Search results for ""Fordham University Press""

This volume includes a reworking of the landmark essay "Introduction to the Study of Practical Wisdom," and new material drawn from notes and schemata.

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. . . a comprehensive review and criticism of the major deductive and inductive arguments against theism [and] a morally sufficient reason for the presence of evil.—Religious Studies Review

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In his Introduction to the History of Philosophy, Hegel undertook to say what philosophy is; that it can be said to have a history. He treated philosophy as an organic unity, a process, to which philosophers down through the ages have made contributions. Thus in Hegel's view, the history of philosophy is inseparable from doing philosophy, and philosophy can be done only historically. Hegel engaged in a critique both of "philosophies" and of the ways of treating philosophy's history. The author's analysis, combined with his translation of a version of the Introduction not previously available, makes intelligible a mode of philosophical thinking which is highly complex and which has had an extraordinarily formative influence on contemporary thought. The result is a treatment more readily understandable to the educated reader than would be Hegel's own technical vocabulary.

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Melvin J. Friedman and Lewis A. Lawson give an overview of Flannery O’Connor’s creative writing process in this read. They discuss the themes that are apparent in many of her short stories, including the American South and redemption. Through examining several of her works, they discuss the process and the fiction of this modern American female writer.

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The tradition of natural law is one of the foundations of Western civilization. At its heart is the conviction that there is an objective and universal justice which transcends humanity’s particular expressions of justice. It asserts that there are certain ways of behaving which are appropriate to humanity simply by virtue of the fact that we are all human beings. Recent political debates indicate that it is not a tradition that has gone unchallenged: in fact, the opposition is as old as the tradition itself. By distinguishing between philosophy and ideology, by recalling the historical adventures of natural law, and by reviewing the theoretical problems involved in the doctrine, Simon clarifies much of the confusion surrounding this perennial debate. He tackles the questions raised by the application of natural law with skill and honesty as he faces the difficulties of the subject. Simon warns against undue optimism in a revival of interest in natural law and insists that the study of natural law beings with the analysis of “the law of the land.” He writes not as a polemicist but as a philosopher, and he writes of natural law with the same force, conciseness, lucidity and simplicity which have distinguished all his other works.

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"[T]he only really sure way to beat inflation is to cut off inflation at the root. . . Milton Friedman [presents his strategy against] inflation in his penetrating . . . book . . . This is controversial stuff, and Professor Friedman . . . doesn't blanch at what he feels is his call of duty. And many a banker will just see red . . . [This book] can be recommended for a good look at the real roots of inflation—the look that thus far has not been widespread enough, among enough people."—The Wall Street Journal

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On the Horizon of World Literature compares literary texts from asynchronous periods of incipient literary modernity in different parts of the world: Romantic England and Republican China. These moments were oriented alike by “world literature” as a discursive framework of classifications that connected and re-organized local articulations of literary histories and literary modernities. World literature thus provided—and continues to provide—a condition of possibility for conversation between cultures as well as for their mutual provincialization. The book offers readings of a selection of literary forms that serve also as textual sites for the enactment of new socio-political forms of life. The literary manifesto, the tale collection, the familiar essay, and the domestic novel function as testing grounds for questions of both literary-aesthetic and socio-political importance: What does it mean to attain a voice? What is a common reader? How does one dwell in the ordinary? What is a woman? In different languages and activating heterogeneous literary and philosophical traditions, works by Percy Bysshe Shelley, Lu Xun, Charles and Mary Lamb, Lin Shu, Zhou Zuoren, Jane Austen, and Eileen Chang explore the far-from-settled problem of what it means to be modern in different lifeworlds. Sun’s book brings to light the disciplinary-historical impact world literature has had in shaping literary traditions and practices around the world. The book renews the practice of close reading by offering the model of a deprovincialized close reading loosened from confinement within monocultural hermeneutic circles. By means of its own focus on England and China, the book provides methods useful for comparatists working between other Western and non-Western languages. It establishes the critical significance of Romanticism for the discipline of literary studies and opens up new paths of research in global Romanticism and global nineteenth-century studies. And it offers a new approach to analyzing the cosmopolitan character of the literary and cultural transformations of early twentieth-century China.

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Finalist, French-American Foundation Translation Prize In an age that prizes political and personal transparency, In Defense of Secrets champions the secret as what permits relation and ensures our humanity. Psychoanalyst and philosopher Anne Dufourmantelle drowned in 2017 in an attempt to rescue two children caught in the ocean. Her work lives on, though, in this provocative and necessary book. Through etymologies and case studies, personal history and incisive commentary on contemporary society, In Defense of Secrets returns us to the fundamental psychic scene of the secret. The secret, for Dufourmantelle, is not a code to be cracked or a firewall to be penetrated but a dynamic and powerful entity that permits relation and that ensures our humanity. Tracking the secret though art and literature, philosophy, psychoanalysis, and sociology, from the Inquisition to the present, Dufourmantelle’s writing spirals around the question of the secret’s value. In our age, when political and personal transparency seem to be prized above all—lives posted on the Internet, information leaked, whistles blown, taboos absent except with respect to the secret itself—In Defense of Secrets champions what remains hidden, private, veiled, hushed, just out of sight. The secret is on the side of nature, not science; organic growth, not technology; love’s generosity, not knowledge’s grasp. For Dufourmantelle, the secret is a powerful and dynamic thing: deadly if unheard or misused, perhaps, but equally the source of creativity and of ethics. An ethics of the secret, we can hear her say, means listening hard and sensitively, respecting the secret in its secret essence, unafraid of it and open to what it has to say.

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Being Brains offers a critical exploration of neurocentrism, the belief that “we are our brains,” which became widespread in the 1990s. Encouraged by advances in neuroimaging, the humanities and social sciences have taken a “neural turn,” in the form of neuro-subspecialties in fields such as anthropology, aesthetics, education, history, law, sociology, and theology. Dubious but successful commercial enterprises such as “neuromarketing” and “neurobics” have emerged to take advantage of the heightened sensitivity to all things neuro. While neither hegemonic nor monolithic, the neurocentric view embodies a powerful ideology that is at the heart of some of today’s most important philosophical, ethical, scientific, and political debates. Being Brains, chosen as 2018 Outstanding Book in the History of the Neurosciences by the International Society for the History of the Neurosciences, examines the internal logic of such ideology, its genealogy, and its main contemporary incarnations.

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First published in 1919 by Ezra Pound, Ernest Fenollosa’s essay on the Chinese written language has become one of the most often quoted statements in the history of American poetics. As edited by Pound, it presents a powerful conception of language that continues to shape our poetic and stylistic preferences: the idea that poems consist primarily of images; the idea that the sentence form with active verb mirrors relations of natural force. But previous editions of the essay represent Pound’s understanding—it is fair to say, his appropriation—of the text. Fenollosa’s manuscripts, in the Beinecke Library of Yale University, allow us to see this essay in a different light, as a document of early, sustained cultural interchange between North America and East Asia. Pound’s editing of the essay obscured two important features, here restored to view: Fenollosa’s encounter with Tendai Buddhism and Buddhist ontology, and his concern with the dimension of sound in Chinese poetry. This book is the definitive critical edition of Fenollosa’s important work. After a substantial Introduction, the text as edited by Pound is presented, together with his notes and plates. At the heart of the edition is the first full publication of the essay as Fenollosa wrote it, accompanied by the many diagrams, characters, and notes Fenollosa (and Pound) scrawled on the verso pages. Pound’s deletions, insertions, and alterations to Fenollosa’s sometimes ornate prose are meticulously captured, enabling readers to follow the quasi-dialogue between Fenollosa and his posthumous editor. Earlier drafts and related talks reveal the developmentof Fenollosa’s ideas about culture, poetry, and translation. Copious multilingual annotation is an important feature of the edition. This masterfully edited book will be an essential resource for scholars and poets and a starting point for a renewed discussion of the multiple sources of American modernist poetry.

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Catholic theologians have developed the relatively new term “inculturation” to discuss the old problem of adapting the church universal to specific local cultures. Europeans needed a thousand years to inculturate Christianity from its Judaic roots. Africans’ efforts to make the church their own followed a similar process but in less than a century. Until now, there has been no book-length examination of the Catholic church’s pastoral mission in Zimbabwe or of African Christians’ efforts to inculturate the church. Ranging over the century after Jesuit missionaries first settled in what is now Zimbabwe, this enlightening book reveals two simultaneous and intersecting processes: the Africanization of the Catholic Church by African Christians and the discourse of inculturation promulgated by the Church. With great attention to detail, it places the history of African Christianity within the broader context of the history of religion in Africa. This illuminating work will contribute to current debates about the Catholic Church in Zimbabwe and throughout Africa.

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What can the universals of political philosophy offer to those who experience "the living paradox of an inegalitarian construction of egalitarian citizenship"? Citizen Subject is the summation of Étienne Balibar’s career-long project to think the necessary and necessarily antagonistic relation between the categories of citizen and subject. In this magnum opus, the question of modernity is framed anew with special attention to the self-enunciation of the subject (in Descartes, Locke, Rousseau, and Derrida), the constitution of the community as “we” (in Hegel, Marx, and Tolstoy), and the aporia of the judgment of self and others (in Foucualt, Freud, Kelsen, and Blanchot). After the “humanist controversy” that preoccupied twentieth-century philosophy, Citizen Subject proposes foundations for philosophical anthropology today, in terms of two contrary movements: the becoming-citizen of the subject and the becoming-subject of the citizen. The citizen-subject who is constituted in the claim to a “right to have rights” (Arendt) cannot exist without an underside that contests and defies it. He—or she, because Balibar is concerned throughout this volume with questions of sexual difference—figures not only the social relation but also the discontent or the uneasiness at the heart of this relation. The human can be instituted only if it betrays itself by upholding “anthropological differences” that impose normality and identity as conditions of belonging to the community. The violence of “civil” bourgeois universality, Balibar argues, is greater (and less legitimate, therefore less stable) than that of theological or cosmological universality. Right is thus founded on insubordination, and emancipation derives its force from otherness. Ultimately, Citizen Subject offers a revolutionary rewriting of the dialectic of universality and differences in the bourgeois epoch, revealing in the relationship between the common and the universal a political gap at the heart of the universal itself.

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Traditional medicine enjoys widespread appeal in today’s Russia, an appeal that has often been framed either as a holdover from pre-Soviet times or as the symptom of capitalist growing pains and vanishing Soviet modes of life. Mixing Medicines seeks to reconsider these logics of emptiness and replenishment. Set in Buryatia, a semi-autonomous indigenous republic in Southeastern Siberia, the book offers an ethnography of the institutionalization of Tibetan medicine, a botanically-based therapeutic practice framed as at once foreign, international, and local to Russia’s Buddhist regions. By highlighting the cosmopolitan nature of Tibetan medicine and the culturally specific origins of biomedicine, the book shows how people in Buryatia trouble entrenched center-periphery models, complicating narratives about isolation and political marginality. Chudakova argues that a therapeutic life mediated through the practices of traditional medicines is not a last-resort response to sociopolitical abandonment but depends on a densely collective mingling of human and non-human worlds that produces new senses of rootedness, while reshaping regional and national conversations about care, history, and belonging.

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Pets, People, and Pragmatism examines human relationships with pets without assuming that such relations are either benign or unnatural and to be avoided. The book addresses a lack of respect in pet–people relationships; for respectful relationships to be a real possibility, however, humans must make the effort to understand the beings with which we live, work, and play. American pragmatism understands that humans and other animal beings have been interacting and transforming each other for thousands of years. There is nothing “unnatural” about the human domestication of other animal beings, though domestication does raise specific practical and ethical questions. A pragmatist account of our relationship with those animal beings commonly considered as pets does not prohibit the use of these beings in research, entertainment, competition, or work. It does, however, find abuse and neglect ethical. Because abuse can occur in any use of other animal beings, this pragmatist account takes up the abusive practices in research, entertainment, competition, and work without arguing that these practices are inherently abusive. Some of the sources of abuse have been addressed by utilitarian and deontological accounts, but a pragmatist evolutionary perspective offers unique insights and results in some surprising conclusions: For instance, there may be an ethical obligation to let a horse race, a dog show, or a cat compete in agility. Pets, People, and Pragmatism embarks on a philosophical journey that will captivate scholars and pet enthusiasts alike. It provides an important contribution to longstanding debates in the area of animal issues and strengthens the idea of multiple approaches to nonhuman beings. It also opens space for approaches that challenge some of the assumptions in the field of philosophy that have resulted in a dualistic and hierarchical approach to metaphysics and ethics.

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How can sincere, well-meaning people unintentionally perpetuate discrimination based on race, sex, sexuality, or other socio-political factors? To address this question, Lara Trout engages a neglected dimension of Charles S. Peirce's philosophy - human embodiment - in order to highlight the compatibility between Peirce's ideas and contemporary work in social criticism. This compatibility, which has been neglected in both Peircean and social criticism scholarship, emerges when the body is fore-grounded among the affective dimensions of Peirce's philosophy (including feeling, emotion, belief, doubt, instinct, and habit). Trout explains unintentional discrimination by situating Peircean affectivity within a post-Darwinian context, using the work of contemporary neuroscientist Antonio Damasio to facilitate this contextual move. Since children are vulnerable, naïve, and dependent upon their caretakers for survival, they must trust their caretaker's testimony about reality. This dependency, coupled with societal norms that reinforce historically dominant perspectives (such as being heterosexual, male, middle-class, and/or white), fosters the internalization of discriminatory habits that function non-consciously in adulthood. The Politics of Survival brings Peirce and social criticism into conversation. On the one hand, Peircean cognition, epistemology, phenomenology, and metaphysics dovetail with social critical insights into the inter-relationships among body and mind, emotion and reason, self and society. Moreover, Peirce's epistemological ideal of an infinitely inclusive community of inquiry into knowledge and reality implies a repudiation of exclusionary prejudice. On the other hand, work in feminism and race theory illustrates how the application of Peirce's infinitely inclusive communal ideal can be undermined by non-conscious habits of exclusion internalized in childhood by members belonging to historically dominant groups, such as the economically privileged, heterosexuals, men, and whites. Trout offers a Peircean response to this application problem that both acknowledges the "blind spots" of non-conscious discrimination and recommends a communally situated network of remedies including agapic love, critical common-sensism, scientific method, and self-control.

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The twenty-five original essays in this remarkable book constitute both a state of the art survey of Dante scholarship and a manifesto for new understandings of one of the world’s great poets. The fruit of an historic conference called by the Dante Society of America, the essays confront a range of important questions. What theories, methods, and issues are unique to Dante scholarship? How are they changing? What is the essence of the distinctive American Dante tradition? Why—and how—do we read Dante in today’s global, postmodern culture? From John Ahern on the first copies of the Commedia to Peter Hawkins and Rachel Jacoff on Dante after modernism, the essays shed brilliant new light on Dante’s texts, his world, and what we make of his legacy. The contributors: John Ahern, H. Wayne Storey, Guglielmo Gorni, Teodolinda Barolini, Gary P. Cestaro, Lino Pertile, F. Regina Psaki, Steven Botterill, Giuseppe Mazzotta, Alison Cornish, Robert M. Durling, Manuele Gragnolati, Giuliana Carugati, Susan Noakes, Zygmunt Baranski, Christopher Kleinhenz, Ronald L. Martinez, Ronald Herzman, Amilcare Iannucci, Albert Russell Ascoli, Michelangelo Picone, Jessica Levenstein, David Wallace, Piero Boitani, Peter Hawkins, and Rachel Jacoff.

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In recent years, there has been a remarkable resurgence of interest in classical conceptions of what it means for human beings to lead a good life. Although the primary focus of the return to classical thought has been Aristotle’s account of virtue, the ethics of Aquinas has also received much attention. Our understanding of the integrity of Aquinas’s thought has clearly benefited from the recovery of the ethics of virtue. Understood from either a natural or a supernatural perspective, the good life according to Aquinas involves the exercise not just of the moral virtues, but also of the intellectual virtues. Following Aristotle, Aquinas divides the intellectual virtues into the practical, which have either doing (prudence) or making (art) as an end, and the theoretical or speculative, which are ordered to knowing for its own sake (understanding, knowledge, and wisdom). One of the intellectual virtues, namely, prudence has received much recent attention. With few exceptions, however, contemporary discussions of Aquinas ignore the complex and nuanced relationships among, and comparisons between, the different sorts of intellectual virtue. Even more striking is the general neglect of the speculative, intellectual virtues and the role of contemplation in the good life. In Virtue’s Splendor Professor Hibbs seeks to overcome this neglect, approaching the ethical thought of Thomas Aquinas in terms of the great debate of antiquity and the Middle Ages concerning the rivalry between the active and the contemplative lives, between prudence and wisdom as virtues perfective of human nature. In doing so, he puts before the reader the breadth of Aquinas’s vision of the good life.

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This important book is a primer on the basics of humanitarian action. The ten chapters—each written by a leading professional—introduce the essential issues facing humanitarian workers as they confront both natural and man-made crises. Designed for students, teachers, practitioners, policy-makers, journalists, and other professionals, Basics of Humanitarian Missions covers fundamental concepts, contexts, and problems, in settings that range from floods and earthquakes to medical emergencies, civil strife, and forced migration. Contents Humanitarian Action in the Twenty-First Century: The Danger of a Setback Paul Grossrieder Scope of International Humanitarian Crises Ibrahim Osman The Language of Disasters: A Brief Terminology of Disaster Management and Humanitarian Action S.W.A. Gunn, M.D. Training for Humanitarian Assistance Kevin M. Cahill, M.D. Teamwork in Humanitarian Assistance Pamela Lupton-Bowers Humanitarian Ethical and Legal Standards Michel Veuthey Rules of Engagement: An Exmination of Relationships and Expectations in the Delivery of Humanitarian Assistance H. Roy Williams Humanitarians and the Press Joshua Friedman The Sinews of Humanitrian Assistance: Funding Policies, Practices, and Pitfalls Joelle Tanguy From the Other Side of the Fence: The Problems Behind the Solution Abdulrahim Abby Farah

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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.

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Winner: AAIS First Book Prize Old Schools marks out a modernist countertradition. The book makes sense of an apparent anachronism in twentieth-century literature and cinema: a fascination with outmoded, paradigmatically pre-modern educational forms that persists long after they are displaced in progressive pedagogical theories. Advocates of progressive education turned against Latin in particular. The dead language—taught through time-tested means including memorization, recitation, copying out, and other forms of repetition and recall—needed to be updated or eliminated, reformers argued, so that students could breathe free and become modern, achieving a break with convention and constraint. Yet McGlazer’s remarkable book reminds us that progressive education was championed not only by political progressives, but also by Fascists in Italy, where it was an object of Gramsci’s critique. Building on Gramsci’s pages on the Latin class, McGlazer shows how figures in various cultural vanguards, from Victorian Britain to 1970s Brazil, returned to and reimagined the old school. Strikingly, the works that McGlazer considers valorize this school’s outmoded techniques even at their most cumbersome and conventional. Like the Latin class to which they return, these works produce constraints that feel limiting but that, by virtue of that limitation, invite valuable resistance. As they turn grammar drills into verse and repetitious lectures into voiceovers, they find unlikely resources for critique in the very practices that progressive reformers sought to clear away. Registering the past’s persistence even while they respond to the mounting pressures of modernization, writers and filmmakers from Pater to Joyce to Pasolini retain what might look like retrograde attachments—to tradition, transmission, scholastic rites, and repetitive forms. But the counter-progressive pedagogies that they devise repeat the past to increasingly radical effect. Old Schools teaches us that this kind of repetition can enable the change that it might seem to impede.

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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.

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In this lyrical meditation on listening, Jean-Luc Nancy examines sound in relation to the human body. How is listening different from hearing? What does listening entail? How does what is heard differ from what is seen? Can philosophy even address listening, écouter, as opposed to entendre, which means both hearing and understanding? Unlike the visual arts, sound produces effects that persist long after it has stopped. The body, Nancy says, is itself like an echo chamber, responding to music by inner vibrations as well as outer attentiveness. Since “the ear has no eyelid” (Quignard), sound cannot be blocked out or ignored: our whole being is involved in listening, just as it is involved in interpreting what it hears. The mystery of music and of its effects on the listener is subtly examined. Nancy’s skill as a philosopher is to bring the reader companionably along with him as he examines these fresh and vital questions; by the end of the book the reader feels as if listening very carefully to a person talking quietly, close to the ear.

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The Cloud of Unknowing was the work of an unknown 14th-century English writer with a powerful message of God's unconditional love in the face of despair. Johnston's theological treatment of this and other works by the same writer makes a conscious comparison with Oriental ways of contemplation.

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When Giants Ruled takes the reader behind the scenes of a century of newspaper life. It relates how Benjamin Day, a job printer desperate for more money, started The Sun and inadvertently established the first successful daily for the masses. His main rival was James Gordon Bennett the Elder, whose innovations and success culminated in the most unusual war in journalism: an attempt by rival publishers to halt his efforts to revolutionize the press and to exterminate his Herald. During the Civil War, with only Lincoln excluded, no person had greater sway upon the nation’s thinking than Horace Greeley. Venom spewed between Bennett and Greeley reached unprecedented heights until Charles Anderson Dana became overlord of Park Row and tangled with the crusading Joseph Pulitzer. Bennett’s eccentric son did not wait for news to happen; he made it. The devastating circulation war between Pulitzer and William Randolph Hearst reached a climax with the Spanish- American War. Hearst’s sensationalism remained foremost with the masses until Joseph Patterson produced the most successful tabloid of the twentieth century. An epilogue connects the Park Row era to today’s New York press.

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Italian adventurer and sea captain Celso Cesare Moreno traveled the world lying, scheming, and building an extensive patron/client network to establish his reputation as a middleman and person of significance. Through his machinations, Moreno became a critical player in the expansion of western trade and imperialism in Asia, the trafficking of migrant workers and children in the Atlantic, the conflicts of Americans and Native Hawaiians over the fate of Hawaii, and the imperial competitions of French, British, Italian, and American governments during a critically important era of imperial expansion during the nineteenth century. Oh Capitano! teases out Moreno’s enormous peculiarities and fascination as well as his significance. Celso Cesare Moreno was simultaneously toxic, deceitful, and charming in equal measure. He wandered, adventured, cheated, exaggerated, promoted (mainly himself), and continuously created newly invented past lives. He repeatedly sought a role at the center of a globalizing world with gusto and had no qualms about lying or betraying others. He claimed at times to be the ruler of a Southeast Asian island that he then offered for sale to several western nations. He briefly became prime minister of Hawai’i. He testified before the U.S. Congress as an expert witness. He sought to promote a trans-Pacific cable project. He fought with the ministers and leaders of many countries (and with his fellow Italians and Catholic churchmen almost everywhere) but was more often ignored and rejected than feted. He was accused, probably with good cause, of abusing his obligations after claiming guardianship of the sons of King David Kalakaua of Hawaii. Dragged by his uncontrollable polemical passions, the old Captain died alone, unloved by anyone and with no significant relations to others. With its focus on Moreno, Oh Capitano! illustrates some of the most puzzling cultural traits of emigrant Italian elites. Called a “carpetbagger,” “land pirate,” “extinct volcano,” among many other derogatory monikers, Celso emerges in this fascinating biography as a multifaceted, chameleon-like personality not reducible to a single epithet.

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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.

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Winner, Alan Bray Memorial Book Award 2022 Lammy Finalist, LGBTQ Studies Can queer theory be erotophobic? This book proceeds from the perplexing observation that for all of its political agita, rhetorical virtuosity, and intellectual restlessness, queer theory conforms to a model of erotic life that is psychologically conservative and narrow. Even after several decades of combative, dazzling, irreverent queer critical thought, the field remains far from grasping that sexuality’s radical potential lies in its being understood as “exogenous, intersubjective and intrusive” (Laplanche). In particular, and despite the pervasiveness and popularity of recent calls to deconstruct the ideological foundations of contemporary queer thought, no study has as yet considered or in any way investigated the singular role of psychology in shaping the field’s conceptual impasses and politico-ethical limitations. Through close readings of key thinkers in queer theoretical thought—Eve Kosofsky Sedgwick, Leo Bersani, Lee Edelman, Judith Butler, Lauren Berlant, and Jane Gallop—Homo Psyche introduces metapsychology as a new dimension of analysis vis-à-vis the theories of French psychoanalyst Jean Laplanche, who insisted on “new foundations for psychoanalysis” that radically departed from existing Freudian and Lacanian models of the mind. Staging this intervention, Ashtor deepens current debates about the future of queer studies by demonstrating how the field’s systematic neglect of metapsychology as a necessary and independent realm of ideology ultimately enforces the complicity of queer studies with psychological conventions that are fundamentally erotophobic and therefore inimical to queer theory’s radical and ethical project.

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Perhaps no other function of a free press is as important as the watchdog role—its ability to monitor the work of the government. It is easier for politicians to get away with abusing power—wasting public funds and making poor decisions—if the press is not shining its light with what is termed “accountability reporting.” This need has become especially clear in recent months, as the American press has come under virulent direct attack for carrying out its watchdog duties. Upending the traditional media narrative that watchdog accountability journalism is in a long, dismaying decline, The Watchdog Still Barks presents a study of how this most important form of journalism came of age in the digital era at American newspapers. Although the American newspaper industry contracted significantly during the 1990s and 2000s, Fordham professor and former CBS News producer Beth Knobel illustrates through empirical data how the amount of deep watchdog reporting on the newspapers’ studied front pages generally increased over time despite shrinking circulations, low advertising revenue, and pressure to produce the kind of soft news that plays well on social media. Based on the first content analysis to focus specifically on accountability journalism nationally, The Watchdog Still Barks examines the front pages of nine newspapers located across the United States to paint a broad portrait of how public service journalism has changed since 1991 as the advent of the Internet transformed journalism. This portrait of the modern newspaper industry shows how papers of varying sizes and ownership structures around the country marshaled resources for accountability reporting despite significant financial and technological challenges. The Watchdog Still Barks includes original interviews with editors who explain why they are staking their papers’ futures on the one thing that American newspapers still do better than any other segment of the media: watchdog and investigative reporting.

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The essays in this volume ask if and how trinitarian and pluralist discourses can enter into fruitful conversation with one another. Can trinitarian conceptions of divine multiplicity open the Christian tradition to more creative and affirming visions of creaturely identities, difference, and relationality—including the specific difference of religious plurality? Where might the triadic patterning evident in the Christian theological tradition have always exceeded the boundaries of Christian thought and experience? Can this help us to inhabit other religious traditions’ conceptions of divine and/or creaturely reality? The volume also interrogates the possibilities of various discourses on pluralism by putting them in a concrete pluralist context and asking to what extent pluralist discourse can collect within itself a convergent diversity of orthodox, heterodox, postcolonial, process, poststructuralist, liberationist, and feminist sensibilities while avoiding irruptions of conflict, competition, or the logic of mutual exclusion.

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This new edition of An Aquinas Reader contains in one closely knit volume representative selections that reflect every aspect of Aquinas’s philosophy. Divided into three section – Reality, God, and Man – this anthology offers an unrivaled perspective of the full scope and rich variety of Aquinas’s thought. It provides the general reader with an overall survey of one of the most outstanding thinks or all time and reveals the major influence he has had on many of the world’s greatest thinkers. This revised third edition of Clark’s perennial still has all of the exceptional qualities that made An Aquinas Reader a classic, but contains a new introduction, improved format, and an updated bibliography.

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