Search results for ""Stanford University Press""

This volume reflects Jacques Derrida's engagement in the late 1970s with French political debates on the teaching of philosophy and the reform of the French university system. He was a founding member of the Research Group on the Teaching of Philosophy (Greph), an activist group that mobilized opposition to the Giscard government's proposals to "rationalize" the French educational system in 1975, and a convener of the Estates General of Philosophy, a vast gathering in 1979 of educators from across France. While addressing specific contemporary political issues on occasion, thus providing insight into the pragmatic deployment of deconstructive analysis, the essays deal mainly with much broader concerns. With his typical rigor and spark, Derrida investigates the genealogy of several central concepts which any debate about teaching and the university must confront. Thus there are essays on the "teaching body," both the faculty corps and the strange interplay in the French (but not only the French) tradition between the mind and body of the professor; on the question of age in teaching, analyzed through a famous letter of Hegel; on the class, the classroom, and the socio-economic concept of class in education; on language, especially so-called "natural languages" like French; and on the legacy of the revolutionary tradition, the Estates General, in the university. The essays are linked by the extraordinary care and precision with which Derrida undertakes a political intervention into, and a philosophical analysis of, the institutionalization of philosophy in the university.

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This book examines the many different ways in which women achieved public standing and exercised political power in England from the middle of the eighteenth century to the present. It shows how rank, property, and inheritance could confer de facto power on privileged women, and how across the centuries the arrogance of birth and title empowered aristocratic women to overawe enfranchised men of lower social standing. The essays contribute to an ongoing “rethinking of the political,” a consequence in part of the rediscovery of the work of Jürgen Habermas by political and social historians. For Habermas, the public sphere included print media and voluntary associations, and the contributors stress the extent of female engagement in political culture broadly conceived. However, they extend this definition of the public sphere further still to include the “private” world of family connections and friendship networks, within which political ideas were debated and new social practices played out. Many of the essays are inspired by a related effort to reintegrate radical female activists within their political milieu. Although feminist hagiography has accustomed us to see female activists as heroic outsiders rising sui generis from a hostile environment, recent research restores them to their intellectual and familial contexts. Finally, the contributors explore the limits and possibilities of women’s citizenship both before and after winning the right to vote. Together, the essays tell a continuous and complex story, redefining political activity and reassessing the turning points of British political history.

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This book argues that the striking resemblances in Spanish and Puritan discourses of colonization as "exorcism" and as spiritual gardening point to a common Atlantic history. These resemblances suggest that we are better off if we simply consider the Puritan colonization of New England as a continuation of Iberian models rather than a radically different colonizing experience. The book demonstrates that a wider Pan-American perspective can upset the most cherished national narratives of the United States, for it maintains that the Puritan colonization of New England was as much a chivalric, crusading act of Reconquista (against the Devil) as was the Spanish conquest.

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Institutions play a pivotal role in structuring economic and social transactions, and understanding the foundations of social norms, networks, and beliefs within institutions is crucial to explaining much of what occurs in modern economies. This volume integrates two increasingly visible streams of research—economic sociology and new institutional economics—to better understand how ties among individuals and groups facilitate economic activity alongside and against the formal rules that regulate economic processes via government and law. Reviews "This volume is a welcome addition to the expanding literature on institutional analysis. . . . Besides sociologists, we are afforded the pleasure of contributions from anthropologists, economists, historians, political scientists, and scholars located in schools of law and education. . . . One of the pleasures of the volume is the wide range of topics, times, and locales addressed by the authors. . . . In all these diverse situations, the application of institutional queries and approaches enhances our understanding and appreciation of the endlessly rich and diverse nature of social life."—Contemporary Society "This admirable book makes a strong contribution to institutional theory, has many excellent chapters . . . and is a model for interdisciplinary exchange and cross-fertilization. . . . It is dense with interesting ideas and points for debate, and I heartily recommend it."—Sociological Research Online

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The Railroad and the State is the first book to examine as a coherent whole the complex and changing relationship between the U.S. Army and American railroads during the nineteenth century. It details the Army's role in the development of the preeminent technology of the era, including the assignment of military engineers to assist early railroad planning and construction, the military use of railroads during the Civil War, and the exchange of military protection for cheap transportation in the American west. The book's objective is to deepen the reader's understanding of the role of the military in technological change and industrial development and of the relationship between the military and private enterprise in nineteenth-century America. It is intended for audiences interested in American military history, American economic and industrial history, the history of technology, and the history of the American West, as well as the history of railroads.

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Peter Szondis pathbreaking work is a succinct and elegant argument for distinguishing between a philosophy of the tragic and the poetics of tragedy espoused by Aristotle. The first of the books two parts consists of a series of commentaries on philosophical and aesthetic texts from twelve thinkers and poets between 1795 and 1915: Schelling, Hölderlin, Hegel, Solger, Goethe, Schopenhauer, Vischer, Kierkegaard, Hebbel, Nietzsche, Simmel, and Scheler. The various definitions of tragedy are read not so much in terms of their specific philosophies, but rather in the way their views assist in analyzing tragedies with an aim to establish a general concept of the tragic. The second part presents exemplary analyses of eight tragedies: Sophocles'Oedipus Rex, Calderons Life Is a Dream, Shakespeares Othello, Gryphius Leo Armenius, Racines Phaedra, Schillers Demetrius, Kleist's The Schroffenstein Family and Büchner's Danton's Death. The readings neither presuppose a concept of the tragic determined by context (as in Hegel's idea of the conflict between two orders of right), nor do they focus exclusively on the texts explicit contents. Instead, they elaborate the dialectical or aporetic structures at the heart of the tragic. The works analyzed represent the four great epochs of tragic poetry: the age of Greek tragedy; the Baroque era in Spain, England, and Germany; French Classicism; and the age of Goethe.

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This book demonstrates the presence of literature within speech act theory and the utility of speech act theory in reading literary works. Though the founding text of speech act theory, J. L. Austin's How to Do Things with Words, repeatedly expels literature from the domain of felicitous speech acts, literature is an indispensable presence within Austin's book. It contains many literary references but also uses as essential tools literary devices of its own: imaginary stories that serve as examples and imaginary dialogues that forestall potential objections. How to Do Things with Words is not the triumphant establishment of a fully elaborated theory of speech acts, but the story of a failure to do that, the story of what Austin calls a "bogging down." After an introductory chapter that explores Austin's book in detail, the two following chapters show how Jacques Derrida and Paul de Man in different ways challenge Austin's speech act theory generally and his expulsion of literature specifically. Derrida shows that literature cannot be expelled from speech acts—rather that what he calls "iterability" means that any speech act may be literature. De Man asserts that speech act theory involves a radical dissociation between the cognitive and positing dimensions of language, what Austin calls language's "constative" and "performative" aspects. Both Derrida and de Man elaborate new speech act theories that form the basis of new notions of responsible and effective politico-ethical decision and action. The fourth chapter explores the role of strong emotion in effective speech acts through a discussion of passages in Derrida, Wittgenstein, and Austin. The final chapter demonstrates, through close readings of three passages in Proust, the way speech act theory can be employed in an illuminating way in the accurate reading of literary works.

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Until the last decades of the nineteenth century, Mexico faced the twin problems of chronic political instability and slow economic growth. During the period of the Porfirio Díaz dictatorship (1876-1911), however, a series of institutional reforms reignited growth and created rents that enabled the Díaz government to threaten its opponents with military force or to buy them off. These institutional reforms came out of distinctly political processes, which often had to be brokered among multiple groups of economic elites and regional political bosses. Therefore, they were often structured to encourage investment by specifying property rights or creating streams of rents for particular entrepreneurs. In short, Porfirian Mexico is an excellent natural laboratory in which to investigate not only how institutional change can foment economic growth, but also how specific features of political institutions give rise to specific economic institutions that have both positive and negative effects on growth and distribution. In fact, the distributional consequences of the Porfirian regime gave rise to the Mexican Revolution of 1910-1917, which produced a further round of dramatic changes in Mexico’s political institutions. These changes, in turn, restructured the institutions that governed property rights and those that determined the allocation of rents generated by property rights. This book aims both to identify the crucial institutions and to measure their economic effects. In addressing these issues, the contributors to this volume employ theoretical insights from the New Institutional Economics and statistical hypothesis-testing as well as traditional archival methods. Thus, in addition to advancing the field of Latin American economic history by studying the interaction of political and economic institutions during the period 1870-1930, the book also makes a methodological contribution by using analytic tools not previously employed in the literature.

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This book offers an innovative examination of the interactions of science and technology, art, and literature in the nineteenth and twentieth centuries. Scholars in the history of art, literature, architecture, computer science, and media studies focus on five historical themes in the transition from energy to information: thermodynamics, electromagnetism, inscription, information theory, and virtuality. Different disciplines are grouped around specific moments in the history of science and technology in order to sample the modes of representation invented or adapted by each field in response to newly developed scientific concepts and models. By placing literary fictions and the plastic arts in relation to the transition from the era of energy to the information age, this collection of essays discovers unexpected resonances among concepts and materials not previously brought into juxtaposition. In particular, it demonstrates the crucial centrality of the theme of energy in modernist discourse. Overall, the volume develops the scientific and technological side of the shift from modernism to postmodernism in terms of the conceptual crossover from energy to information. The contributors are Christoph Asendorf, Ian F. A. Bell, Robert Brain, Bruce Clarke, Charlotte Douglas, N. Katherine Hayes, Linda Dalrymple Henderson, Bruce J. Hunt, Douglas Kahn, Timothy Lenoir, W. J. T. Mitchell, Marcos Novak, Edward Shanken, Richard Shiff, David Tomas, Sha Xin Wei, and Norton Wise.

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Asian Americans have quite recently emerged as an increasingly important force in American politics. In 1996, more than 300 Asian and Pacific Americans were elected to federal, state, and local offices; today, more than 2,000 hold appointive positions in government. Asian American voices have been prominent in policy debates over such matters as education, race relations, and immigration reform. On a more discordant note, a national controversy with racial overtones erupted in 1996-97 over alleged illegal Asian and Asian American campaign contributions and illicit foreign influences on American politics, and in 1999 another controversy arose over allegations that a Chinese American physicist had passed nuclear secrets to the Chinese government. Yet little scholarly attention has been devoted to understanding the engagement of Asian Americans with American politics. This volume of fifteen essays is the first to take a broad-ranging look at the phenomenon. Its contributors are drawn from a variety of disciplines—history, political science, sociology, and urban studies—and from the practical political realm. They discuss such topics as the historical relationship of Asians to American politics, the position of Asian Americans in America’s legal and racial landscape, recent Asian American voting behavior and political opinion, politics and the evolving demographics of the Asian American population, current national controversies involving Asian Americans, conclusions drawn from regional and local case studies, and the future of Asian Americans in American politics.

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Work on both the satire and the fiction of the English eighteenth century has tended to focus on the transition from a patrician culture to a culture dominated by the logic of the market. This book shifts the focus from the struggle between aristocratic and bourgeois values to another set of important, yet usually unremarked, class relations: those between the gentle classes and the poor. The author reads four eighteenth-century satiric novels—Henry Fielding's Joseph Andrews, Laurence Sterne's A Sentimental Journey, Tobias Smollett's Humphrey Clinker, and Frances Burney's Cecilia—"from below," exploring the ways in which the gentle authors' experiences of the poor shape the novels both thematically and formally. The author argues that in these novels the mental structures of gentlemen and gentlewomen characters are formed through acts of imitation of and identification with the poor. The four novels all concern, in varying degrees of explicitness, the ways the poor were despised and denied politically and socially: the curtailing of popular festivity, the shift from a paternalist to a contractual model of service, the social dislocations caused by enclosure, and the commodification of labor. In the novels' representations of gentle consciousness, the author suggests, the gentry mimic and identify with the socially marginal, their imaginary repertoires formed out of such identification. Claiming that affect is formed in the interrelation of social groups as they react to economic change, this book centers on the conjunction of economic change, novelistic technique, and the constitution of affects. Further, it suggests that satire—which, during this period, was falling into disrepute under the pressure of contemporary attempts to redefine comedy—may be regarded as a generic form that arrests affect, refusing to idealize or cover over the devastating social effects of economic "progress," but at the same time unable to see and say what has been lost. The satiric element in these novels is the moment where anxiety about the gentry's relation to the poor—and hence the gentry's very self-definition—is most richly performed and ritualized.

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This book is a richly detailed examination of social interaction in the city of Chihuahua, a major silver mining center of colonial Mexico. Founded at the beginning of the eighteenth century, the city attracted people from all over New Spain, all summoned "by the voices of the mines of Chihuahua." The author shows how abstract relationships of class, political subordination, ethnicity, and gender took concrete form in the daily life of the diverse people of Chihuahua. Reviews "Martin's well-written social history . . . is modest in length, but it is packed with insights and observations that will be useful both to scholars interested in other Mexican regions and to those who study early modern social relations in other settings. . . . Immensely informative and interesting . . . this rich volume will undoubtedly be influential for years to come." —American Historical Review "Extremely readable and impressively researched . . . this is an ambitious and deeply analytical study. . . . Among the work's many virtues are the clarity and unpretentiousness of its style, its insightfulness (without over-theorizing), and its sensitivity to its sources." —Latin American Studies "Martin has given us a fine study of an eighteenth-century Mexican mining town. It is a work of painstaking scholarship, soft-spoken but with hard theoretical edges, written with clarity, economy, and grace." —Canadian Journal of History

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Thinking Fascism analyzes three works by women writers—Djuna Barnes's Nightwood (1936), Marguerite Yourcenar's Denier du rêve (1934), and Virginia Woolf's Three Guineas (1938)—that engage, directly or indirectly, with fascist politics and ideology. Through these analyses, the author explores the conjunction between fascism and other forms of modernity, and refines the discussion about the relationship between women intellectuals and the various aesthetic and ideological practices collected under the names of modernism and facism.Until recently, much theoretical work on fascism has represented fascist thought as radically different from and inimical to non-fascist thought, and feminist criticism has further assumed that women intellectuals—especially the sexually marginal women sometimes grouped as the "Sapphic Modernists"—were necessarily antagonistic to fascist ideologies. In contrast, the author argues that Western intellectuals of both genders and all political persuasions were preoccupied in the 1930's with the commodification of culture and sexuality, the erasure of liberal bourgeois concepts of the individual and the work of art in mass society, and the failure of social institutions to provide transcendence and immediacy in the face of these transformations. By demonstrating that women writers like the Sapphic Modernists and conservative or fascist male modernists often articulated very similar conceptions of these problems, this book suggests that fascism cannot be posed as the absolute other of non- or even anti-fascist politico-cultural discourses in the interwar period.

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At his death in 1992, the eminent philosopher, critic, and theorist Louis Marin left, in addition to a dozen influential books (including Sublime Poussin, Stanford, 1999), a corpus of some three hundred articles and essays published in journals and anthologies. A collection of twenty-two essays that appeared between 1971 and 1992, this book interrogates the theory and practice of representation as it is carried out by both linguistic and graphic signs, and thus the complex relation between language and image, between perception and conception. The essays are grouped in four parts that reflect the continuity and coherence of Marin's interests in semiology, narrative, visuality, and painting. The interdisciplinary horizon of the book draws on multiple scholarly resources—the cultural history of the seventeenth century, the philosophy of language, the tools of discourse analysis, the history of art and aesthetics, the analysis of reception—to address a stunning diversity of subjects ranging from historical painting through cartography to the processes of deciphering texts, interpreting stories, and reading images. Throughout the essays, Marin's reflection on representation is supported and deepened by his brilliant exegesis of graphic art. His analysis of works by Caravaggio, Philippe de Champaigne, Le Brun, and Poussin, among others, provides the armature that allows him to describe both the structural logic of representation and the intricate processes of production and reception that make it dynamic and unstable. Marin demonstrates with consummate rigor why the pursuit of a general theory of representation is experienced by artists and critics alike as an inevitable, yet unattainable objective.

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The Jews of Pinsk, 1506-1880 is the first part of a major scholarly project about a small city in Eastern Europe where Jews were a majority of the population from the end of the eighteenth century. Pinsk boasted both traditional rabbinic scholars and famous Hasidic figures, and over time became an international trade emporium, a center of the Jewish Enlightenment, a cradle of Zionism and the Jewish Labor movement, and a place where Orthodoxy struggled vigorously with modernity. The two volumes of Pinsk history were originally part of a literature created by Jews who survived the Holocaust and were determined to keep in memory a vital world that flourished for half a millennium. In this case, the results are extraordinary: no town of Eastern Europe has been described in such fascinating detail, invaluable to Jewish and non-Jewish historians alike. For the second volume of this two-volume collection, see The Jews of Pinsk, 1881-1941.

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First published in 1935, On Escape represents Emmanuel Levinas's first attempt to break with the ontological obsession of the Western tradition. In it, Levinas not only affirms the necessity of an escape from being, but also gives a meaning and a direction to it. Beginning with an analysis of need not as lack or some external limit to a self-sufficient being, but as a positive relation to our being, Levinas moves through a series of brilliant phenomenological analyses of such phenomena as pleasure, shame, and nausea in order to show a fundamental insufficiency in the human condition. In his critical introduction and annotation, Jacques Rolland places On Escape in its historical and intellectual context, and also within the context of Levinas's entire oeuvre, explaining Levinas's complicated relation to Heidegger, and underscoring the way Levinas's analysis of "being riveted," of the need for escape, is a meditation on the body.

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The year 1492 is only the last in a series of "ends" that inform the representation of medieval Spain in modern Jewish historical and literary discourses. These ends simultaneously mirror the traumas of history and shed light on the discursive process by which hermetic boundaries are set between periods, communities, and texts. This book addresses the representation of the twelfth and thirteenth centuries as the end of al-Andalus (Islamic Spain). Here, the end works to locate and separate Muslim from Christian Spain, Jews from Arabs, philosophy from Kabbalah, Kabbalah from literature, and texts from contexts. The book offers a reading of texts that emerge from its Andalusi, Jewish, and Arabic cultural sphere: Maimonides' Guide of the Perplexed; the major text of Kabbalah, the Zohar; and the Arabic rhymed prose narrative of Ibn al-Astarkuwi. The author argues that these texts are written in a language that disrupts the possibility of locating it in a pre-existing cultural situation, a recognizable literary tradition, or a particular genre. At stake are issues—texts and contexts—that have gained particular urgency in the writings of such recent thinkers as Walter Benjamin, Jacques Derrida, Giorgio Agamben, Jean-Luc Nancy, and Avital Ronell. The book reads the place and taking place of language, interrogating the notion of disappearing contexts and the view that language is derivative of its true place, the context that, having ended, is mourned as silent and lost.

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Today the term "Japanese literary classics" implies such texts as the Man'yoshu, Kojiki, Tale of Genji, Tale of the Heike, Noh drama, and the works of Saikaku, Chikamatsu, and Basho, which are considered the wellspring and embodiment of Japanese tradition and culture. Most of these texts, however, did not become "classics" until the end of the nineteenth century, in a process closely related to the emergence of Japan as a modern nation-state and to the radical reconfiguration of notions of literature and learning under Western influence. As in Europe and elsewhere, the construction of a national literature and language with a putative ancient lineage was critical to the creation of a distinct nation-state. This book addresses the issue of national identity and the ways in which modern European disciplinary notions of "literature" and genres played a major role in the modern canonization process. These "classics" did not have inherent, unchanging value; instead, their value was produced and reproduced by various institutions and individuals in relation to socio-economic power. How then were these texts elevated and used? What kinds of values were given to them? How was this process related to larger social, political, and religious configurations? This book, which looks in depth at each of the major "classics," explores these questions in a broad historical context, from the medieval period, when multiple canons competed with each other, through the early modern and modern periods. Throughout, the essays focus on the roles of schools, commentators, and socio-religious institutions, and on issues of gender. The result is a new view of the transformation of the Japanese canon and its intimate connection with the issue of national and cultural identity.

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Through an extended reading of the noh play Aoi ne Ue, as well as briefer examinations of several other plays, Theatricalities of Power sheds new light on the circulation of power and desire in the middle and late medieval periods in Japan. The author argues that, rather than simply mirroring the sociopolitical contexts in which they were performed, these plays constituted an active, productive force in the theater of the medieval cultural imaginary by engaging specific sociopolitical issues and problems. Neither reducing noh to its theatrical conventions nor abstracting its style and poetics from its performativity, the book reads noh differently, opening the performance text to its historically specific contexts. It aims not merely to recount the history of noh, but to investigate the history in noh, to explore "the indecision as to the limit" between the performance text of noh and its other. The author approaches noh as a site of conflict framed by the mechanisms of patronage within which poetic, religious, political, and economic discourses are brought together in complex and innovative ways. He brings to the fore the "micropolitics of culture" operative in noh by ferreting out the power relations and tensions at play between noh texts and their institutions of support and by opening noh to extradramatic linkages with contemporaneous figurations of authority, change in legal codes, and sexual politics.

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This book explores the politics of race, censuses, and citizenship, drawing on the complex history of questions about race in the U.S. and Brazilian censuses. It reconstructs the history of racial categorization in American and Brazilian censuses from each country’s first census in the eighteenth and nineteenth centuries up through the 2000 census. It sharply challenges certain presumptions that guide scholarly and popular studies, notably that census bureaus are (or are designed to be) innocent bystanders in the arena of politics, and that racial data are innocuous demographic data. Using previously overlooked historical sources, the book demonstrates that counting by race has always been a fundamentally political process, shaping in important ways the experiences and meanings of citizenship. This counting has also helped to create and to further ideas about race itself. The author argues that far from being mere producers of racial statistics, American and Brazilian censuses have been the ultimate insiders with respect to racial politics. For most of their histories, American and Brazilian censuses were tightly controlled by state officials, social scientists, and politicians. Over the past thirty years in the United States and the past twenty years in Brazil, however, certain groups within civil society have organized and lobbied to alter the methods of racial categorization. This book analyzes both the attempt of America’s multiracial movement to have a multiracial category added to the U.S. census and the attempt by Brazil’s black movement to include racial terminology in census forms. Because of these efforts, census bureau officials in the United States and Brazil today work within political and institutional constraints unknown to their predecessors. Categorization has become as much a “bottom-up” process as a “top-down” one.

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This innovative volume studies women as economic, political, and cultural mediators of space, gender, value, and language in informal markets. Drawing on diverse methodologies—multisited fieldwork, linguistic analysis, and archival research—the contributors demonstrate how women move between and knit together household and marketplace activities. This knitting together pivots on how household practices and economies are translated and transferred to the market, as well as how market practices and economic principles become integral to the nature and construction of the household. Exploring the cultural identities and economic practices of women traders in ten diverse locales—Bolivia, Ghana, Hungary, India, Indonesia, Mexico, Morocco, Nicaragua, Peru, and the Philippines—the authors pay special attention to the effects of global forces, national economic policies, and nongovernmental organizations on women’s participation in the market and the domestic sector. The authors also consider the impact that women’s economic and political activities—in social movements, public protests, and more hidden kinds of subversive behavior—have on state policy, on the attitudes of different sectors of society toward female traders, and on the dynamics of the market itself. A final theme focuses on the cultural dimension of mediation. Many women traders straddle cultural spheres and move back and forth between them. Does this affect their participation in the market and their identities? How do ties of ethnicity or acts of reciprocity affect the nature of commodity exchanges? Do they create exchanges that are neither purely commodified nor wholly without calculation? Or is it more often the case that ethnic commonalities and reciprocity merely mask the commodification of social and economic exchanges? Does this straddling lead to the emergence of new kinds of hybrid identities and practices? In considering these questions, the authors specify the ways in which consumers contribute to identity formation among market women.

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This book investigates the mappings of ideas about sexual and ethnic difference in Galilee during the centuries following the last Jewish revolt against the Roman Empire—centuries that saw major socioeconomic changes in the region, as well as the development of that small community of Jewish authors/authorities known as the rabbis. It examines aspects of Jewish identity as these were constructed both in the earliest rabbinic texts and “on the ground,” through practices that created (or contested) topographies of self vs. other, male vs. female, and insider vs. outsider. Three sociospatial sites, which the author explores through texts and archaeology, ground this study: house, marketplace, and courtyard/alleyway. The book questions long-standing historical narratives that have cast ancient Jewish women as “private,” housebound creatures and Jewish men as “public,” social, mobile agents. Offering useful strategies for working with, and combining, literary and nonliterary material remains, it fleshes out a richer narrative of Jewish antiquity.

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This book explores Gilles Deleuze's contribution to film theory. According to Deleuze, we have come to live in a universe that could be described as metacinematic. His conception of images implies a new kind of camera consciousness, one that determines our perceptions and sense of selves: aspects of our subjectivities are formed in, for instance, action-images, affection-images and time-images. We live in a matrix of visual culture that is always moving and changing. Each image is always connected to an assemblage of affects and forces. This book presents a model, as well as many concrete examples, of how to work with Deleuze in film theory. It asks questions about the universe as metacinema, subjectivity, violence, feminism, monstrosity, and music. Among the contemporary films it discusses within a Deleuzian framework are Strange Days, Fight Club, and Dancer in the Dark.

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This book reveals how South Korea was transformed from one of the poorest and most agrarian countries in the world in the 1950's to one of the richest and most industrialized states by the late 1980's. The author argues that South Korea's economic, cultural, and political development was the product of a unique set of historical circumstances that cannot be replicated elsewhere, and that only by ignoring the costs and negative consequences of development can South Korea's transformation be described as an unqualified success. The historical circumstances include a thoroughgoing land reform that forced children of former landlords to move to the cities to make their fortunes, a very low-paid labor force, and the threat from North Korea and the consequent American presence. The costs of development included the exploitation of labor (as late as 1986, South Korean factory workers had the longest hours in the world and earned less than their counterparts in Mexico and Brazil), undemocratic politics, and despoliation of the environment. The title of the book suggests the ambivalence of South Korean development: "Han" refers both to South Korea (Han'guk) and to the cultural expression of resentment or dissatisfaction (han). Because the author sees South Korean development as contingent on a variety of particular circumstances, he ranges widely to include not only the information typically gathered by sociologists and political economists, but also insights gained from examining popular tastes and values, poetry, fiction, and ethnography, showing how all of these aspects of South Korean life help elucidate his main themes. The result is the most comprehensive and informative account available of the extraordinary changes that brought South Korea to the forefront among major industrialized nations at the end of the twentieth century.

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This book addresses a central but often ignored question in the history of modern France and modern colonialism: How did the Third Republic, highly regarded for its professed democratic values, allow itself to be seduced by the insidious and persistent appeal of a “civilizing” ideology with distinct racist overtones? By focusing on a particular group of colonial officials in a specific setting—the governors general of French West Africa from 1895 to 1930—the author argues that the ideal of a special civilizing mission had a decisive impact on colonial policymaking and on the evolution of modern French republicanism generally. French ideas of civilization—simultaneously republican, racist, and modern—encouraged the governors general in the 1890’s to attack such “feudal” African institutions as aristocratic rule and slavery in ways that referred back to France’s own experience of revolutionary change. Ironically, local administrators in the 1920’s also invoked these same ideas to justify such reactionary policies as the reintroduction of forced labor, arguing that coercion, which inculcated a work ethic in the “lazy” African, legitimized his loss of freedom. By constantly invoking the ideas of “civilization,” colonial policy makers in Dakar and Paris managed to obscure the fundamental contradictions between “the rights of man” guaranteed in a republican democracy and the forcible acquisition of an empire that violates those rights. In probing the “republican” dimension of French colonization in West Africa, this book also sheds new light on the evolution of the Third Republic between 1895 and 1930. One of the author’s principal arguments is that the idea of a civilized mission underwent dramatic changes, due to ideological, political, and economic transformations occurring simultaneously in France and its colonies. For example, revolts in West Africa as well as a more conservative climate in the metropole after World War I produced in the governors general a new respect for “feudal” chiefs, whom the French once despised but now reinstated as a means of control. This discovery of an African “tradition” in turn reinforced a reassertion of traditional values in France as the Third Republic struggled to recapture the world it had “lost” at Verdun.

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This is the classic account of one of the most dramatic episodes in Mexican history—the revolt of the Maya Indians of Yucatán against their white and mestizo oppressors that began in 1847. Within a year, the Maya rebels had almost succeeded in driving their oppressors from the peninsula; by 1855, when the major battles ended, the war had killed or put to flight almost half of the population of Yucatán. A new religion built around a Speaking Cross supported their independence for over fifty years, and that religion survived the eventual Maya defeat and continues today. This revised edition is based on further research in the archives and in the field, and draws on the research by a new generation of scholars who have labored since the book's original publication 36 years ago. One of the most significant results of this research is that it has put a human face on much that had heretofore been treated as semi-mythical. Reviews of the First Edition "Reed has not only written a fine account of the caste war, he has also given us the first penetrating analysis of the social and economic systems of Yucatán in the nineteenth and twentieth centuries." —American Historical Review "In this beautifully written history of a little-known struggle between several contending forces in Yucatán, Reed has added an important dimension to anthropological studies in this area." —American Anthropologist "Not only is this exciting history (as compelling and dramatic as the best of historical fiction) but it covers events unaccountably neglected by historians. . . . This is a brilliant contribution to history. . . . Don't miss this book." —Los Angeles Times "One of the most remarkable books about Latin America to appear in years." —Hispanic American Report

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After launching his career with the 1947 publication of his dissertation, Occidental Eschatology, Jacob Taubes spent the early years of his career as a fellow and then professor at various American institutions, including Harvard, Princeton, and Columbia. During his American years, he also gathered together a number of prominent thinkers at his weekly seminars on Jewish intellectual history. In the mid-60s, Taubes joined the faculty of the Free University in West Berlin, initially as the city's first Jewish Studies professor of the postwar period. But his work and interest expanded beyond the boundaries of the field of Jewish Studies to broader philosophical questions, particularly in the philosophy of religion. A charismatic speaker and a great polemicist, Taubes had a phenomenal ability to create interdisciplinary conversations in the humanities, engaging scholars from philosophy, literature, theology, and intellectual history. The essays presented here represent the fruit of conversations, conferences, and workshops that he organized over the course of his career.

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This book fully recognizes the aestheticism inherent in historical writing while acknowledging its claim to satisfy the demands of rational and scientific inquiry. Focusing on the notion of representation and on the necessity of distinguishing between representation and description, it argues that the traditional semantic apparatus of meaning, truth, and reference that we use for description must be redefined if we are to understand properly the nature of historical writing. The author shows that historical representation is essentially aesthetic, though its adequacy can be discussed rationally. He defines the criteria for representational adequacy, and examines the relationship between these criteria and value judgments. He also investigates the historicist conception of historical writing and the notions of identity and narrativity. This investigation takes place against the backdrop of the ideas of four of the most influential contemporary historical theorists: Erich Auerbach, Arthur Danto, Hayden White, and Jörn Rüsen. The book aims to identify and to explore for historical theory the juste milieu between the extravagances of the literary approach to historical writing and the narrow-mindedness of empiricists. The search for this juste milieu leads to a rationalist aesthetics of historical writing, a position that repeats both the aesthetic dimension of all historical writing and the criteria defining the rationality of the discipline of history.

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This book, by one of the most innovative and challenging contemporary thinkers, consists of an extensive essay from which the book takes its title and five shorter essays that are internally related to “Being Singular Plural.” One of the strongest strands in Nancy’s philosophy is his attempt to rethink community and the very idea of the social in a way that does not ground these ideas in some individual subject or subjectivity. The fundamental argument of the book is that being is always “being with,” that “I” is not prior to “we,” that existence is essentially co-existence. Nancy thinks of this “being-with” not as a comfortable enclosure in a pre-existing group, but as a mutual abandonment and exposure to each other, one that would preserve the “I” and its freedom in a mode of imagining community as neither a “society of spectacle” nor via some form of authenticity. The five shorter essays impressively translate the philosophical insight of “Being Singular Plural” into sophisticated discussions of national sovereignty, war and technology, identity politics, the Gulf War, and the tragic plight of Sarajevo. The essay “Eulogy for the Mêlée,” in particular, is a brilliant discussion of identity and hybridism that resonates with many contemporary social concerns. As Nancy moves through the exposition of his central concern, being-with, he engages a number of other important issues, including current notions of the “other” and “self” that are relevant to psychoanalytic, political, and multicultural concepts. He also offers astonishingly original reinterpretations of major philosophical positions, such as Nietzsche’s doctrine of “eternal recurrence,” Descartes’s “cogito,” and the nature of language and meaning.

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Sustaining Loss explores the uncanny, traumatic weaving together of the living and the dead in art, and the morbid fascination it holds for modern philosophical aesthetics. Beginning with Kant, the author traces how aesthetic theory has been drawn back repeatedly to the moving power of the undead body of the work of art. He locates the most potent expressions of this philosophical compulsion in Hegel's thesis that art is a thing of the past, and in Freud's view that the work of art is the haunting of the present by the endless suffering of what is dead but still has claims over the living. The book asserts that modern aesthetics holds the key to unlocking the tortured relation of modernity to the past it is perpetually leaving behind. As the capacity to withstand the inescapable force of a past that is dead for us becomes the supreme test for a fully modern, fully secular philosophy, aesthetics moves to the center of philosophical reflection. But, the author argues, this secular philosophical orientation can be sustained only if aesthetic theory remains oriented by intimate contact with modernist works of art. Sustaining Loss examines not only Kant, Hegel, and Freud, but also the contemporary artists Gerhard Richter and Ilya Kabakov, whose art turns fruitfully against art's own past. To live as a modern, the author asserts, is to live with the dead past that modernist art ceaselessly disgorges. Overall, the book aims to articulate an aesthetic theory suitable to the task of living in a time when, in Flannery O'Connor's words, "The blind don't see and the lame don't walk, and what's dead stays that way."

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This collection of essays by historians, historians of science and medicine, and literary and textual scholars—from the United States, Canada, Mexico, and Spain—analyzes the achievements of Dr. Francisco Hernández (1515-87) in the history of medicine and science in Europe and the Americas. Celebrated in his own day as one of Spain's leading physicians and naturalists, he is now best remembered for his monumental work on the native plants and materia medica of central Mexico. Sent to New Spain in 1570 by King Philip II to research and describe the natural history of the region, to assess the medical usefulness of the natural resources, and to gather ethnographic materials for an anthropological history, Hernández was the first trained scientist to undertake scientific work in the New World. For seven years he gathered information throughout the Valley of Mexico, learning Nahuatl, recording local medical customs, studying indigenous medicines, and writing down all his observations. The result was The Natural History of New Spain, written in Latin, which consisted of six folio volumes filled with descriptions of over 3,000 plants previously unknown in Europe (along with descriptions of a much smaller number of animals and minerals) and ten folio volumes of paintings by Mexican artists illustrating the plants and animals he described. Hernández died before he could publish his Natural History, and the materials were placed in the Escorial, where they were extensively consulted, copied, abstracted, and translated by generations of scientists, medical specialists, and natural philosophers before they were destroyed by fire in 1671. Hernández's work was still regarded as authoritative on a number of New World botanical topics as late as the nineteenth century, and his writings remain in use in popular form in Mexico today. The sixteen essays in this volume treat the most important aspects of Hernández's experience, including his education, his heterodox beliefs, and the state of medicine in both Spain and New Spain during his era. Other essays show the dissemination of the knowledge Hernández accumulated, including his contributions to European botany and materia medica, his relationship to Spanish Baroque painting, the "globalization" of his work in the eighteenth century, and his place in nineteenth-century debates among Spanish scientists.

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This first volume of Niklas Luhmann's two-part final work was initially published in German in 1997. The culmination of his thirty-year theoretical project to reconceptualize sociology, it offers a comprehensive description of modern society on a scale not attempted since Talcott Parsons. Beginning with an account of the fluidity of meaning and the accordingly high improbability of successful communication, Luhmann analyzes a range of communicative media, including language, writing, the printing press, and electronic media as well as "success media," such as money, power, truth, and love, all of which structure this fluidity and make communication possible. An investigation into the ways in which social systems produce and reproduce themselves, the book asks what gives rise to functionally differentiated social systems, how they evolve, and how social movements, organizations, and patterns of interaction emerge. The advent of the computer and its networks, which trigger potentially far-reaching processes of restructuring, receive particular attention. A concluding chapter on the semantics of modern society's self-description bids farewell to the outdated theoretical approaches of "old Europe," that is, to ontological, holistic, ethical, and critical interpretations of society, and argues that concepts such as "the nation," "the subject," and "postmodernity" are vastly overrated. In their stead, "society"—long considered a suspicious term by sociologists, one open to all kinds of reification—is defined in purely operational terms. It is the always uncertain answer to the question of what comes next in all areas of communication.

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For many years English-language scholarship on late medieval and early modern Italy was largely dominated by work on Florence—as a city, culture, and economic and political entity. During the past few decades, however, scholarship has moved well beyond the “Florentine model” to explore the diversity of Italian urban and provincial life—the “many Italies” that stretched from the Apennines to the Mediterranean. This volume brings together a group of sixteen urban, social, religious, and economic historians of late medieval and early modern Italy whose work reflects this shift, and illustrates some of the significant new research directions of the field. At the volume’s core are questions important to all historians of late medieval and early modern Europe: What does the new work on Italy beyond Florence have to say about the traditional definition of the Renaissance, a definition that made Florence its paradigmatic expression? What new questions about the period in general have emerged as a result of decentering the Renaissance? How has the effort to view Florence in a wider set of Italian and Mediterranean political and economic networks shed new light on the history of city states? And how has this work led to a reexamination of the continuities connecting the late medieval world to the early modern period? In exploring the contours of Italy from the eleventh through the seventeenth centuries, the volume creates a landscape against which to evaluate the current state of Florentine studies, the resurgence of Venetian studies, the renewed interest in Italy under Spanish rule, and the development of many other regional and local histories that are increasingly used by scholars to facilitate a broader understanding of Italy as a whole.

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Astronomy was a popular and important part of Victorian science, and British astronomers carried telescopes and spectroscopes to remote areas of India, the Great Plains of North America, and islands in the Caribbean and Pacific to watch the sun eclipsed by the moon. Examining the rich interplay between science, culture, and British imperial society in the late nineteenth century, this book shows how the organization and conduct of scientific fieldwork was structured by contemporary politics and culture, and how rapid and profound changes in the organization of science, advances in photography, and new printing technology remade the character of scientific observation. After introducing the field of Victorian science to the nonspecialist, the book examines the long periods of planning necessary for eclipse expeditions, and it recounts the day-to-day work of getting to field sites, setting up camp, and preparing for and observing eclipses. Operating behind the countless decisions made by scientists was a host of large-scale forces, including the professionalization and specialization of disciplines, the growth of service, and public funding for the sciences. Fieldwork also required close coordination with the many institutions and technological systems of British imperialism. The development of imaging technologies was, of course, crucial to observations of the solar corona. Eclipse observation taxed astronomers and their cameras to their limits, and it raised new questions about the trustworthiness of imaging technologies. In the late nineteenth century, scientists shifted from drawing to photographing natural phenomena, but the shift occurred gradually, unevenly, and against resistance. Victorian astronomers had to weigh carefully the merits of human and mechanical observation, and the difficulties of solar photography highlight the inseparability of images from technologies of observation and printing.

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The Romantic Performative develops a new context and methodology for reading Romantic literature by exploring philosophies of language from the period 1785-1835. It reveals that the concept of the performative, debated by twentieth-century theorists from J. L. Austin to Judith Butler, has a much greater relevance for Romantic literature than has been realized, since Romantic philosophy of language was dominated by the idea that something happens when words are spoken. By presenting Romantic philosophy as a theory of the performative, and Romantic literature in terms of that theory, this book uncovers the historical roots of twentieth-century ideas about speech acts and performativity. Romantic linguistic philosophy already focused on the relationship between speaker and hearer, describing speech as an act that establishes both subjectivity and intersubjective relations and theorizing reality as a verbal construct. But Romantic theorists considered utterance, the context of utterance, and the positions and identities of speaker and hearer to be much more fluid and less stable than modern analytic philosophers tend to make them. Romantic theories of language therefore yield a definition of the "Romantic performative" as an utterance that creates an object in the world, instantiates the relationship between speaker and hearer, and even founds the subjectivity of the speaker in the moment when the utterance occurs. The author traces the Romantic performative through its diverse development in the moral, political, and legal philosophy of Reid, Bentham, Kant and the German Idealists, Humboldt, and Coleridge, then explores its significance in literary texts by Coleridge, Godwin, Hölderlin, and Kleist. These readings demonstrate that Romantic writers mounted a deeper investigation than previously realized into the way the act of speaking generates subjective identity, intersubjective relations, and even objective reality. The project of the book is to read the language of Romanticism as performative and to recognize among its achievements the historical founding of the discourse of performativity itself.

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Tales from the Freudian Crypt is a fundamental reassessment of the Freud legend that aims to shake the very foundations of Freud studies. Writing from the perspective of intellectual history, the author traces the impact that Freud's essay Beyond the Pleasure Principle has had, and continues to have, on twentieth-century thought. Designed as both an introduction and a corrective to the vast literature on Freud, the book explores the trail left by Freud's late theory of the death drive, paying special attention to its ramifications in the fields of biography, biology, psychotherapy, philosophy, and literary theory. The author ironically concludes that if there were such a thing as a death drive, it would look like this seemingly endless and in many ways arbitrary proliferation of the literature on Freud. After first undertaking to demystify the pretensions of this literature, from the works of Sandor Ferenczi to those of Jacques Lacan, the author proposes a theory that sheds new light on the so-called cultural works of Freud's final years. He argues that the death drive theory was an elaborate ruse that Freud adopted to insulate his "findings" against criticism directed from outside the field of psychoanalysis—that Freud's troubling recourse to metapsychology was closely tied to his lifelong fear of suggestion. The author delivers a carefully reasoned, sustained blow to the culture of psychoanalysis—theoretical, therapeutic, institutional—which is driven by what it desires and fears most: death. In sum, Tales from the Freudian Crypt is offered as a kind of bankbook, audit, and investment plan for future work in Freud studies.

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In early modern England, while moralists railed against the theater as wasteful and depraved and inflation whittled away at the value of wages, people attended the theater in droves. On Demand draws on recent economic history and theory to account for this puzzling consumer behavior. He shows that during this period demand itself, with its massed acquisitive energies, transformed the English economy. Over the long sixteenth-century consumption burgeoned, though justifications for it lagged behind. People were in a curious predicament: they practiced consumption on a mass scale but had few acceptable reasons for doing so. In the literary marketplace, authors became adept at accommodating such contradictions fashioning works that spoke to self-divided consumers: Thomas Nashe castigated and satiated them at the same time . William Shakespeare satirized credit problems. Ben Jonson investigated the problems of global trade, and Robert Burton enlisted readers in a project of economic betterment.

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The study of Greece as an icon of culture appears to be as old as Greece itself, as if, like Pallas Athene springing from the head of Zeus, its cultural significance had attained full maturity at birth. In Silent Urns, the author reveals how Greece attained such significance as the result of the attempt to reconcile individuality, freedom, history, and modernity in eighteenth-century aesthetics. He argues that Winckelmann's History of Ancient Art (1764) produced this reconciliation by developing a concept of culture that effectively defined our modern understanding of the term, as well as our sense of what it is to be modern. From this reconciliation, Greece emerges as the form in which culture is first conceptualized as a historically and politically defined category. In readings of works by Keats, Schelling, Aeschylus, Shelley, and Hölderlin, the author studies different aspects of Winckelmann's conceptualization of culture as it passes into Romantic Hellenism. Through these readings—in which individuality, identity, freedom, the tragic, and memory are all discussed—the book demonstrates how Romanticism took issue with the legacy of Greece that emerged in the eighteenth century, and did so in the name of a freedom that our cultural modernity no longer recalls.

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Difference and Disavowal is a major rethinking of a central tenet of Freudian psychoanalysis—the repression theory. It centers on fundamental issues in practice and theory, beginning with a central conundrum for clinical psychoanalysis: how to understand apparently analyzable patients who resist the essential therapeutic measure of analysis—interpretation. The author finds the answer in a revision and expansion of Freud's theory of fetishism. Freud introduced the defense mechanism of disavowal in order to understand what he called the registration and repudiation of reality in fetishism. However, his understanding of the reality disavowed in fetishism is self-contradictory. The contradiction in Freud's argument can be resolved by understanding disavowal in terms of registration and repudiation of difference. The patients who resist interpretation register and repudiate the differentiating process implicit in every interpretation. The problem of resistance to interpretation expands the basic conception of the unconscious to include registration and repudiation of differentiating, processive reality. Freud's conception of an unconscious force that simultaneously differentiates, binds, and raises tension levels—Eros—demands integration with the theory of disavowal. This integration produces a theory of an inevitable trauma, an inevitable registration and repudiation of difference, as an essential element in psychoanalytic theories of mind, psychopathology, and treatment. At the end of his life Freud himself was beginning to rethink repression as the cornerstone of his work. He was beginning to see disavowal as the foundation of defensive process. Once disavowal is understood in relation to difference and Eros, one has a major tool with which to rethink the development of Freudian psychoanalysis from its earliest days to the present. The author shows how other analysts—such as Ferenczi, Abraham, Klein, Loewald, and Winnicott—have unwittingly but crucially contributed to the problem of resistance to interpretation

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Combining phenomenology and psychoanalysis in highly innovative ways, this book seeks to undo the binary opposition between appearance and Being that has been in place since Plato’s parable of the cave. It is, essentially, an essay on what could be called “world love,” the possibility and necessity for psychic survival of a profound and vital erotic investment by a human being in the cosmic surround. Here, the author takes her cue from Freud’s assertion that the “loss of reality” associated with psychosis is a function of a disturbance not in the capacity to reason or perceive, but rather in the capacity for world love, the libidinal and semiotic circuity by means of which such love actualizes itself. In an implicit challenge to poststructuralist thought, the author claims that this love is always in response to a call issued by the world—that the world has, as it were, a vocation: its beauty ought to be seen. We must think of our own being-in-the world as a response to a primordial calling out to respond to this beauty. We are, the author suggests, at the very core of our being, summoned to what she terms world spectatorship. Drawing on Heidegger’s phenomenological elaboration of care as the being distinctive of human being and the primarily Lacanian conceptualization of the language of desire specific to each human subject, this metapsychology of love attempts to integrate issues in the fields of psychoanalysis, philosophy, visual culture, art history, and literary and film studies.

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Why did the social sciences become an integral part of Jewish scholarship beginning in the late nineteenth century? What part did this new scholarship play in the ongoing debate over emancipation and assimilation, Zionism and diasporism, the nature of Jewish identity, and the problem of Jewish continuity and survival. To answer these questions, this book traces the emergence and development of an organized Jewish social science in central Europe, and explores the increasing importance of statistics and other social science modes of analysis for Jewish elites throughout Europe and in the United States. The author locates the initial impetus for an organized, institutionalized Jewish social science in the Zionist movement, as Zionists looked to the social sciences to provide them with the knowledge of contemporary Jewish life deemed necessary for nationalist revival. In particular, the social sciences offered empirical evidence of the ambiguous condition of Jewry in the diaspora. Social science also charted emancipation and assimilation, which were viewed as disintegrative agents for the dissolution of Jewish identity, and hence as a threat to the Jewish future. For Zionists, nationalism offered the means to reverse the process of dissolution. Yet Zionists were not alone in turning to the social sciences to advance their political agenda. This study also examines the involvement of non-Zionists in Jewish social science, focusing on the way liberal, assimilationist scholars utilized social science data to demonstrate the continuing viability of Jewish life in the diaspora. Jewish social science grew out of a sustained effort to understand and explain the effects of modernization on Jewry. Above all, Jewish scholars sought to give the enormous transformations undergone by Jewry in the nineteenth century a larger meaning and significance.

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Robinson Jeffers (1887-1962) is not only the greatest poet that California (and indeed the American West) has produced but a major poet of the twentieth century who occupies a prominent place in the tradition of American prophetic poetry. Jeffers consciously set himself apart from the poetry of his generation—by physical isolation at his home in Carmel, by his unusual poetic form, and by his stance as an “anti-modernist.” Yet his work represents a profound, and profoundly original, artistic response to problems that shaped modernist poetry and that still perplex poets today. Now, for the first time, all of Jeffers’s completed poems, both published and unpublished, are presented in a single, comprehensive, and textually authoritative edition of five volumes. The present volume is in four parts. An Introduction deals with the scope and principles of selection for the edition, including the decision to present the poems in chronological order, and gives a brief review of the textual evidence and commentary that form the bulk of this volume. The essay “Chronology” offers an overview of Jeffers’s career, the evidence for dating the poems, and the arguments drawn from that evidence. The two parts that follow describe the rationale and evidence for establishing the texts of the poems for this edition, and present, in the form of extensive commentary and tabulations for each poem, the material (notes, preliminary workings, revisions, discarded passages, and variations in published versions) that both complicate and enrich the study of Jeffers’s poetry and prose. These commentaries also incorporate a number of additional selections from Jeffers’s previously unpublished writings. There are three appendixes: tables of contents for original editions as well as some planned editions that were never published; poems (not included in this edition) that have appeared in posthumous compilations; and errata for the first four volumes. The book concludes with two indexes, of titles and of first lines.

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Something of a historical event, this book combines loosely "autobiographical" texts by two of the most influential French intellectuals of our time. "Savoir," by Hélène Cixous, is a brief but densely layered account of her experience of recovered sight after a lifetime of severe myopia, an experience that ends with the unexpected turn of grieving for what is lost. Her literary inventiveness mines the coincidence in French between the two verbs savoir (to know) and voir (to see). Jacques Derrida's "A Silkworm of One's Own" complexly muses on a host of autobiographical, philosophical, and religious motifs—including his varied responses to "Savoir." The two texts are accompanied by six beautiful and evocative drawings that play on the theme of drapery over portions of the body. Veils suspends sexual difference between two homonyms: la voile (sail) and le voile (veil). A whole history of sexual difference is enveloped, sometimes dissimulated here—in the folds of sails and veils and in the turns, journeys, and returns of their metaphors and metonymies. However foreign to each other they may appear, however autonomous they may be, the two texts participate in a common genre: autobiography, confession, memoirs. The future also enters in: by opening to each other, the two discourses confide what is about to happen, the imminence of an event lacking any common measure with them or with anything else, an operation that restores sight and plunges into mourning the knowledge of the previous night, a "verdict" whose threatening secret remains out of reach by our knowledge.

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The Czech philosopher Jan Patocka (1907-1977), who studied with Husserl and Heidegger, is widely recognized as the most influential thinker to come from postwar Eastern Europe. Refusing to join the Communist party after World War II, he was banned from academia and publication for the rest of his life, except for a brief time following the liberalizations of the Prague spring of 1968. Joining Vaclav Havel and Jiri Hajek as a spokesman for the Chart 77 human-rights declaration of 1977, Patocka was harassed by authorities, arrested, and finally died of a heart attack during prolonged interrogation. Plato and Europe, arguably Patocka's most important book, consists of a series of lectures delivered in the homes of friends after his last banishment from the academy just three years before his death. Here, he presents his most mature ideas about the history of Western philosophy, arguing that the idea of the care of the soul is fundamental to the philosophical tradition beginning with the Greeks. Explaining how the care of the soul is elaborated as the problem of how human beings may make their world one of truth and justice, Patocka develops this thesis through a treatment of Plato, Democritus, and Aristotle, showing how considerations about the soul are of central importance in their writings. He demonstrates in vivid fashion how this idea forms the spiritual heritage of Europe.

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Many Arab communities in Israel’s Galilee region are home to export-oriented textile factories, owned by multinational corporations, whose Jewish managers employ local Arab and Druse women as seamstresses and low-level work supervisors. Based on five years of ethnographic research, this book explores how these managers and workers negotiate the terms and meanings of factory work, integrating work culture with the norms and values of the host towns in order for employment arrangements to succeed. The entrance of industrial corporations into developing areas of the world, particularly in those industries employing primarily women, has generated tension between traditional familial and social roles and the demands of industrial working life. In Israel these tensions are further complicated by the social and political dynamics of Arab-Jewish conflict, as well as the strictly demarcated roles of women and men in traditional Arab society. The resolution of these tensions on the shop floor shapes the social relations of production, the factories’ management systems, family life in the industrial towns, and individual status and autonomy. The negotiation involves unequal power relations, manifested in a dual patriarchal structure: the Arab cultural practice of male domination of women as well as the formal management system of the textile concern, which dictates the nature of relationships between Jewish managers and Arab women workers. To meet their business goals, the managers must cooperate with the community that provides their workforce, adapting its norms and appropriating its worldview. The managers are constrained by the strict social rules of Arab and Druse society, and respond by attempting to harness and manipulate local family values to foster personal commitment, furthering production goals through paternal control. The consequence of this paternalism is a workforce that relates to the organization as family, identifies with its goals, and internalizes feelings of loyalty. However, the workforce also uses the plant as the arena for developing self-awareness and enhancing personal independence and status within the family. The seamstresses emerge as active shapers of the organizational culture, forcing the managers to adapt to and comply with their personal needs and perceptions of work.

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This pathbreaking study uses the extraordinary life of Meir Macnin, a prosperous Jewish merchant, as a lens for examining the Jewish community of Morocco and its relationship to the Sephardi world in the late eighteenth and early nineteenth centuries. Macnin, a member of one of the most prominent Jewish families in Marrakesh, became the most important merchant for the sultans who ruled Morocco, and was their chief intermediary between Morocco and Europe. He lived in London for about twenty years, and then shuttled between Morocco and England for fifteen years until his death in 1835. This book challenges accepted views of Muslim-Jewish relations by emphasizing the ambivalence in the relationship. It shows how elite Jews maneuvered themselves into important positions in the Moroccan state by linking themselves to politically powerful Muslims and by establishing key positions in networks of trade. The elite Jews of Morocco were also part of a wider Sephardi world that transcended national boundaries. However, Macnin remained more connected to Morocco, where Jews were, according to Islamic law, protégés of the ruler and still subject to specific legal disabilities. The early-nineteenth-century sultan Mawlay Sulayman confined Jews in a number of Moroccan cities to newly created Jewish quarters as part of a policy of defining boundaries between Muslims and Jews. Yet Macnin remained closely tied to royal power, and in 1822 he became the principal intermediary between Morocco and the European powers for Mawlay Sulayman’s successor, Mawlay ‘Abd al-Rahman. At the beginning of the period covered in this book, Meir Macnin belonged to a wide, transnational Sephardi world, and moved easily between Morocco and Europe. By the end of his life, however, this Sephardi diaspora had virtually come to an end. Emancipation in Western Europe and the growing identification of European Jews with the nations in which they lived meant that their affinity to their Sephardi heritage no longer transcended their national attachments. The gap between Moroccan and European Jewry grew, and a new kind of division—between “Western” and “Oriental” Jews—now existed within the Jewish world.

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While wartime collaboration in Europe has long been the subject of scholarly attention, relatively little has been published about Chinese collaboration with Japan, largely because essential source materials were inaccessible. Recent liberalization of archival policy in China and Taiwan has made possible this book, the first comprehensive treatment of Sino-Japanese collaboration over the full course of the war, at the level of both state and of society. Collaboration on the basis of a common “greater East Asian” interest was rare since the Japanese came as conquerors acting primarily to further their own national interest. But all Chinese living in the occupied areas had to decide on the degree to which they would accommodate Japanese power—whether political, military, or economic—in order to carry on with their lives. Whether it was Wang Jingwei as “head of state,“ or Chinese capitalists in Shanghai, or town and village elites in the rural areas, all sought to defend their interests while making the necessary concessions to the Japanese presence. However, even when Chinese sought a modus operandi with the Japanese, they found that a common and equal identity of interest did not exist. Whether expressed in terms of Chinese willingness to collaborate, or Japanese willingness to accept collaboration, the limits of accommodation for both were soon reached. The eleven essays in the volume explore the issue of collaboration from a number of vantage points. In the political sphere, essays range from the foreign policy of the Nationalist government, through the establishment of Japanese client regimes in central China, to the response of local elites in northern and central China to Japanese invasion and occupation. Essays on economic and cultural collaboration focus particularly on the workings of collaboration in Shanghai, the key economic and cultural center of occupied China.

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I am. We are. That is enough. Now we have to start. These are the opening words of Ernst Bloch's first major work, The Spirit of Utopia, written mostly in 1915-16, published in its first version just after the First World War, republished five years later, 1923, in the version here presented for the first time in English translation. The Spirit of Utopia is one of the great historic books from the beginning of the century, but it is not an obsolete one. In its style of thinking, a peculiar amalgam of biblical, Marxist, and Expressionist turns, in its analytical skills deeply informed by Simmel, taking its information from both Hegel and Schopenhauer for the groundwork of its metaphysics of music but consistently interpreting the cultural legacy in the light of a certain Marxism, Bloch's Spirit of Utopia is a unique attempt to rethink the history of Western civilizations as a process of revolutionary disruptions and to reread the artworks, religions, and philosophies of this tradition as incentives to continue disrupting. The alliance between messianism and Marxism, which was proclaimed in this book for the first time with epic breadth, has met with more critique than acclaim. The expressive and baroque diction of the book was considered as offensive as its stubborn disregard for the limits of "disciplines." Yet there is hardly a "discipline" that didn't adopt, however unknowingly, some of Bloch's insights, and his provocative associations often proved more productive than the statistical account of social shifts. The first part of this philosophical meditation—which is also a narrative, an analysis, a rhapsody, and a manifesto—concerns a mode of "self-encounter" that presents itself in the history of music from Mozart through Mahler as an encounter with the problem of a community to come. This "we-problem" is worked out by Bloch in terms of a philosophy of the history of music. The "self-encounter," however, has to be conceived as "self-invention," as the active, affirmative fight for freedom and social justice, under the sign of Marx. The second part of the book is entitled "Karl Marx, Death and the Apocalypse." I am. We are. That's hardly anything. But enough to start.

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