy: the ethical responsibility of opening borders, psychic and physical, to the stranger.

Kearney and Fitzpatrick show how radical hospitality happens by opening oneself in narrative exchange to someone or something other than ourselves—by crossing borders, whether literal or figurative. Against the fears, dogmas, and demands for certainty and security that push us toward hostility, we also desire to wager with the unknown, leap into the unanticipated, and celebrate the new, a desire this book seeks to recognize and cultivate. The book contends that hospitality means chancing one’s hand, one’s arm, one’s very self, thereby opening a vital space for new voices to be heard, shedding old skins, and welcoming new understandings.

Radical Hospitality engages with urgent moral conversations concerning identity, nationality, immigration, commemoration, and justice, moving between theory and praxis and on to the formative life of the classroom. Building on key critical debates on the question of hospitality ranging from phenomenology, hermeneutics and deconstruction to neo-Kantian moral critique and Anglo-American virtue ethics, the book explores novel possibilities for an ethics of hospitality in our contemporary world of border anxiety, refugee crises, and ecological catastrophe.

Jean-Luc Nancy's On the Commerce of Thinking concerns the particular communication of thoughts that takes place by means of the business of writing, producing, and selling books. His reflection is born out of his relation to the bookstore, in the first place his neighborhood one, but beyond that any such "perfumery, rotisserie, patisserie," as he calls them, dispensaries "of scents and flavors through which something like a fragrance or bouquet of the book is divined, presumed, sensed."

On the Commerce of Thinking is thus not only something of a semiology of the specific cultural practice that begins with the unique character of the writer's voice and culminates in a customer crossing the bookstore threshold, package under arm, on the way home to a comfortable chair, but also an understated yet persuasive plea in favor of an endangered species.

In evoking the peddler who, in times past, plied the streets with books and pamphlets literally hanging off him, Nancy emphasizes the sensuality of this commerce and reminds us that this form of consumerism is like no other, one that ends in an experience-reading-that is the beginning of a limitless dispersion, metamorphosis, and dissemination of ideas.

Making, selling, and buying books has all the elements of the exchange economy that Marx analyzed--from commodification to fetishism--yet each book retains throughout an absolute and unique value, that of its subject. With reading, it gets repeatedly reprinted and rebound. For Nancy, the book thus functions only if it remains at the same time open and shut, like some Moebius strip. Closed, it represents the Idea and takes its place in a canon by means of its monumental form and the title and author's name displayed on its spine. But it also opens itself to us, indeed consents to being shaken to its core, in being read each time anew.

Featuring scholars at the forefront of contemporary political theology and the study of German Idealism, Nothing Absolute explores the intersection of these two flourishing fields. Against traditional approaches that view German Idealism as a secularizing movement, this volume revisits it as the first fundamentally philosophical articulation of the political-theological problematic in the aftermath of the Enlightenment and the advent of secularity.

Nothing Absolute reclaims German Idealism as a political-theological trajectory. Across the volume’s contributions, German thought from Kant to Marx emerges as crucial for the genealogy of political theology and for the ongoing reassessment of modernity and the secular. By investigating anew such concepts as immanence, utopia, sovereignty, theodicy, the Earth, and the world, as well as the concept of political theology itself, this volume not only rethinks German Idealism and its aftermath from a political-theological perspective but also demonstrates what can be done with (or against) German Idealism using the conceptual resources of political theology today.

Contributors: Joseph Albernaz, Daniel Colucciello Barber, Agata Bielik-Robson, Kirill Chepurin, S. D. Chrostowska, Saitya Brata Das, Alex Dubilet, Vincent Lloyd, Thomas Lynch, James Martel, Steven Shakespeare, Oxana Timofeeva, Daniel Whistler

An encounter between philosophy and journalism recurs across the modern philosophical tradition. Images of reporters and newspaper readers, messengers and town criers, announcements and rumors populate the work of such thinkers as Kierkegaard, Nietzsche, and Benjamin. This book argues that these three thinkers’ preoccupation with journalism cannot be separated from their philosophy “proper” but plays a pivotal role in their philosophical work, where it marks an important nexus between their theories of history, time, and language.

Journalism, in the tradition Vandeputte brings to light, figures before anything else as a cipher of the time in which philosophy is written. If the journalist and newspaper reader characterize what Kierkegaard calls “the present age,” that is because they exemplify a present marked by the crisis of the philosophy of history—a time after the demise of history as a philosophizable concept. In different ways, the pages of the newspaper appear in the European philosophical tradition as a site where teleological and totalizing representations of history must founder, together with the conceptions of progress and development that sustain them.

But journalism does not simply mark the end of philosophy; for Kierkegaard, Nietzsche, and Benjamin, journalistic writing also takes on an exemplary role in the attempt to think time and history in the wake of this demise. The concepts around which these attempts crystallize—Kierkegaard’s “instant,” Nietzsche’s “untimeliness,” and Benjamin’s “actuality”—all emerge from the philosophical confrontation with journalism and its characteristic temporalities.

This book deconstructs the whole lineage of political philosophy, showing the ways democracy abuts and regularly undermines the sovereignist tradition across a range of texts from the Iliad to contemporary philosophy.

Politics is an object of perennial difficulty for philosophy—as recalcitrant to philosophical mastery as is philosophy’s traditional adversary, poetry. That difficulty makes it an attractive topic for any deconstructive approach to the tradition from which we inherit our language and our concepts. Scatter 2 pursues that deconstruction, often starting with, and sometimes departing from, the work of Jacques Derrida by attending to the concepts of sovereignty on the one hand and democracy on the other.

The book begins by following the fate of a line from Homer’s Iliad, where Odysseus asserts that “the rule of many is no good thing, let there be one ruler, one king.” The line, Bennington shows, is quoted, misquoted, and progressively Christianized by Aristotle, Philo Judaeus, Suetonius, the early Church Fathers, Aquinas, Dante, Ockham, Marsilius of Padua, Jean Bodin, Etienne de la Boétie, up to Carl Schmitt and Erik Peterson, and even one of the defendants at the Nuremberg trials, before being discussed by Derrida himself. In the book’s second half, Bennington begins again with Plato and Aristotle and tracks the concept of democracy as it regularly abuts and undermines that sovereignist tradition. In detailed readings of Hobbes and Rousseau, Bennington develops a notion of “proto-democracy” as a possible name for the scatter that underlies and drives the political as such and that will always prevent politics from achieving its aim of bringing itself to an end.

The question of how far Dewey’s thought is indebted to Hegel has long been a conundrum for philosophers. This book shows that, far from repudiating Hegel, Dewey’s entire pragmatic philosophy is premised on a “philosophy of spirit” inspired by Hegel’s project. Two essays by Shook and Good defending this radical viewpoint are joined by the definitive text of Dewey’s 1897 Lecture at the University of Chicago
on Hegel’s Philosophy of Spirit. Previously cited by scholars only from the archival manuscript, this edited Lecture is now available to fully expose the basic concern shared by Hegel and Dewey for the full and free development of the individual in the social context. Dewey’s and Hegel’s philosophies are at the center of modern philosophy’s hopes for advancing human freedom.

Honorable Mention, Aldo and Jeanne Scaglione Prize for Comparative Literary Studies, Modern Language Association

Twenty-first-century philosophy has been drawn into a false opposition between speculation and critique. Nathan Brown shows that the key to overcoming this antinomy is a re-engagement with the relation between rationalism and empiricism. If Kant’s transcendental philosophy attempted to displace the opposing priorities of those orientations, any speculative critique of Kant will have to re-open and consider anew the conflict and complementarity of reason and experience. Rationalist Empiricism shows that the capacity of reason and experience to extend and yet delimit each other has always been at the core of philosophy and science. Coordinating their discrepant powers, Brown argues, is what enables speculation to move forward in concert with critique.

Sweeping across ancient, modern, and contemporary philosophy, as well as political theory, science, and art, Brown engages with such major thinkers as Plato, Descartes, Hume, Hegel, Marx, Heidegger, Bachelard, Althusser, Badiou, and Meillassoux. He also shows how the concepts he develops illuminate recent projects in the science of measurement and experimental digital photography. With conceptual originality and argumentative precision, Rationalist Empiricism reconfigures the history and the future of philosophy, politics, and aesthetics.

Philosophers have long and skeptically viewed religion as a source of overeasy answers, with a singular, totalizing “God” and the comfort of an immortal soul being the greatest among them. But religious thought has always been more interesting—indeed, a rich source of endlessly unfolding questions.

With questions from the 1885 Baltimore Catechism of the Catholic Church as the starting point for each chapter, Karmen MacKendrick offers postmodern reflections on many of the central doctrines of the Church: the oneness of God, original sin, forgiveness, love and its connection to mortality, reverence for the relics of saints, and the doctrine of bodily resurrection. She maintains that we begin and end in questions and not in answers, in fragments and not in totalities—more precisely, in a fragmentation paradoxically integral to wholeness.

Taking seriously Augustine’s idea that we find the divine in memory, MacKendrick argues that memory does not lead us back in time to a tidy answer but opens onto a complicated and fragmented time in which we find that the one and the many, before and after and now, even sacred and profane are complexly entangled. Time becomes something lived, corporeal, and sacred, with fragments of eternity interspersed among the stretches of its duration. Our sense of ourselves is correspondingly complex, because theological considerations lead us not to the security of an everlasting, indivisible soul dwelling comfortably in the presence of a paternal deity but to a more complicated, perpetually peculiar, and paradoxical life in the flesh.

Written out of MacKendrick’s extensive background in both recent and late-ancient philosophy, this moving and poetic book can also be an inspiration to anyone, scholar or lay reader, seeking to find contemporary significance in these ancient theological doctrines.

This volume, the first sustained critical work on the French political philosopher Étienne Balibar, collects essays by sixteen prominent philosophers, psychoanalysts, anthropologists, sociologists, and literary critics who each identify, define, and explore a central concept in Balibar’s thought. The result is a hybrid lexicon-engagement that makes clear the depth and importance of Balibar’s contribution to the most urgent topics in contemporary thought.

The book shows the continuing vitality of materialist thought across the humanities and social sciences and will be fundamental for understanding the philosophical bases of the contemporary left critique of globalization, neoliberalism, and the articulation of race, racism, and economic exploitation.

Contributors: Emily Apter, Étienne Balbar, J. M. Bernstein, Judith Butler, Monique David-Ménard, Hanan Elsayed, Didier Fassin, Stathis Gourgouris, Bernard E. Harcourt, Jacques Lezra, Patrice Maniglier, Warren Montag, Adi Ophir, Bruce Robbins, Ann Laura Stoler, Gary Wilder

Habit rules our lives. And yet climate change and the catastrophic future it portends, makes it clear that we cannot go on like this.

Our habits are integral to narratives of the good life, to social norms and expectations, as well as to economic reality. Such shared shapes are vital. Yet while many of our individual habits seem perfectly reasonable, when aggregated together they spell disaster. Beyond consumerism, other forms of life and patterns of dwelling are clearly possible. But how can we get there from here? Who precisely is the ‘we’ that our habits have created, and who else might we be?

Philosophy is about emancipation—from illusions, myths, and oppression. In Reoccupy Earth, the noted philosopher David Wood shows how an approach to philosophy attuned to our ecological existence can suspend the taken-for-granted and open up alternative forms of earthly dwelling. Sharing the earth, as we do, raises fundamental questions about space and time, place and history, territory and embodiment—questions that philosophy cannot directly answer but can help us to frame and to work out for ourselves. Deconstruction exposes all manner of exclusion, violence to the other, and silent subordination. Phenomenology and Whitehead’s process philosophy offer further resources for an ecological imagination.

Bringing an uncommon lucidity, directness, and even practicality to sophisticated philosophical questions, Wood plots experiential pathways that disrupt our habitual existence and challenge our everyday complacency. In walking us through a range of reversals, transformations, and estrangements that thinking ecologically demands of us, Wood shows how living responsibly with the earth means affirming the ways in which we are vulnerable, receptive, and dependent, and the need for solidarity all round.

If we take seriously values like truth, justice, and compassion we must be willing to contemplate that the threat we pose to the earth might demand our own species’ demise. Yet we have the capacity to live responsibly. In an unfashionable but spirited defense of an enlightened anthropocentrism, Wood argues that to deserve the privileges of Reason we must demonstrably deploy it through collective sustainable agency. Only in this way can we reinhabit the earth.

Merleau-Ponty has long been known as one of the most important philosophers of aesthetics, yet most discussions of his aesthetics focus on visual art. This book corrects that balance by turning to Merleau-Ponty's extensive engagement with literature.

From Proust, Merleau-Ponty developed his conception of “sensible ideas,” from Claudel, his conjoining of birth and knowledge as “co-naissance,” from Valéry came “implex” or the “animal of words” and the “chiasma of two destinies.” Literature also provokes the questions of expression, metaphor, and truth and the meaning of a Merleau-Pontian poetics.

The poetic of Merleau-Ponty is, the book argues, a poetic of the flesh, a poetic of mystery, and a poetic of the visible in its relation to the invisible. Ultimately, theoretical figures or “figuratives” that appear at the threshold between philosophy and literature enable the possibility of a new ontology. What is at stake is the very meaning of philosophy itself and its mode of expression.

Carlo Diano’s Form and Event has long been known in Europe as a major work not only for classical studies but even more for contemporary philosophy. Already available in Italian, French, Spanish, and Greek, it appears here in English for the first time, with a substantial Introduction by Jacques Lezra that situates the book in the genealogy of modern political philosophy.

Form and Event reads the two classical categories of its title phenomenologically across Aristotle, the Stoics, and especially Homer. By aligning Achilles with form and Odysseus with event, Diano links event to embodied and situated subjective experience that simultaneously finds its expression in a form that objectifies that experience. Form and event do not exist other than as abstractions for Diano but they do come together in an intermingling that Diano refers to as the “eventic form.” On Diano’s reading, eventic forms interweave subjectively situated and embodied experiences, observable in all domains of human and nonhuman life.

A stunning interpretation of Greek antiquity that continues to resonate since its publication in 1952, Form and Event anticipates the work of such French and Italian post-war thinkers as Gilles Deleuze, Alain Badiou, Roberto Esposito, and Giorgio Agamben.

Winner, 2002 French Translation Prize for Nonfiction

Murderous Consent details our implication in violence we do not directly inflict but in which we are structurally complicit: famines, civil wars, political repression in far-away places, and war, as it’s classically understood. Marc Crépon insists on a bond between ethics and politics and attributes violence to our treatment of the two as separate spheres. We repeatedly resist the call to responsibility, as expressed by the appeal—by peoples across the world—for the care and attention that their vulnerability enjoins.

But Crépon argues that this resistance is not ineluctable, and the book searches for ways that enable us to mitigate it, through rebellion, kindness, irony, critique, and shame. In the process, he engages with a range of writers, from Camus, Sartre, and Freud, to Stefan Zweig and Karl Kraus, to Kenzaburo Oe, Emmanuel Levinas and Judith Butler. The resulting exchange between philosophy and literature enables Crépon to delineate the contours of a possible/impossible ethicosmopolitics—an ethicosmopolitics to come.

Pushing against the limits of liberal rationalism, Crépon calls for a more radical understanding of interpersonal responsibility. Not just a work of philosophy but an engagement with life as it’s lived, Murderous Consent works to redefine our global obligations, articulating anew what humanitarianism demands and what an ethically grounded political resistance might mean.

Already in 1929, Walter Benjamin described “a one hundred per cent image-space.” Such an image space saturates our world now more than ever, constituting the visibility in which we live. The Supermarket of the Visible analyzes this space and the icons that populate it as the culmination of a history of the circulation and general commodification of images and gazes. From the first elevators and escalators (tracking shots avant la lettre) to cinema (the great conductor of gazes), all the way down to contemporary eye-tracking techniques that monitor the slightest saccades of our eyes, Peter Szendy offers an entirely novel theory of the intersection of the image and economics.

The Supermarket of the Visible elaborates an economy proper to images, icons, in other words, an iconomy. Deleuze caught a glimpse of this when he wrote that “money is the back side of all the images that cinema shows and edits on the front.” Since “cinema,” for Deleuze, is synonymous with “universe,” Szendy argues that this sentence must be understood in its broadest dimension and that a reading of key works in the history of cinema allows us a unique vantage point upon the reverse of images, their monetary implications. Paying close attention to sequences in Hitchcock, Bresson, Antonioni, De Palma, and The Sopranos, Szendy shows how cinema is not a uniquely commercial art form among other, purer arts, but, more fundamentally, helps to elaborate what might be called, with Bataille, a general iconomy.

Moving deftly and lightly between political economy, aesthetic theory, and popular movies and television, The Supermarket of the Visible will be a necessary book for anyone concerned with media, philosophy, politics, or visual culture.

The ancient doctrine of negative theology or apophasis—the attempt to describe God by speaking only of what cannot be said about the divine perfection and goodness—has taken on new life in the concern with language and its limits that preoccupies much postmodern philosophy, theology, and related disciplines. How does this mystical tradition intersect with the concern with material bodies that is simultaneously a focus in these areas? This volume pursues the unlikely conjunction of apophasis and the body, not for the cachet of the “cutting edge” but rather out of an ethical passion for the integrity of all creaturely bodies as they are caught
up in various ideological mechanisms—religious, theological, political, economic—that threaten their dignity and material well-being.

The contributors, a diverse collection of scholars in theology, philosophy, history, and biblical studies, rethink the relationship between the concrete tradition of negative theology and apophatic discourses widely construed. They further endeavor to link these to the theological theme of incarnation and more general issues of embodiment, sexuality, and cosmology. Along the way, they engage and deploy the resources of contextual and liberation theology, post-structuralism, postcolonialism, process thought, and feminism.

The result not only recasts the nature and possibilities of theological discourse but explores the possibilities of academic discussion across and beyond disciplines in concrete engagement with the well-being of bodies, both organic and inorganic. The volume interrogates the complex capacities of religious discourse both to threaten and positively to draw upon the material well-being of creation.

Winner, French Voices Award for excellence in publication and translation.

When it comes to giving, philosophers love to be the most generous. For them, every form of reciprocity is tainted by commercial exchange. In recent decades, such thinkers as Derrida, Levinas, Henry, Marion, Ricoeur, Lefort, and Descombes, have made the gift central to their work, haunted by the requirement of disinterestedness.

As an anthropologist as well as a philosopher, Hénaff worries that philosophy has failed to distinguish among various types of giving. The Philosophers’ Gift returns to Mauss to reexamine these thinkers through the anthropological tradition. Reciprocity, rather than disinterestedness, he shows, is central to ceremonial giving and alliance, whereby the social bond specific to humans is proclaimed as a political bond. From the social fact of gift practices, Hénaff develops an original and profound theory of symbolism, the social, and the relationship between self and other, whether that other is an individual human being, the collective other of community and institution, or the impersonal other of the world.

For the Love of Psychoanalysis is a book about what exceeds or resists calculation—in life and in death. Rottenberg examines what emerges from the difference between psychoanalysis and philosophy.

Part I, “Freuderrida,” announces a non-traditional Freud: a Freud associated not with sexuality, repression, unconsciousness, and symbolization, but with accidents and chance. Looking at accidents both in and of Freud’s writing, Rottenberg elaborates the unexpected insights that both produce and disrupt our received ideas of psychoanalytic theory. Whether this disruption is figured as a foreign body, as traumatic temporality, as spatial unlocatability, or as the death drive, it points to something that is neither simply inside nor simply outside the psyche, neither psychically nor materially determined.

Whereas the close reading of Freud leaves us open to the accidents of psychoanalytic writing, Part II, “Freuderrida,” addresses itself to what transports us back and limits the openness of our horizon. Here the example par excellence is the death penalty and the cruelty of its calculating decision. If “Freuderrida” insists on the death penalty, if it returns to it compulsively, it is not only because its calculating drive is inseparable from the history of reason as philosophical reason; it is also because the death penalty provides us with one of the most spectacular and spectacularly obscene expressions of Freud’s death drive.

Written with rigor, elegance, and wit, this book will be essential reading for anyone interested in Freud, Derrida, and the many critical debates to which their thought gives rise.

During the 1975–76 academic year, Jacques Derrida delivered a seminar, La vie la mort (Life Death), at the École normale supérieure, in Paris. Based on archival translations of this untapped but soon-to-be-published seminar, The Reproduction of Life Death offers an unprecedented study of Derrida’s engagement with molecular biology and genetics, particularly the work of the biologist François Jacob.

Structured as an itinerary of “three rings,” each departing from and coming back to Nietzsche, Derrida’s seminar ties Jacob’s logocentric account of reproduction to the reproductive program of teaching that characterizes the academic institution, challenging this mode of teaching as auto-reproduction along with the concept of “academic freedom” on which it is based. McCance also brings Derrida’s critique of Jacob’s theory of auto-reproduction together with his reading of reproductivity, the tendency to repeat-reproduce, that is theorized and enacted in Freud’s Beyond the Pleasure Principle. The book further shows how Derrida’s account of life death relates to his writings on autobiography and the signature and to such later concerns as the question of the animal.

McCance brings extensive archival research together with a deep knowledge of Derrida’s work a background in genetics to offer a fascinating new account of an encounter between philosophy and the hard sciences that will be of interest to theorists in a wide range of disciplines concerned with the question of life.

Killing Times begins with the deceptively simple observation—made by Jacques Derrida in his seminars on the topic—that the death penalty mechanically interrupts mortal time by preempting the typical mortal experience of not knowing at what precise moment we will die. Through a broader examination of what constitutes mortal temporality, David Wills proposes that the so-called machinery of death summoned by the death penalty works by exploiting, or perverting, the machinery of time that is already attached to human existence. Time, Wills argues, functions for us in general as a prosthetic technology, but the application of the death penalty represents a new level of prosthetic intervention into what constitutes the human.

Killing Times traces the logic of the death penalty across a range of sites. Starting with the legal cases whereby American courts have struggled to articulate what methods of execution constitute “cruel and unusual punishment,” Wills goes on to show the ways that technologies of death have themselves evolved in conjunction with ideas of cruelty and instantaneity, from the development of the guillotine and the trap door for hanging, through the firing squad and the electric chair, through today’s controversies surrounding lethal injection. Responding to the legal system’s repeated recourse to storytelling—prosecutors’ and politicians’ endless recounting of the horrors of crimes—Wills gives a careful eye to the narrative, even fictive spaces that surround crime and punishment.

Many of the controversies surrounding capital punishment, Wills argues, revolve around the complex temporality of the death penalty: how its instant works in conjunction with forms of suspension, or extension of time; how its seeming correlation between egregious crime and painless execution is complicated by a number of different discourses.

By pinpointing the temporal technology that marks the death penalty, Wills is able to show capital punishment’s expansive reach, tracing the ways it has come to govern not only executions within the judicial system, but also the opposed but linked categories of the suicide bombing and drone warfare. In discussing the temporal technology of death, Wills elaborates the workings both of the terrorist who produces a simultaneity of crime and “punishment” that bypasses judicial process, and of the security state, in whose remote-control killings the time-space coordinates of “justice” are compressed and at the same time disappear into the black hole of secrecy.

Grounded in a deep ethical and political commitment to death penalty abolition, Wills’s engaging and powerfully argued book pushes the question of capital punishment beyond the confines of legal argument to show how the technology of capital punishment defines and appropriates the instant of death and reconfigures the whole of human mortality.

When Anne Dufourmantelle drowned in a heroic attempt to save two children caught in rough seas, obituaries around the world rarely failed to recall that she was the author of a book entitled In Praise of Risk, implying that her death confirmed the ancient adage that to philosophize is to learn how to die. Now available in English, this magnificent and already much-discussed book indeed offers a trenchant critique of the psychic work the modern world devotes to avoiding risk.

Yet this is not a book on how to die but on how to live. For Dufourmantelle, risk entails an encounter not with an external threat to life but with something hidden in life that conditions our approach to such ordinary risks as disobedience, passion, addiction, leaving family, and solitude

Keeping jargon to a minimum, Dufourmantelle weaves philosophical reflections together with clinical case histories. The everyday fears, traumas, and resistances that therapy addresses brush up against such broader concerns as terrorism, insurance, addiction, artistic creation, and political revolution. Taking up a project than joins the work of many French thinkers, such as Jacques Lacan, Jacques Derrida, Jean-Luc Nancy, Hélène Cixous, Giorgio Agamben, and Catherine Malabou, Dufourmantelle works to dislodge Western philosophy, psychoanalysis, ethics, and politics from the redemptive logic of sacrifice. She discovers the kernel of a future beyond annihilation where one might least expect to find it, hidden in the unconscious.

In an era defined by enhanced security measures, border walls, trigger warnings, and endless litigation, Dufourmantelle’s masterwork provides a much-needed celebration of the risks that define what it means to live.

The essays in this book have grown out of conversations between the authors—and their colleagues and students—over the past decade and a half. Their germinal question concerned the ways in which Charles Sanders Peirce was and was not both an idealist and a realist. The dialogue began as an exploration of Peirce’s explicit uses of these ideas and then turned to consider the way in which answers to the initial question shed light on other dimensions of Peirce’s architectonic.

The essays explore the nature of semiotic interpretation, perception, and inquiry. Moreover, considering the roles of idealism and realism in Peirce’s thought led to considerations of Peirce’s place in the historical development of pragmatism. The authors find his realism turning sharply against the nominalistic conceptions of science endorsed both explicitly and implicitly by his nonpragmatist contemporaries. And they find his version of pragmatism holding a middle ground between the thought of John Dewey and that of Josiah Royce. The essays aims to invite others to consider the import of these central themes of Peircean thought.

In the name of efficiency, the practice of education has come to be dominated by neoliberal ideology and
procedures of standardization and quantification. Such attempts to make all aspects of practice transparent and subject to systematic accounting lack sensitivity to the invisible and the silent, to something in the human
condition that cannot readily be expressed in an either-or form. Seeking alternatives to such trends, Saito reads
Dewey’s idea of progressive education through the lens of Emersonian moral perfectionism (to borrow a term coined by Stanley Cavell). She elucidates a spiritual and aesthetic dimension to Dewey’s notion of growth, one considerably richer than what Dewey alone presents in his typically scientific terminology.

The Gleam of Light: Moral Perfectionism and Education in Dewey and Emerson is available from the publisher on an open-access basis.

In this series of interviews, Jean-Luc Nancy reviews his life’s work. But like Schlegel’s historian—“a prophet facing backwards”—Nancy takes this opportunity to rummage through the history of art, philosophy, religion, and politics in search of new possibilities that remain to be thought.

This journey through Nancy’s thought is interspersed with accounts of places and events and deeply personal details. The result is at once unpretentious and encyclopedic: Concepts are described with remarkable nuance and specificity, but in a language that comes close to that of everyday life.

As Nancy surveys his work, he thinks anew about democracy, community, jouissance, love, Christianity, and the arts. In the end, this is a book about the possibility of a world—a world that must be greeted because it is, as Nancy says, already here.

The philosophy of Henry Bugbee defies traditional academic categorization. Though inspired by Heidegger and American Transcendentalism, he was also admired by the famous analytic philosopher Willard van Orman Quine, who described him as the ultimate exemplar of the examined life.

Bugbee’s writings are remarkably different in form and register from anything written in twentieth-century American Philosophy. The beautifully written essays collected here show Bugbee’s continuing commitment that “anyone who throws his entire personality into his work must to some extent adopt an aesthetic attitude and medium.”

Together, the book reintroduces a major thinker of nature, an environmental philosopher avant la lettre who has much to contribute to American and continental thought.

This book is an attempt to understand a significant part of the complex thought of Charles Sanders Peirce, especially in those areas which interested him most: scientific method and related philosophical questions. It is organized primarily from Peirce's own writings, taking chronological settings into account where appropriate, and pointing out the close connections of several major themes in Peirce's work which show the rich diversity of his thought and its systematic unity. Following an introductory sketch of Peirce the thinking and writer is a study of the spirit and phases of scientific inquiry, and a consideration of its relevance to certain outstanding philosophical views which Peirce held. This double approach is necessary because his views on scientific method are interlaces with a profound and elaborate philosophy of the cosmos. Peirce's thought is unusually close-knit, and his difficulty as a writer lies in his inability to achieve a partial focus without bringing into view numerous connections and relations with the whole picture of reality. Peirce received some of the esteem he deserves when the publication of his Collected Papers began more than thirty-five years ago. Some reviewers and critics, however, have attempted to fit Peirce into their own molds in justification of a particular position; others have disinterestedly sought to present him in completely detached fashion. Here, the author has attempted to understand Peirce as Peirce intended himself to be understood, and has presented what he believes Perice's philosophy of scientific method to be. He singles out for praise Peirce's Greek insistence on the primacy of theoretical knowledge and his almost Teilhardian synthesis of evolutionary themes. Primarily philosophical, this volume analyzes Peirce's thought using a theory of knowledge and metaphysics rather than formal logic.

Charles Peirce's Theory of Scientific Method is available from the publisher on an open-access basis.

This book is concerned with the aporias, or impasses, of forgiveness, especially in relation to the legacy of the crimes against humanity perpetrated by the Nazis and their collaborators during World War II. Banki argues that, while forgiveness of the Holocaust is and will remain impossible, we cannot rest upon that impossibility. Rather, the impossibility of forgiveness must be thought in another way. In an epoch of “worldwidization,” we may not be able simply to escape the violence of scenes and rhetoric that repeatedly portray apology, reconciliation, and forgiveness as accomplishable acts.

Accompanied by Jacques Derrida’s thought of forgiveness of the unforgivable, and its elaboration in relation to crimes against humanity, the book undertakes close readings of literary, philosophical, and cinematic texts by Simon Wiesenthal, Jean Améry, Vladimir Jankélévitch, Robert Antelme and Eva Mozes Kor. These texts contend with the idea that the crimes of the Nazis are inexpiable, that they lie beyond any possible atonement or repair. Banki argues that the juridical concept of crimes against humanity calls for a thought of forgiveness—one that would not imply closure of the infinite wounds of the past. How could such a forgiveness be thought or dreamed? Banki shows that if today we cannot simply escape the “worldwidization” of forgiveness, then it is necessary to rethink what forgiveness is, the conditions under which it supposedly takes place, and especially its relation to justice.

This book offers an archeology of the undeveloped potential of mathematics for critical theory. As Max Horkheimer and Theodor W. Adorno first conceived of the critical project in the 1930s, critical theory steadfastly opposed the mathematization of thought. Mathematics flattened thought into a dangerous positivism that led reason to the barbarism of World War II. The Mathematical Imagination challenges this narrative, showing how for other German-Jewish thinkers, such as Gershom Scholem, Franz Rosenzweig, and Siegfried Kracauer, mathematics offered metaphors to negotiate the crises of modernity during the Weimar Republic. Influential theories of poetry, messianism, and cultural critique, Handelman shows, borrowed from the philosophy of mathematics, infinitesimal calculus, and geometry in order to refashion cultural and aesthetic discourse.

Drawn to the austerity and muteness of mathematics, these friends and forerunners of the Frankfurt School found in mathematical approaches to negativity strategies to capture the marginalized experiences and perspectives of Jews in Germany. Their vocabulary, in which theory could be both mathematical and critical, is missing from the intellectual history of critical theory, whether in the work of second generation critical theorists such as Jürgen Habermas or in contemporary critiques of technology. The Mathematical Imagination shows how Scholem, Rosenzweig, and Kracauer’s engagement with mathematics uncovers a more capacious vision of the critical project, one with tools that can help us intervene in our digital and increasingly mathematical present.

The Mathematical Imagination is available from the publisher on an open-access basis.

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This standard work in thanatology is updated with ten essays new to the second edition, and features a new introduction by Donnelly. The collection addresses certain basic issues inherent in a philosophy of death.

In a series of conversations, Jean-Luc Marion reconstructs the path of a career’s work in the history of philosophy, theology, and phenomenology. The conversation ranges from Marion’s engagement with Descartes, to phenomenology and theology, to Marion’s intellectual and biographical backgrounds, concluding with illuminating insights on the state of the Catholic Church today and on Judeo-Christian dialogue.

In these interviews, Marion’s language is more conversational than in his formal writing, but it remains serious and substantive. The book serves as an excellent and comprehensive introduction to Marion’s thought and work.

Expectation is a major volume of Jean-Luc Nancy’s writings on literature, written across three decades but, for the most part, previously unavailable in English.

More substantial than literary criticism, these essays collectively negotiate literature’s relation to philosophy. Nancy pursues such questions as literature’s claims to truth, the status of narrative, the relation of poetry and prose, and the unity of a book or of a text, and he addresses a number of major European writers, including Dante, Sterne, Rousseau, Hölderlin, Proust, Joyce, and Blanchot.

The final section offers a number of impressive pieces by Nancy that completely merge his concerns for philosophy and literature and philosophy-as-literature. These include a lengthy parody of Valéry’s “La Jeune Parque,” several original poems by Nancy, and a beautiful prose-poetic discourse on an installation by Italian artist Claudio Parmiggiani that incorporates the Faust theme.

Opening with a substantial Introduction by Jean-Michel Rabaté that elaborates Nancy’s importance as a literary thinker, this book constitutes the most substantial statement to date by one of today’s leading philosophers on a discipline that has been central to his work across his career.

Contributors: Madeleine Brainerd, Joe Conway, Fraser Easton, Christopher GoGwilt, Shari Goldberg, Melanie D. Holm, Sarah Kay, Kaori T. Kitao, Holt V. Meyer, Isabel A. Moore, Fawzia Mustafa, Gavin Sourgen.​

Mocking Bird Technologies brings together a range of perspectives to offer an extended meditation on bird mimicry in literature: the way birds mimic humans, the way humans mimic birds, and the way mimicry of any kind involves technologies that extend across as well as beyond languages and species. The essays examine the historical, poetic, and semiotic problem of mimesis exemplified both by the imitative behavior of parrots, starlings, and other mocking birds, and by the poetic trope of such birds in a range of literary and philological traditions.

Drawing from a cross-section of traditional periods and fields in literary studies (18th-century studies, romantic studies, early American studies, 20th-century studies, and postcolonial studies), the collection offers new models for combining comparative and global studies of literature and culture.

Editors
Christopher GoGwilt is Professor of English and Comparative Literature at Fordham University. He is the author of The Passage of Literature: Genealogies of Modernism in Conrad, Rhys, and Pramoedya (Oxford, 2011), The Fiction of Geopolitics: Afterimages of Culture from Wilkie Collins to Alfred Hitchcock (Stanford, 2000), and The Invention of the West: Joseph Conrad and the Double-Mapping of Europe and Empire (Stanford, 1995).

Melanie D. Holm is Assistant Professor of the English Department and Graduate Program of Literature and Criticism at Indiana University of Pennsylvania. She also teaches in the university’s Women’s and Gender Studies program. Her scholarly focus is on eighteenth-century literature and skepticism.

Contributors
Madeleine Brainerd taught at Washington University in St. Louis and at Excelsior College. Since 2004 she has taught therapeutic yoga and medical qi gong in New York City, at the Integral Yoga Institute, Kenshikai Dojo, Gouverneur Hospital, and other venues. She studies histories of yoga’s intersections with ecological in/justice, animality, and affect theory.

Joe Conway is an Assistant Professor of American Literature at the University of Alabama in Huntsville. His articles have appeared or are scheduled to appear in the journals Women’s Studies, Early American Literature, and Nineteenth-Century Contexts. He is currently at work on a monograph about the social life of antebellum money that charts how discourses of noneconomic phenomena such as medicine, race, nationalism, and aesthetics informed nineteenth-century debates about what constitutes good money.

Fraser Easton is Associate Professor of English, University of Waterloo, Canada. A specialist in eighteenth-century literature, he has published on Jane Austen, Daniel Defoe, Maria Edgeworth, and Christopher Smart, as well as on newspaper records and historical accounts of passing women in the eighteenth century.

Shari Goldberg is Assistant Professor of English at Franklin & Marshall College in Lancaster, Pennsylvania. She is the author of Quiet Testimony: A Theory of Witnessing from Nineteenth-Century American Literature (Fordham, 2013). She has also published essays on silence, politics, and personhood in American literature. Her current research focuses on late-nineteenth-century models of mind and person in narrative and psychological writing.

Sarah Kay teaches French and Medieval Studies at New York University. She has written widely on medieval literature across languages, genres, and periods; her work combines the study of medieval texts, especially troubadour songs, with philosophical and theoretical inquiry. Her two most recent books are Parrots and Nightingales: Troubadour Quotations and the Development of European Poetry (2013) and Animal Skins and the Reading Self in Medieval Latin and French Bestiaries (2017).

Kaori Kitao (William R. Kenan Jr. Professor of Art History, Emerita, Swarthmore College) taught art history at Swarthmore College from 1966 to 2001. She was born in Tokyo and studied architecture at UC Berkeley and art history at Harvard. Her main specialization is Italian renaissance and baroque art; she has also taught courses in cinema history, material culture, urban studies, and Japanese architecture.

Holt V. Meyer is Professor of Slavic Studies at Erfurt University. He is the author of Romantische Orientierung (1995) and numerous articles and has co-edited the collections Juden und Judentum in Literatur und Film des slavischen Sprachraumes. Die geniale Epoche (1999), Inventing Slavia (2005), Schiller: Gedenken—Vergessen—Lesen (2010), and Gagarin als Archivkörper und Erinnerungsfigur (2014). He is co-editor of the new book series Spatio-Temporality. Practices—Concepts— Media (De Gruyter). He is currently working on a book about the official Stalinist Pushkin celebrations of 1949.

Isabel (Annie) Moore completed her Ph.D. in comparative literature at the University of California–Irvine. From 2011 to 2013, she held a postdoctoral fellowship in English at the University of Victoria. She has published on Contemporary Irish and Canadian poetry, and her book project is titled The Ends of Lyric Life: A Theory of Biopoetics.

Fawzia Mustafa is Professor of English and African and African American Studies at Fordham University. She also teaches in the university’s Comparative Literature and Women’s, Gender and Sexuality Studies Programs. The author of V. S. Naipaul (1995), she has published numerous articles on postcolonial literature and development.

Gavin Sourgen is Visiting Assistant Professor of English at the Harriet L. Wilkes Honors College of Florida Atlantic University. He completed his D.Phil. at Balliol College (Oxford) in 2013, concentrating on the transitional poetics of Lord Byron’s verse, and has published on Byron, Coleridge, and romantic aesthetics in general.

Deciding what is and what is not political is a fraught, perhaps intractably opaque matter. Just who decides the question; on what grounds; to what ends—these seem like properly political questions themselves. Deciding what is political and what is not can serve to contain and restrain struggles, make existing power relations at once self-evident and opaque, and blur the possibility of reimagining them differently. Political Concepts seeks to revive our common political vocabulary—both everyday and academic—and to do so critically. Its entries take the form of essays in which each contributor presents her or his own original reflection on a concept posed in the traditional Socratic question format “What is X?” and asks what sort of work a rethinking of that concept can do for us now.

The explicitness of a radical questioning of this kind gives authors both the freedom and the authority to engage, intervene in, critique, and transform the conceptual terrain they have inherited. Each entry, either implicitly or explicitly, attempts to re-open the question “What is political thinking?” Each is an effort to reinvent political writing. In this setting the political as such may be understood as a property, a field of interest, a dimension of human existence, a set of practices, or a kind of event. Political Concepts does not stand upon a decided concept of the political but returns in practice and in concern to the question “What is the political?” by submitting the question to a field of plural contention.

The concepts collected in Political Concepts are “Arche” (Stathis Gourgouris), “Blood” (Gil Anidjar), “Colony” (Ann Laura Stoler), “Concept” (Adi Ophir), “Constituent Power” (Andreas Kalyvas), “Development” (Gayatri Chakravorty Spivak), “Exploitation” (Étienne Balibar), “Federation” (Jean L. Cohen), “Identity” (Akeel Bilgrami), “Rule of Law” (J. M. Bernstein), “Sexual Difference” (Joan Copjec), and “Translation” (Jacques Lezra)

Black theology has lost its direction. To reclaim its original power and to advance racial justice struggles today black theology must fully embrace blackness and theology. But multiculturalism and religious pluralism have boxed in black theology, forcing it to speak in terms dictated by a power structure founded on white supremacy. In Religion of the Field Negro, Vincent W. Lloyd advances and develops black theology immodestly, privileging the perspective of African Americans and employing a distinctively theological analysis.

As Lloyd argues, secularism is entangled with the disciplining impulses of modernity, with neoliberal economics, and with Western imperialism – but it also contaminates and castrates black theology. Inspired by critics of secularism in other fields, Religion of the Field Negro probes the subtle ways in which religion is excluded and managed in black culture. Using Barack Obama, Huey Newton, and Steve Biko as case studies, it shows how the criticism of secularism is the prerequisite of all criticism, and it shows how criticism and grassroots organizing must go hand in hand. But scholars of secularism too often ignore race, and scholars of race too often ignore secularism. Scholars of black theology too often ignore the theoretical insights of secular black studies scholars, and race theorists too often ignore the critical insights of religious thinkers.

Religion of the Field Negro brings together vibrant scholarly conversations that have remained at a distance from each other until now. Weaving theological sources, critical theory, and cultural analysis, this book offers new answers to pressing questions about race and justice, love and hope, theorizing and organizing, and the role of whites in black struggle. The insights of James Cone are developed together with those of James Baldwin, Sylvia Wynter, and Achille Mbembe, all in the service of developing a political-theological vision that motivates us to challenge the racist paradigms of white supremacy.

In this classic work, Adler explores how man differs from all other things in the universe, bringing to bear both philosophical insight and informed scientific hypotheses concerning the biological and behavioral characteristics of mainkind. Rapid advances in science and technology and the abstract concepts of that influence on man and human value systems are lucidly outlined by Adler, as he touches on the effect of industrialization, and the clash of cultures and value systems brought about by increased communication between previously isolated groups of people. Among the other problems this study addresses are the scientific achievements in biology and physics which have raised fundamental questions about humanity's essential nature, especially the discoveries in the bilogical relatedness of all living things. Thrown into high relief is humanity's struggle to determine its unique status in the natual world and its value in the world it has created.

Ultimately, Adler's work develops an approach to the separation between scientific and philosophical questions which stands as a model of thought on philosophical considerations of new scientific discoveries and its consequences for the human person.

Is Christianity exclusively a religious phenomenon, which must separate itself from all things political, or do its concepts actually underpin secular politics? To this question, which animated the twentieth-century debate on political theology, Liturgical Power advances a third alternative. Christian anti-politics, Heron contends, entails its own distinct conception of politics. Yet this politics, he argues, assumes the form of what today we call “administration,” but which the ancients termed “economics.” The book’s principal aim is thus genealogical: it seeks to understand our current conception of government in light of an important but rarely acknowledged transformation in the idea of politics brought about by Christianity.

This transformation in the idea of politics precipitates in turn a concurrent shift in the organization of power; an organization whose determining principle, Heron contends, is liturgy—understood in the broad sense as “public service.” Whereas until now only liturgy’s acclamatory dimension has made the concept available for political theory, Heron positions it more broadly as a technique of governance. What Christianity has bequeathed to political thought and forms, he argues, is thus a paradoxical technology of power that is grounded uniquely in service.

Nature and Spirit: An Essay in Ecstatic Naturalism develops an enlarged conception of nature that in turn calls for a transformed naturalism. Unline more descriptive naturalisms, such as those by Dewey, Santayana, and Buchler, ecstatic naturalism works out of the fundamental ontological difference between nature naturing(natura naturans) and nature natured (natura naturata). This difference underlies all other variations within a generic conception of nature. The spirit operates within a generic conception of nature. The spirit operates within a fragmented nature and has its own unique locations. Ecstatic naturalism does not eulogize spirit nor impose a process theodicy upon nature as a whole but carefully describes the ways in which spirit emerges from finite locations within the world.

Methodologically, the text radically regrounds phenomenology so that it can work more closely with a metaphysics seeking the most generic forms of nature. The move from a transcendental phenomenology, which rests upon a profound misconception of the parcel of a radicalized naturalism, makes it possible to show how all orders of relevance are related to nature and to the spirit. This, in turn relocates the human process, with its dialectical tension between finitude and transendence, and places the self fully within the emergent structures of the community of interpreters as that community lives out of hope.

The concept of worldhood is regrounded in pragmatic and semiotic terms, thus putting pressure on Heidegger's formulations. Peirce's pragmatic categorical structure is used to show how worldhood differs from any other order within the world. The correlation of the potencies of nature, which are presemiotic and preordinal, wit the orders of the world itself, is possible only through an ordinal phenomenology that remains attuned to the fundamental difference between nature naturing (the potencies) and nature natured (the orders of the world).

Finally, the text redefines the divine natures in the light of an ecstatic naturalism that sees god as an order within the world that experiences the fragmented quality of nature. Process theology is challenged for its inability to grasp the tensions between god and the encompassing. Four divine natures are laid bare as they relate to nature and to each other. The work concludes with a description of the divine life in the face of the encompassing.

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A companion volume to On Understanding Understanding, this second edition incorporates corrections to the previous text and includes new readings. The works collected in this volume are mainly from the British Empiricists. The breadth of the selection is not so diverse that the pieces cannot be readily understood by a newcomer to Epistemology, they have a logical progression of development (from Locke to Berkeley to Hume), and all of the philosophers whose work is represented have had great influence on contemporary Anglo-American philosophy. In the Introduction, Potter sets the selections in their historical context and urges the readers to form their own viewpoint in terms of the period’s contribution to the advancement of culture, politics, and society. He gives a concise summary of the Enlightenment period, demonstrating how and why Rationalism and Empiricism came about, and challenges the reader not to simply note the points of disparity between the two schools, but to notice the similarities of their common assumptions – both substantive and methodological.

Readings in Epistemology, Second Edition is an excellent classroom tool. A biographical note on the philosopher, and list of suggested books for further study, heads each of the readings. Study Questions which stimulate discussion, are at the end of each piece.

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The first edition of this title was much acclaimed as the leading interpretation and exposition of Hegel's "Phenomenology of Spirit." This revision, based on continuing research, keeps this book in the forefront of Hegelian scholarship. The author has made additions and corrections to his reading of this, Hegel's most important work, and he provides an excellent interpretation of Hegel's language, in all of its complexity. To scholars it will remain an indispensable study and students new to Hegelian philosophy will find it approachable and clear.

Recent discussions in the various circles of feminism, postmodernism, and environmentalism have begun to make clear that ontology and epistemology without ethics is deadly - oppressive to women, oppressive to men, oppressive to the earth. In response to this crisis of reason in modernity, this collection of essays suggests the importance of knowing other-wise, non-rational ways of knowing which are wise to the "other" - a spiritual knowing of the heart with the passionate eye of love.

Knowing Other-wise calls into question the Western philosophical tradition of giving pride of place to reason in the acquisition of knowledge. Reasoning is only one of many ways in which we engage, i.e. know, the world. We know more than we think. We know by touch, by feel, by taste, by sight, by sounds, by smell, by symbols, by sex, by trust - by means of every modality of human experience. Philosophy becomes, in the fashion of Levinas, "the wisdom of love at the service of love. Tracing connections between epistemology, ethics, and spirituality - between "knowing" and the "other," between an other and the Other - all the essays serve as points of convergence between postmodern discussions and the Calvinian spirituality which is the home for writers in this collection. In particular, this collection explores the contributions of feminist thought and thinkers such as Emmanuel Levinas, Richard Rorty, Jacqes Derrida, and John D. Caputo to a spiritually and ethically sensitive knowing.

The Metaphysics of Experience styles itself as "a Sherpa guide to Process and Reality, whose function is to assist the serious reader in grasping the meaning of the text and to prevent falls into misinterpretation." Although originally published in 1925, Process and Reality has perhaps even more relevance to the contemporary scene in physics, biology, psychology, and the social sciences than it had in the mid-twenties. Hence its internal difficulty, its quasi-inaccessibility, is all the more tragic, since, unlike most metaphysical endeavors, it is capable of interpreting and unifying theories in the above sciences in terms of an organic world view, instead of selecting one theory as the paradigm and reducing all others to it. Because Alfred North Whitehead is so crucial to modern philosophy, The Metaphysics of Experience plays an important role in making Process and Reality accessible to a wider readership.

The Metaphysics of Experience: A Companion to Whitehead's Process and Reality is available from the publisher on an open-access basis.

Philosophers working on aesthetics have paid considerable attention to art and artists of the early modern period. Yet early modern artistic practices scarcely figure in recent work on the emergence of aesthetics as a branch of philosophy over the course the eighteenth century. This book addresses that gap, elaborating the extent to which artworks and practices of the fifteenth through the eighteenth centuries were accompanied by an immense range of discussions about the arts and their relation to one another.

Rather than take art as a stand-in for or reflection of some other historical event or social phenomenon, this book treats art as a phenomenon in itself. The contributors suggest ways in which artworks and practices of the early modern period make aesthetic experience central to philosophical reflection, while also showing art’s need for philosophy.

In this book Roberto Esposito explores the conceptual trajectories of two of the twentieth century’s most vital thinkers of the political: Hannah Arendt and Simone Weil. Taking Homer’s Iliad—that “great prism through which every gesture has the possibility of becoming public, precisely by being observed by others”— as the common origin and point of departure for our understanding of Western philosophical and political traditions, Esposito examines the foundational relation between war and the political.

Drawing actively and extensively on Arendt’s and Weil’s voluminous writings, but also sparring with thinkers from Marx to Heidegger, The Origin of the Political traverses the relation between polemos and polis, between Greece, Rome, God, force, technicity, evil, and the extension of the Christian imperial tradition, while at the same time delineating the conceptual and hermeneutic ground for the development of Esposito’s notion and practice of “the impolitical.”

In Esposito’s account Arendt and Weil emerge “in the inverse of the other’s thought, in the shadow of the other’s light,” to “think what the thought of the other excludes not as something that is foreign, but rather as something that appears unthinkable and, for that very reason, remains to be thought.” Moving slowly toward their conceptualizations of love and heroism, Esposito unravels the West’s illusory metaphysical dream of peace, obliging us to reevaluate ceaselessly what it means to be responsible in the wake of past and contemporary forms of war.

For Yves R. Simon, philosophy has an affinity to science, not in the sense that philosophy is a mere metascience, a commentary on the sciences, but rather because it shares the same aim as science: the search for explanation. The philosophy Simon espouses is philosophical realism which, following Jacques Maritain, he prefers to call critical realism. Against the prejudice that only some version of philosophical idealism, be it critical or absolute, is capable of understanding positive science. Simon, in Foresight and Knowledge, develops a philosophy of science form a realistic perspective. Philosophy of science or the critique of science, as it was known in France, is according to Simon, metahphysics in the exercise of its critical function.

Simon selects as the central focus of the treatise the problem of determinism, causality, and chance. Simon shows that the concept “determinism” must be understood in different conceptual systems, such as a philosophy of nature and physics; in the latter, determinism is conceived as a possibility of certain and exact prediction.

This book provides a comprehensive, critical study of the oldest and most famous argument for the existence of God: the Cosmological Argument. Professor Rowe examines and interprets historically significant versions of the argument from Aquinas to Samuel Clarke and explores the major objections that have been advances against it.

Beginning with analyses of the Cosmological Argument as expressed by Aquinas and Duns Scotus in the thirteenth century, the author seeks to uncover, clairfy , and critically explore the philosophical concepts and theses essential to the reasoning exhibited in the principal versions of the Cosmological Argument. The major focus of the book is on the form that the argument takes in the eighteenth century, principally in the writings of Samuel Clarke. The author concludes with a discussion of the extent to which the Cosmological Argument may provide a justification for the belief in God.

In a new Preface, the author offers some updates on his own thinking as well as that of others who have grappled with this topic.

This volume, now with a substantial new Introduction, represents one of the most lucid, compact and reliable introductions to Derrida and deconstruction available in any language.

Responding to questions put to him at a roundtable held at Villanova University in 1994, Jacques Derrida leads the reader through an illuminating discussion of the central themes of deconstruction. Speaking in English and extemporaneously, Derrida takes up with unusual clarity and great eloquence such topics as the task of philosophy, the Greeks, justice, responsibility, the gift, community, and the messianic. Derrida refutes the charges of relativism that are often leveled at deconstruction by its critics and sets forth the profoundly affirmative and ethico-political thrust of his work.

The roundtable is marked by an unusual clarity that continues into the second part of the book, in which one of Derrida’s most influential readers, John D. Caputo, elaborates upon Derrida’s comments and supplies material for further discussion.

This edition also includes a substantial new Introduction by Caputo that discusses the original context of the book and traces the development of deconstruction since Derrida’s death in 2004, from the rise of new materialisms to return to religion.

Long one of the most lucid and reliable introductions to Derrida and deconstruction available in any language, and an ideal volume for students, Deconstruction in a Nutshell will also prove illuminating for those already familiar with Derrida’s work.

Yves R. Simon (1903-1961) was one of this century’s greatest students of the virtue of practical wisdom. Simon’s interest in this virtue ranged from ultimate theoretical and foundational concerns, such as the relationship between practical knowledge and science, to the most concrete and immediate questions regarding the role of practical wisdom in personal and social decision-making. These concerns occupied Simon from his earliest published writing to the final notes and correspondence he was working on at the moment of his untimely death. Throughout his life, practical wisdom and its related philosophical ramifications emerge time and again at critical junctures, throwing into bold relief some of the deeper dimensions of questions as diverse as the nature of democracy, the concept of law, and the theory of work. Practical knowledge constitutes a unifying motif of Simon’s entire encyclopedic effort.

This volume reconstructs what would have been Simon’s final sustained writing on practical knowledge. It includes reworking of some previously published material, especially the landmark 1961 essay, "Introduction to the Study of Practical Wisdom," possibly the best treatment of the concept of "command" in recent philosophical writing. But it also reproduces, in a form closely corresponding to Simon’s intention, material drawn from notes and schemata, concerning issues such as the relationship between moral science and wisdom, the nature of practical judgment, and the relationship between practical knowledge and Christian moral philosophy. Also included are previously unpublished letters to Jacques Maritain on the controversy surrounding the theoretical-practical and practico-practical syllogisms, as well as Maritain’s responses. The volume concludes with applications of Simon’s general theory to a critique of the concept of a social science and to the notion of Christian humanism.

This volume will appeal to moral philosophers interested in a range of normative issues, as well as social scientists and readers concerned with the philosophical foundations of modern culture. Virtue moralist, in particular, will find in Simon one of the profoundest commentators on this tradition in normative ethics.

As a young student in Paris, O’Connell was first enamored of the intriguing artistic imagery of Augustine’s works. The imagery continued to impress him as his scholarship continued. Now, after many years of research and regarding study on the topic, a thorough treatment of Augustine’s "image clusters" is revealed in this volume, Soundings in St. Augustine’s Imagination. That St. Augustine’s writings are empowered by use of poetic imagery is of interest to readers of philosophy, theology, as well as language.

In this work, Augustine’s imagery is used as a basis to shed light on some of his thought which had previously puzzled the scholarly world. Soundings in St. Augustine’s Imagination is an imperative addition to any philosophical library and a rich reward for all intrigued by his dramatic use of language and metaphor.

William James’ celebrated lecture on “The Will to Believe” has kindled spirited controversy since the day it was delivered. In this lively reappraisal of that controversy, Father O’Connell contributes some fresh contentions: that James’ argument should be viewed against his indebtedness to Pascal and Renouvier; that it works primarily to validate our “over-beliefs” ; and most surprising perhaps, that James envisages our “passional nature” as intervening, not after, but before and throughout, our intellectual weighing of the evidence for belief.

William James on the Courage to Believe is available from the publisher on an open-access basis.