Search results for ""fordham university press""

What imaginaries, tropes, and media have shaped how we theorize? The Mark of Theory argues that inscription constitutes one of the master metaphors of contemporary theory. As a trope that draws on a wide array of practices of marking, from tattooing to circumcision, from photographic imprints and phonographic grooves to marks on a page, inscription provides an imaginary that orients and irritates theoretical thought. Tracing inscriptive imaginaries from the late nineteenth century to today, The Mark of Theory offers a wide-ranging conceptual genealogy of contemporary thought. Navigating poststructuralism’s attention to figurative language as well as media theory’s attention to objects, phenomena, and practices of mediation, the book works through core questions for how we theorize. Across a range of disciplines and scholarly conversations—from literature and media to anthropology, race and gender, art, psychoanalysis, sound, and ultimately ethics—sites of inscription come to constitute the past legacy of a thought to come, a prehistory of our current moment. In focusing on materiality and mediation The Mark of Theory shows how inscriptive practices shape conceptual thought, as well as political and ethical choices. By contextualizing the fraught relationship between materiality and signification, The Mark of Theory lays the ground for a politics of theory that begins there where theory and politics are no longer conflated.

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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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Cinepoetry analyzes how French poets have remapped poetry through the lens of cinema for more than a century. In showing how poets have drawn on mass culture, technology, and material images to incorporate the idea, technique, and experience of cinema into writing, Wall-Romana documents the long history of cross-media concepts and practices often thought to emerge with the digital. In showing the cinematic consciousness of Mallarmé and Breton and calling for a reappraisal of the influential poetry theory of the early filmmaker Jean Epstein, Cinepoetry reevaluates the bases of literary modernism. The book also explores the crucial link between trauma and trans-medium experiments in the wake of two world wars and highlights the marginal identity of cinepoets who were often Jewish, gay, foreign-born, or on the margins. What results is a broad rethinking of the relationship between film and literature. The episteme of cinema, the book demonstates, reached the very core of its supposedly highbrow rival, while at the same time modern poetry cultivated the technocultural savvy that is found today in slams, e-poetry, and poetic-digital hybrids.

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Almost all twentieth-century philosophy stresses the immanence of death in human life—as drive (Freud), as the context of Being (Heidegger), as the essence of our defining ethics (Levinas), or as language (de Man, Blanchot). In Death’s Following, John Limon makes use of literary analysis (of Sebald, Bernhard, and Stoppard), cultural analysis, and autobiography to argue that death is best conceived as always transcendentally beyond ourselves, neither immanent nor imminent. Adapting Kierkegaard’s variations on the theme of Abraham’s near-sacrifice of Isaac while refocusing the emphasis onto Isaac, Limon argues that death should be imagined as if hiding at the end of an inexplicable journey to Moriah. The point is not to evade or ignore death but to conceive it more truly, repulsively, and pervasively in its camouflage: for example, in jokes, in logical puzzles, in bowdlerized folk songs. The first of Limon’s two key concepts is adulthood: the prolonged anti-ritual for experiencing the full distance on the look of death. His second is dirtiness, as theorized in a Jewish joke, a logical exemplum, and T. S. Eliot’s “Ash Wednesday”: In each case, unseen dirt on foreheads suggests the invisibility of inferred death. Not recognizing death immediately or admitting its immanence and imminence is for Heidegger the defining characteristic of the “they,” humanity in its inauthentic social escapism. But Limon vouches throughout for the mediocrity of the “they” in its dirty and ludicrous adulthood. Mediocrity is the privileged position for previewing death, in Limon’s opinion: practice for being forgotten. In refusing the call of twentieth-century philosophy to face death courageously, Limon urges the ethical and aesthetic value of mediocre anti-heroism.

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Access to a broad range of different political views and cultural expressions is often regarded as a self-evident value in both theoretical and political debates on media and democracy. Pluralism is commonly accepted as a guiding principle of media policy in addressing media concentration, the role of public service media, or more recently such questions as how to respond to search engines, social networking sites, and citizen media. However, opinions on the meaning and nature of media pluralism as a concept vary widely, and definitions of it can easily be adjusted to suit different political purposes. Rethinking Media Pluralism contends that the notions of media pluralism and diversity have been reduced to empty catchphrases or conflated with consumer choice and market competition. In this narrow logic, key questions about social and political values, democracy, and citizenship are left unexamined. In this provocative new book, Kari Karppinen argues that media pluralism needs to be rescued from its depoliticized uses and re-imagined more broadly as a normative value that refers to the distribution of communicative power in the public sphere. Instead of something that could simply be measured through the number of media outlets available, media pluralism should be understood in terms of its ability to challenge inequalities and create a more democratic public sphere.

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Exploring the subject of Jewish philosophy as a controversial construction site of the project of modernity, this book examines the implications of the different and often conflicting notions that drive the debate on the question of what Jewish philosophy is or could be. The idea of Jewish philosophy begs the question of philosophy as such. But “Jewish philosophy” does not just reflect what “philosophy” lacks. Rather, it challenges the project of philosophy itself. Examining the thought of Spinoza, Moses Mendelssohn, Heinrich Heine, Hermann Cohen Franz Rosenzweig, Martin Buber, Margarete Susman, Hermann Levin Goldschmidt, and others, the book highlights how the most philosophic moments of their works are those in which specific concerns of their “Jewish questions” inform the rethinking of philosophy’s disciplinarity in principal terms. The long overdue recognition of the modernity that informs the critical trajectories of Jewish philosophers from Spinoza and Mendelssohn to the present emancipates not just “Jewish philosophy” from an infelicitous pigeonhole these philosophers so pointedly sought to reject but, more important, emancipates philosophy from its false claims to universalism.

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This volume explores the three normative sciences that Peirce distinguished (aesthetics, ethics, and logic) and their relation to phenomenology and metaphysics. The essays approach this topic from a variety of angles, ranging from questions concerning the normativity of logic to an application of Peirce’s semiotics to John Coltrane’s “A Love Supreme.” A recurrent question throughout is whether a moral theory can be grounded in Peirce’s work, despite his rather vehement denial that this can be done. Some essays ask whether a dichotomy exists between theoretical and practical ethics. Other essays show that Peirce’s philosophy embraces meliorism, examine the role played by self-control, seek to ground communication theory in Peirce’s speculative rhetoric, or examine the normative aspect of the notion of truth.

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The port of New York, Manhattan Harbor, is always bustling; any resident of or visitor to New York is quick to recognize the integral part the port plays in the life of the city, but the vessels that keep it alive are rarely focused on. In these six stories, Brian Cudahy provides us with a unique and wonderful tour of the port of New York through the 20th century. From the Iron Steamboat Company to the Norwiegan Cruise lines, Around Manhattan Island is a treasure for all with an interest in maritime history, and for all who love New York.

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Through Narcissus' Glass Darkly presents a genealogy and critique of the ideal of conscience in modern philosophical theology, particularly in the writings of Hobbes, Rousseau, and Kant. It shows why the apparently emancipatory rejection of heteronomy compromised the ideal of self-legislated freedom. David Pacini argues that, despite its advocacy of the popular political value of common understanding, the modern religion of conscience has become the Achilles' heel of both Kantian and Freudian thought. It is doomed to succumb to its own fundamentally narcissistic or self-relating orientation. Avoiding the tenacious cliché that the luminaries of modern philosophy simply replaced God with the self, David Pacini argues that the modern religion of conscience emerges out of a far more radical kind of disenchantment, one in which both God and self are de-divinized. Bereft of divinity, the God of modernity becomes empty; the self of modernity, in its autonomy, becomes hopelessly tied to dissociation from origins and to loss of a world. Left only to itself, the conscientious individual has only the world it legitimates through self-relating. But given that any other world is inconceivable, the conscientious individual can never know whether its world is just or merely the expression of self-interest. Paradoxically, Pacini argues, the most formidable proponents of the modern religion of conscience share with their critics a common problem: the self-legislating self has become both indispensable and impossible within much of modern philosophy and theology. This unique and interdisciplinary interpretation of conscience makes an important contribution for scholars and students of modern philosophy, Christian theology, psychoanalytic theory, and literary criticism.

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Many contemporary constructivists are particularly attuned to Dewey's penetrating criticism of traditional epistemology, which offers rich alternatives for understanding processes of learning and education, knowledge and truth, and experience and culture. This book, the result of cooperation between the Center for Dewey Studies at Southern Illinois University Carbondale, and the Dewey Center at the University of Cologne, provides an excellent example of the international character of pragmatist studies against the backdrop of constructivist concerns. As a part of their exploration of the many points of contact between classical pragmatism and contemporary constructivism, its contributors turn their attention to theories of interaction and transaction, communication and culture, learning and education, community and democracy, theory and practice, and inquiry and methods. Part One is a basic survey of Dewey's pragmatism and its implications for contemporary constructivism. Part Two examines the implications of the connections between Deweyan pragmatism and contemporary constructivism. Part Three presents a lively exchange among the contributors, as they challenge one another and defend their positions and perspectives. As they seek common ground, they articulate concepts such as power, truth, relativism, inquiry, and democracy from pragmatist and interactive constructivist vantage points in ways that are designed to render the preceding essays even more accessible. This concluding discussion demonstrates both the enduring relevance of classical pragmatism and the challenge of its reconstruction from the perspective of the Cologne program of interactive constructivism.

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A New Birth of Freedom: The Republican Party and Freedmen’s Rights, 1861–1866, is an account of how laws, policies and constitutional amendments defining and protecting the personal liberty and civil rights of the country’s African American population were adopted during the Civil War. A study in legal and constitutional history, it complements and forms a necessary predicate to the social history of emancipation that is the principal focus of contemporary Civil War scholarship. The relevance of the legal dimension in the struggle for black freedom is attested by the observation that many slaves "learned the letter of the law so they could seemingly recite from memory" passages from congressional measures prohibiting the return of escaped slaves to disloyal owners and guaranteeing their personal liberty.

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This volume is a collection of five satires from the Reformation period, written between 1517 and 1526. In her Introduction to the work, Rummel explains that the battle between reformers and champions of the old faith was waged on many fronts, "not only by preachers thundering from the pulpits, theologians facing each other in acrimonious disputations, and church authorities issuing censures and condemnations." This collection focuses on the impact and importance of a supporting cast of satirists whose ad hoc productions reached a wider audience, in a more visceral manner, than the rational approach which typified scholarly theological arguments. Rummel explains: "Satire, a genre that requires finely honed language skills, was the preferred weapon of the humanists, who by and large sympathizes with the reformers." The humanists and reformers were often so closely associated in the reading public’s mind that the earliest phase of the Reformation was sometimes interpreted as a quarrel between philogists and theologians, a manifestation of professional jealousies. Thus Erasmus claimed that the debates of his time were the result of antagonism between the faculties of Arts and Theology. Three of the selections contained in the volume represent the Reformers, and two support the Catholics, the "Papists" of the title. These satirical essays, circulated widely among educated laypersons, use wit and biting humor to ridicule and discredit their adversaries and belong to a genre which was part of a larger body of sixteenth-century satire. The proliferation of satires became a concern of authorities who moved to suppress what they called "hate-mongering." Officials banned the publication of anonymously authored writings, effectively ending the publication of the satires, which were largely published either anonymously or carried only the name of the publisher. As a result, many of the pieces did not survive to the present day, many more are only known to us through obscure references in other literature. This volume brings to light five of these satiric pieces, written in the pivotal period when the Reformation ceased to be a protest and organized itself as a full-fledged movement. The topical issues featured in each satire are brought into historical context by a headnote explaining the circumstances surrounding its publication and giving bibliographical information about the satire’s author. The witty style makes this collection entertaining reading and the impact of these writings sheds new light on the history of the Reformation.

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This volume directs attention to the teaching of Jesus; it introduces the question of how the imagination has to work in order to retrieve the teaching of Jesus and apply it to actual life in our day. Teachers and preachers are engaged in this work all the time, but upon examination it involves a process that bears reflection. We live in a world that is so different from the world in which Jesus taught that many ask about its practicability relative to our complex everyday lives. The volume turns to three authors who work at this, have thought through present-day theory of interpretation, and respond to basic questions that explain the adjustments that allow us to apply Jesus’ teaching to our dilemmas with interpretation that remain faithful to the content that he proposed. Sandra Schneiders turns to modern hermeneutics, the theory of interpretation, and explains what is going on in the human mind that allows us to say that present-day interpretation, while different from Jesus because our “worlds” are different, corresponds to what Jesus communicated in the past relative to his world. William Spohn pushes the same idea further to concrete examples of how analogy, sameness and difference together, both binds the imagination to Jesus and frees us to see new relevance for Jesus’ actual teaching. And Lisa Sowle Cahill takes the spirit of the other two into the social order to show how Jesus’ teaching has a real relevance for the highly complex societies in which we live today. The logics of these three authors offer models for what is going on in all of the Past Light on Present Life volumes as they represent different historical periods and distinct themes in Western Christian spirituality.

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The Mother, the Politician, and the Guerrilla intervenes in discussions on decolonialism and feminism by introducing the example of the Kurdish Women’s Freedom Movement. Üstündağ shows how the practices and the concepts of the movement contribute to debates on how the past, present, and future can be critically rethought in revolutionary ways. In the movement’s images, figures, voices, bodies, and their reverberations Üstündağ elaborates a new political imagination that has emerged in Kurdistan through women’s acts and speech. This political imagination unfolds between flesh, body, voice, language. It is the result of Kurdish women’s desire to find new ways of being and becoming, between the necessary and the possible. Focusing on the figures of the mother, the woman politician and woman guerilla, Üstündağ argues that the Kurdish Women’s Freedom Movement changes what politics consists of, including its matter, relationality, temporality, and spatiality. Although anchored in the specific Kurdish experiences, the book puts the movement into conversation with feminist political theory, psychoanalysis, Black Studies, Queer Studies, and Decolonial Studies. In solidarity with the Kurdish Movement’s tradition of resistance to History with a capital H that Kurds have built through reiterated performance, the book seeks to establish what new entanglements with wide-ranging thought the movement offers as a provocation for contemporary politics.

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In the timber plantations in northeastern South Africa, laborers work long hours among tall, swaying lines of eucalypts, on land once theirs. In 2008, at the height of the HIV/AIDS crisis, timber corporations distributed hot cooked meals as a nutrition intervention to bolster falling productivity and profits. But life and sustenance are about much more than calories and machinic bodies. What is at stake is the nurturing of capacity across all domains of life—physical, relational, cosmological—in the form of amandla. An Nguni word meaning power, strength or capacity, amandla organizes ordinary concerns with one’s abilities to earn a wage, to strengthen one’s body, and to take care of others; it describes the potency of medicines and sexual vitality; and it captures a history of anti-colonial and anti-apartheid struggle for freedom. The ordinary actions coordinated by and directed at amandla do not obscure the wounding effects of plantation labor or the long history of racial oppression, but rather form the basis of what the Algerian artist Kader Attia calls repair. In this captivating ethnography, Cousins examines how amandla, as the primary material of the work of repair, anchors ordinary scenes of living and working in and around the plantations. As a space of exploitation that enables the global paper and packaging industry to extract labor power, the plantation depends on the availability of creative action in ordinary life to capitalize on bodily capacity. The Work of Repair is a fine-grained exploration of the relationships between laborers in the timber plantations of KwaZulu-Natal, and the historical decompositions and reinventions of the milieu of those livelihoods and lives. Offering a fresh approach to the existential, ethical and political stakes of ethnography from and of late liberal South Africa, the book attends to urgent questions of postapartheid life: the fate of employment; the role of the state in providing welfare and access to treatment; the regulation of popular curatives; the queering of kinship; and the future of custom and its territories. Through detailed descriptions, Cousins explicates the important and fragile techniques that constitute the work of repair: the effort to augment one’s capacity in a way that draws on, acknowledges, and reimagines the wounds of history, keeping open the possibility of a future through and with others.

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This book informs the public for the first time about the impact of American psychiatry on soldiers during World War II. Breaking Point is the first in-depth history of American psychiatry in World War II. Drawn from unpublished primary documents, oral histories, and the author’s personal interviews and correspondence over years with key psychiatric and military policymakers, it begins with Franklin Roosevelt’s endorsement of a universal Selective Service psychiatric examination followed by Army and Navy pre- and post-induction examinations. Ultimately, 2.5 million men and women were rejected or discharged from military service on neuropsychiatric grounds. Never before or since has the United States engaged in such a program. In designing Selective Service Medical Circular No. 1, psychiatrist Harry Stack Sullivan assumed psychiatrists could predict who might break down or falter in military service or even in civilian life thereafter. While many American and European psychiatrists questioned this belief, and huge numbers of American psychiatric casualties soon raised questions about screening’s validity, psychiatric and military leaders persisted in 1942 and 1943 in endorsing ever tougher screening and little else. Soon, families complained of fathers and teens being drafted instead of being identified as psychiatric 4Fs, and Blacks and Native Americans, among others, complained of bias. A frustrated General George S. Patton famously slapped two “malingering” neuropsychiatric patients in Sicily (a sentiment shared by Marshall and Eisenhower, though they favored a tamer style). Yet psychiatric rejections, evacuations, and discharges mounted. While psychiatrist Roy Grinker and a few others treated soldiers close to the front in Tunisia in early 1943, this was the exception. But as demand for manpower soared and psychiatrists finally went to the field and saw that combat itself, not “predisposition,” precipitated breakdown, leading military psychiatrists switched their emphasis from screening to prevention and treatment. But this switch was too little too late and slowed by a year-long series of Inspector General investigations even while numbers of psychiatric casualties soared. Ironically, despite and even partly because of psychiatrists’ wartime performance, plus the emotional toll of war, postwar America soon witnessed a dramatic growth in numbers, popularity, and influence of the profession, culminating in the National Mental Health Act (1946). But veterans with “PTSD,” not recognized until 1980, were largely neglected.

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Over the last few decades, vibrant debates regarding post-secularism have found inspiration and provocation in the works of Sigmund Freud. A new interest in psychoanalysis's relation to society has emerged, allowing Freud’s account of the interdependence of religion, ethics, and violence to gain currency in recent debates on modernity. In that context, the pivotal role of Freud’s masterpiece, Moses and Monotheism, is widely recognized. Freud and Monotheism critically examines a range of discourses surrounding Freud and Moses, taking as its entry point Freud’s relations to Judaism, his conception of tradition and history, his theory of the mind, and his model of transgenerational inheritance. Highlighting the broad impact of Moses and Monotheism across the humanities, contributors from philosophy, comparative literature, cultural studies, Jewish studies, psychoanalysis, and Egyptology come together to illuminate Freud’s book and the modern world with which it grapples.

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Comparing the radical aesthetic and social experiments undertaken by two exile intellectuals, Experiments in Exile charts a desire in their work to formulate alternative theories of citizenship, wherein common reception of popular cultural forms is linked to a potentially expanded, non-exclusive polity. By carefully analyzing the materiality of the multiply-lined, multiply voiced writing of the “undocuments” that record these social experiments and relay their prophetic descriptions of and instructions for the new social worlds they wished to forge and inhabit, however, it argues that their projects ultimately challenge rather than seek to rehabilitate normative conceptions of citizens and polities as well as authors and artworks. James and Oiticica’s experiments recall the insurgent sociality of “the motley crew” historians Peter Linebaugh and Marcus Rediker describe in The Many-Headed Hydra, their study of the trans-Atlantic, cross-gendered, multi-racial working class of the seventeenth and eighteenth centuries. Reading James’s and Oiticica’s projects against the grain of Linebaugh and Rediker’s inability to find evidence of that sociality’s persistence or futurity, it shows how James and Oiticica gravitate toward and seek to relay the ongoing renewal of dissident, dissonant social forms, which are for them always also aesthetic forms, in the barrack-yards of Port-of-Spain and the favelas of Rio de Janeiro, the assembly lines of Detroit and the streets of the New York. The formal openness and performative multiplicity that manifests itself at the place where writing and organizing converge invokes that sociality and provokes its ongoing re-invention. Their writing extends a radical, collective Afro-diasporic intellectuality, an aesthetic sociality of blackness, where blackness is understood not as the eclipse, but the ongoing transformative conservation of the motley crew’s multi-raciality. Blackness is further instantiated in the interracial and queer sexual relations, and in a new sexual metaphorics of production and reproduction, whose disruption and reconfiguration of gender structures the collaborations from which James’s and Oiticica’s undocuments emerge, orienting them towards new forms of social, aesthetic and intellectual life.

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What does it mean to be nude? What does the nude do? In a series of constantly surprising reflections, Jean-Luc Nancy and Federico Ferrari encounter the nude as an opportunity for thinking in a way that is stripped bare of all received meanings and preconceived forms. In the course of engagements with twenty-six separate images, the authors show how the nudes produced by painters and photographers expose this bareness of thought and leave us naked on the verge of a sense that is always nascent, always fleeting, on the surface of the skin, on the surface of the image. While the nude is a symbol of truth in philosophy and art alike, what the nude definitively and uniquely reveals is unclear. In Being Nude: The Skin of Images, the authors argue that the nude is always presented as both vulnerable in its exposure and shy of conceptualization, giving a sense of the ultimate ineffability of the meaning of being. Although the nude represents the revealed nature of truth, nude figures hold a part of themselves back, keeping in reserve the reality of their history, parts of their present selves, and also their future possibilities for change, development, and demise. Skin is itself a type of clothing, and stripping away exterior layers of fabric does not necessarily lead to grasping the truth. In this way, the difference between being clothed and being nude is diminished. The images that inspire the authors to contemplate the nudity of being show many ways in which one can and cannot be nude, and many ways of being in relation to oneself and to others, clothed and unclothed.

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The Singularity of Being presents a Lacanian vision of what makes each of us an inimitable and irreplaceable creature. It argues that, unlike the “subject” (who comes into existence as a result of symbolic prohibition) or the “person” (who is aligned with the narcissistic conceits of the imaginary), the singular self emerges in response to a galvanizing directive arising from the real. This directive carries the force of an obligation that cannot be resisted and that summons the individual to a “character” beyond his or her social investments. Consequently, singularity expresses something about the individual’s non-negotiable distinctiveness, eccentricity, or idiosyncrasy at the same time it prevents both symbolic and imaginary closure. It opens to layers of rebelliousness, indicating that there are components of human life exceeding the realm of normative sociality. Written with an unusual blend of rigor and clarity, The Singularity of Being combines incisive readings of Lacan with the best insights of recent Lacanian theory to reach beyond the dogmas of the field. Moving from what, thanks in part to Slavoj Žižek, has come to be known as the “ethics of the act” to a nuanced interpretation of Lacan’s “ethics of sublimation,” the book offers a sweeping overview of Lacan’s thought while making an original contribution to contemporary theory and ethics. Aimed at specialists and nonspecialists alike, the book manages to educate at the same time as it intervenes in current debates about subjectivity, agency, resistance, creativity, the self–other relationship, and effective political and ethical action. By focusing on the Lacanian real, Ruti honors the uniqueness of subjective experience without losing sight of the social and intersubjective components of human life.

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Athens, Still Remains is an extended commentary on a series of photographs of contemporary Athens by the French photographer Jean-François Bonhomme. But in Derrida’s hands commentary always has a way of unfolding or, better, developing in several unexpected and mutually illuminating directions. First published in French and Greek in 1996, Athens, Still Remains is Derrida’s most sustained analysis of the photographic medium in relationship to the history of philosophy and his most personal reflection on that medium. At once photographic analysis, philosophical essay, and autobiographical narrative, Athens, Still Remains presents an original theory of photography and throws a fascinating light on Derrida’s life and work. The book begins with a sort of verbal snapshot or aphorism that haunts the entire book: “we owe ourselves to death.” Reading this phrase through Bonhomme’s photographs of both the ruins of ancient Athens and contemporary scenes of a still-living Athens that is also on its way to ruin and death, Derrida interrogates a philosophical tradition that runs from Socrates to Heidegger in which the human—and especially the philosopher—is thought to owe himself to death, to a certain thought of death or comportment with regard to death. Combining philosophical speculations on mourning and death, event and repetition, and time and difference with incisive commentary on Bonhomme’s photographs and a narrative of Derrida’s 1995 trip to Greece, Athens, Still Remains is one of Derrida’s most accessible, personal, and moving works without being, for all that, any less philosophical. As Derrida reminds us, the word photography—an eminently Greek word—means “the writing of light,” and it brings together today into a single frame contemporary questions about the work of art in the age of mechanical reproduction and much older questions about the relationship between light, revelation, and truth—in other words, an entire philosophical tradition that first came to light in the shadow of the Acropolis.

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How do communities consent to difference? How do they recognize and create the space and time necessary for the differences and disabilities of those who constitute them? Christian congregations often make assumptions about the shared abilities, practices, and experiences that are necessary for communal worship. The author of this provocative new book takes a hard look at these assumptions through a detailed ethnographic study of an unusual religious community where more than half the congregants live with diagnoses of mental illness, many coming to the church from personal care homes or independent living facilities. Here, people’s participation in worship disrupts and extends the formal orders of worship. Whenever one worships God at Sacred Family Church, there is someone who is doing it differently. Here, the author argues, the central elements and the participation in the symbols of Christian worship raise questions rather than supply clear markers of unity, prompting the question, What do you need in order to have a church that assumes difference at its heart? Based on three years of ethnographic research, The Disabled Church describes how the Sacred Family community, comprising people with very different mental abilities, backgrounds, and resources, sustains and embodies a common religious identity. It explores how an ethic of difference is both helped and hindered by a church’s embodied theology. Paying careful attention to how these congregants improvise forms of access to a common liturgy, this book offers a groundbreaking theology of worship that engages both the fragility and beauty revealed by difference within the church. As liturgy requires consent to difference rather than coercion, an aesthetic approach to differences within Christian liturgy provides a frame for congregations and Christian liturgists to pay attention to the differences and disabilities of worshippers. This book creates a distinctive conversation between critical disability studies, liturgical aesthetics, and ethnographic theology, offering an original perspective on the relationship between beauty and disability within Christian communities. Here is a transformational theological aesthetics of Christian liturgy that prioritizes human difference and argues for the importance of the Disabled Church.

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Beyond the Mother Tongue examines distinct forms of multilingualism, such as writing in one socially unsanctioned “mother tongue” about another language (Franz Kafka); mobilizing words of foreign derivation as part of a multilingual constellation within one language (Theodor W. Adorno); producing an oeuvre in two separate languages simultaneously (Yoko Tawada); and mixing different languages, codes, and registers within one text (Feridun Zaimoglu).

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Named 'Top 6' South Asia studies publications of 2016 by the British Association for South Asian Studies The Alchemy of Empire unravels the non-European origins of Enlightenment science. Focusing on the abject materials of empire-building, this study traces the genealogies of substances like mud, mortar, ice, and paper, as well as forms of knowledge like inoculation. Showing how East India Company employees deployed the paradigm of alchemy in order to make sense of the new worlds they confronted, Rajani Sudan argues that the Enlightenment was born largely out of Europe’s (and Britain’s) sense of insecurity and inferiority in the early modern world. Plumbing the depths of the imperial archive, Sudan uncovers the history of the British Enlightenment in the literary artifacts of the long eighteenth century, from the correspondence of the East India Company and the papers of the Royal Society to the poetry of Alexander Pope and the novels of Jane Austen.

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Heidegger is the only thinker of his generation whose philosophy of technology is still widely read today. In it, he made three basic claims. First, he asserted that the essence of technology is not technological--that technology is not a neutral instrumentality. Second, he claimed that there is a qualitative difference between modern and traditional technologies. Third and most interestingly, he claimed that technology is a metaphysical perspective, a paradigmatic view of the whole of nature. Although Martin Heidegger remains recognized as a founder of the philosophy of technology, in the last sixty years a whole new world of technologies has appeared—bio-, nano-, info-, and imaging. With technology, time moves fast. Does philosophical time move, too? How adequate is Heidegger’s thinking now for understanding today’s technological advances? After an extensive Introduction that places Heidegger within the thinking about technology typical of his time, the author, a prominent philosopher of technology, reexamines Heidegger’s positions from multiple perspectives—historical, pragmatic, anti-Romantic and postphenomenological. His critiques invert Heidegger’s essentialism and phenomenologically analyze Heidegger’s favored and disfavored technologies. In conclusion, he undertakes a concrete analysis of the technologies Heidegger used to produce his writing and discovers heretofore undiscussed and ironic results. Overall, the book not only serves as an excellent introduction Heidegger’s philosophy of technology and a corrective in outlining its limitations, it indicates a postphenomenological counter-strategy for technological analysis, one that would look at the production of technology in practice, based on observing its forms of embodied activity.

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Life on Earth is facing a mass extinction event of our own making. Human activity is changing the biology and the meaning of extinction. What Is Extinction? examines several key moments that have come to define the terms of extinction over the past two centuries, exploring instances of animal and human finitude and the cultural forms used to document and interpret these events. Offering a critical theory for the critically endangered, Joshua Schuster proposes that different discourses of limits and lastness appear in specific extinction events over time as a response to changing attitudes toward species frailty. Understanding these extinction events also involves examining what happens when the conceptual and cultural forms used to account for species finitude are pressed to their limits as well. Schuster provides close readings of several case studies of extinction that bring together environmental humanities and multispecies methods with media-specific analyses at the terminus of life. What Is Extinction? delves into the development of last animal photography, the anthropological and psychoanalytic fascination with human origins and ends, the invention of new literary genres of last fictions, the rise of new extreme biopolitics in the Third Reich that attempted to change the meaning of extinction, and the current pursuit of de-extinction technologies. Schuster offers timely interpretations of how definitions and visions of extinction have changed in the past and continue to change in the present.

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A revelatory portrait of McCarthy-era Manhattan—back in print! It is 1948 in Manhattan. Aspiring reporter Sylvia Golubowsky pays her dues in the steno pool at the tabloid New York Star, along with sixteen other girls whose eyes are on the back of the chair in front of them, the next step up the ladder. At the rival paper across town, gossip columnist Austin Van Cleeve rules New York and Washington with his venomous pen. In the Village, Columbia University graduate Cal Byfield is stuck flipping burgers to support his dream of a Negro theater on Broadway. Against the backdrop of post–World War II New York City and under the growing shadow of the Red Scare, these three indelible characters collide with one another amidst the larger drama of the historical moment. In a fresh re-interpretation of the McCarthy era, Sarah Schulman reframes our understanding of the “blacklist” to show how racial and sexual discrimination create their own ongoing exclusions and how the politics of treachery affect the most intimate relationships. First published in 1998, Shimmer draws parallels between the McCarthy era and contemporary American life and upends the tropes of film noir, pulp fiction, and set pieces of midcentury America by positioning a Black man and a queer Jewish woman as emblematic Americans. In a story set before the advent of the collective revolutionary movements of the 1960s, Cal and Sylvia learn the hard way that the American Dream was not available to them. This new edition of Shimmer includes a postscript by the author.

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What is between us and the Christians is a deep dark affair which will go for another hundred generations . . .” (Amos Oz, Judas) Among the great social shifts of the post–World War II era is the unlikely sea-change in Jewish Christian relations. We read each other’s scriptures and openly discuss differences as well as similarities. Yet many such encounters have become rote and predictable. Powerful emotions stirred up by these conversations are often dismissed or ignored. Demonstrating how such emotions as shame, envy, and desire can inform these encounters, Holy Envy: Writing in the Jewish Christian Borderzone charts a new way of thinking about interreligious relations. Moreover, by focusing on modern and contemporary writers (novelists and poets) who traffic in the volatile space between Judaism and Christianity, the book calls attention to the creative implications of these intense encounters. While recognizing a long-overdue need to address a fundamentally Christian narrative underwriting twentieth century American verse, Holy Envy does more than represent Christianity as an aesthetically coercive force, or as an adversarial other. For the book also suggests how literature can excavate an alternative interreligious space, at once risky and generative. In bringing together recent accounts of Jewish Christian relations, affect theory, and poetics, Holy Envy offers new ways into difficult and urgent, conversations about interreligious encounters. Holy Envy is sure to engage readers who are interested in literature, religion, and, above all, interfaith dialogue.

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This book tells the story of how a team of colleagues at Boston College took an unusual approach (working with a design consultancy) to renewing their core and in the process energized administrators, faculty, and students to view liberal arts education as an ongoing process of innovation. It aims to provide insight into what they did and why they did it and to provide a candid account of what has worked and what has not worked. Although all institutions are different, they believe their experiences can provide guidance to others who want to change their general education curriculum or who are being asked to teach core or general education courses in new ways. The book also includes short essays by a number of faculty colleagues who have been teaching in BC’s new innovative core courses, providing practical advice about the challenges of trying interdisciplinary teaching, team teaching, project-or problem-based learning, intentional reflection, and other new structures and pedagogies for the first time. It will also address some of the nuts and bolts issues they have encountered when trying to create structures to make curriculum change sustainable over time and to foster ongoing innovation.

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This book informs the public for the first time about the impact of American psychiatry on soldiers during World War II. Breaking Point is the first in-depth history of American psychiatry in World War II. Drawn from unpublished primary documents, oral histories, and the author’s personal interviews and correspondence over years with key psychiatric and military policymakers, it begins with Franklin Roosevelt’s endorsement of a universal Selective Service psychiatric examination followed by Army and Navy pre- and post-induction examinations. Ultimately, 2.5 million men and women were rejected or discharged from military service on neuropsychiatric grounds. Never before or since has the United States engaged in such a program. In designing Selective Service Medical Circular No. 1, psychiatrist Harry Stack Sullivan assumed psychiatrists could predict who might break down or falter in military service or even in civilian life thereafter. While many American and European psychiatrists questioned this belief, and huge numbers of American psychiatric casualties soon raised questions about screening’s validity, psychiatric and military leaders persisted in 1942 and 1943 in endorsing ever tougher screening and little else. Soon, families complained of fathers and teens being drafted instead of being identified as psychiatric 4Fs, and Blacks and Native Americans, among others, complained of bias. A frustrated General George S. Patton famously slapped two “malingering” neuropsychiatric patients in Sicily (a sentiment shared by Marshall and Eisenhower, though they favored a tamer style). Yet psychiatric rejections, evacuations, and discharges mounted. While psychiatrist Roy Grinker and a few others treated soldiers close to the front in Tunisia in early 1943, this was the exception. But as demand for manpower soared and psychiatrists finally went to the field and saw that combat itself, not “predisposition,” precipitated breakdown, leading military psychiatrists switched their emphasis from screening to prevention and treatment. But this switch was too little too late and slowed by a year-long series of Inspector General investigations even while numbers of psychiatric casualties soared. Ironically, despite and even partly because of psychiatrists’ wartime performance, plus the emotional toll of war, postwar America soon witnessed a dramatic growth in numbers, popularity, and influence of the profession, culminating in the National Mental Health Act (1946). But veterans with “PTSD,” not recognized until 1980, were largely neglected.

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A major social and political phenomenon of how a community overcame overwhelming opposition and obstacles to build the Brooklyn Bridge Park. Stretching along a waterfront that faces one of the world’s greatest harbors and storied skylines, Brooklyn Bridge Park is among the largest and most significant public projects to be built in New York in a generation. It has transformed a decrepit industrial waterfront into a new public use that is both a reflection and an engine of Brooklyn’s resurgence in the twenty-first century. Brooklyn Bridge Park unravels the many obstacles faced during the development of the park and suggests solutions that can be applied to important economic and planning issues around the world. Situated below the quiet precincts of Brooklyn Heights, a strip of moribund structures that formerly served bustling port activity became the site of a prolonged battle. The Port Authority of New York and New Jersey eyed it as an ideal location for high-rise or commercial development. The idea to build Brooklyn Bridge Park came from local residents and neighborhood leaders looking for less intensive uses of the property. Together, elected officials joined with members of the communities to produce a practical plan, skillfully won a commitment of government funds in a time of fiscal austerity, then persevered through long periods of inaction, abrupt changes of government, two recessions, numerous controversies often accompanied by litigation, and a superstorm. Brooklyn Bridge Park is the success story of a grassroots movement and community planning that united around a common vision. Drawing on the authors’ personal experiences—one as a reporter, the other as a park leader—Brooklyn Bridge Park weaves together contemporaneous reports of events that provide a record of every twist and turn in the story. Interviews with more than sixty people reveal the human dynamics that unfolded in the course of building the park, including attitudes and opinions that arose about class, race, gentrification, commercialization, development, and government. Despite the park’s broad and growing appeal, its creation was lengthy, messy, and often contentious. Brooklyn Bridge Park suggests ways other civic groups can address such hurdles within their own communities.

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In this stunning work chronicling the author’s exploration of his own past—and the lives of many hundreds of thousands of nameless immigrants who struggled alongside his own ancestors—Peter Quinn paints a brilliant new portrait of the Irish-American men and women whose evolving culture and values continue to play such a central role in all of our identities as Americans. In Quinn’s hands, the Irish stereotype of “Paddy” gives way to an image of “Jimmy”—an archetypal Irish-American. From Irish immigration to modern politics, Quinn vibrantly weaves together the story of a remarkable people and their immeasurable contribution to American history and culture.

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Under Representation shows how the founding texts of aesthetic philosophy ground the racial order of the modern world in our concepts of universality, freedom, and humanity. In taking on the relation of aesthetics to race, Lloyd challenges the absence of sustained thought about race in postcolonial studies, as well as the lack of sustained attention to aesthetics in critical race theory. Late Enlightenment discourse on aesthetic experience proposes a decisive account of the conditions of possibility for universal human subjecthood. The aesthetic forges a powerful “racial regime of representation” whose genealogy runs from enlightenment thinkers like Kant and Schiller to late modernist critics like Adorno and Benjamin. For aesthetic philosophy, representation is not just about depiction of diverse humans or inclusion in political or cultural institutions. It is an activity that undergirds the various spheres of human practice and theory, from the most fundamental acts of perception and reflection to the relation of the subject to the political, the economic, and the social. Representation regulates the distribution of racial identifications along a developmental trajectory: The racialized remain “under representation,” on the threshold of humanity and not yet capable of freedom and civility as aesthetic thought defines those attributes. To ignore the aesthetic is thus to overlook its continuing force in the formation of the racial and political structures down to the present. Across five chapters, Under Representation investigates the aesthetic foundations of modern political subjectivity; race and the sublime; the logic of assimilation and the stereotype; the subaltern critique of representation; and the place of magic and the primitive in modernist concepts of art, aura and representation. Both a genealogy and an account of our present, Under Representation ultimately helps show how a political reading of aesthetics can help us build a racial politics adequate for the problems we face today, one that stakes claims more radical than multicultural demands for representation.

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Against the two dominant ethical paradigms of continental philosophy–Emmanuel Levinas’s ethics of the Other and Michel Foucault’s ethics of self-cultivation—The Self-Emptying Subject theorizes an ethics of self-emptying, or kenosis, that reveals the immanence of an impersonal and dispossessed life “without a why.” Rather than aligning immanence with the enclosures of the subject, The Self-Emptying Subject engages the history of Christian mystical theology, modern philosophy, and contemporary theories of the subject to rethink immanence as what precedes and exceeds the very difference between the (human) self and the (divine) other, between the subject and transcendence. By arguing that transcendence operates and subjects life in secular no less than in religious domains, this book challenges the dominant distribution of concepts in contemporary theoretical discourse, which insists on associating transcendence exclusively with religion and theology and immanence exclusively with modern secularity and philosophy. The Self-Emptying Subject argues that it is important to resist framing the relationship between medieval theology and modern philosophy as a transition from the affirmation of divine transcendence to the establishment of autonomous subjects. Through an engagement with Meister Eckhart, G.W.F. Hegel, and Georges Bataille, it uncovers a medieval theological discourse that rejects the primacy of pious subjects and the transcendence of God (Eckhart); retrieves a modern philosophical discourse that critiques the creation of self-standing subjects through a speculative re-writing of the concepts of Christian theology (Hegel); and explores a discursive site that demonstrates the subjecting effects of transcendence across theological and philosophical operations and archives (Bataille). Taken together, these interpretations suggest that if we suspend the antagonistic relationship between theological and philosophical discourses, and decenter our periodizing assumptions and practices, we might encounter a yet unmapped theoretical fecundity of self-emptying that frees life from transcendent powers that incessantly subject it for their own ends.

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Spiritual Grammar identifies a genre of religious literature that until now has not been recognized as such. In this surprising and theoretically nuanced study, F. Dominic Longo reveals how grammatical structures of language addressed in two medieval texts published nearly four centuries apart, from distinct religious traditions, offer a metaphor for how the self is embedded in spiritual reality. Reading The Grammar of Hearts (Nahw al-qulūb) by the great Sufi shaykh and Islamic scholar ‘Abd al-Karīm al-Qushayrī (d. 1074) and Moralized Grammar (Donatus moralizatus) by Christian theologian Jean Gerson (d. 1429), Longo reveals how both authors use the rules of language and syntax to advance their pastoral goals. Indeed, grammar provides the two masters with a fresh way of explaining spiritual reality to their pupils and to discipline the souls of their readers in the hopes that their writings would make others adept in the grammar of the heart.

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When Ivory Towers Were Black lies at the potent intersection of race, urban development, and higher education. It tells the story of how an unparalleled cohort of ethnic minority students earned degrees from a world-class university. The story takes place in New York City at Columbia University’s School of Architecture and spans a decade of institutional evolution that mirrored the emergence and denouement of the Black Power Movement. Chronicling a surprisingly little-known era in U.S. educational, architectural, and urban history, the book traces an evolutionary arc that begins with an unsettling effort to end Columbia’s exercise of authoritarian power on campus and in the community, and ends with an equally unsettling return to the status quo. When Ivory Towers Were Black follows two university units that steered the School of Architecture toward an emancipatory approach to education early along its evolutionary arc: the school’s Division of Planning and the university-wide Ford Foundation–funded Urban Center. It illustrates both units’ struggle to open the ivory tower to ethnic minority students and to involve them, and their revolutionary white peers, in improving Harlem’s slum conditions. The evolutionary arc ends as backlash against reforms wrought by civil rights legislation grew and whites bought into President Richard M. Nixon’s law-and-order agenda. The story is narrated through the oral histories of twenty-four Columbia alumni who received the gift of an Ivy League education during this era of transformation but who exited the School of Architecture to find the doors of their careers all but closed due to Nixon-era urban disinvestment policies. When Ivory Towers Were Black assesses the triumphs and subsequent unraveling of this bold experiment to achieve racial justice in the school and in the nearby Harlem/East Harlem community. It demonstrates how the experiment’s triumphs lived on not only in the lives of the ethnic minority graduates but also as best practices in university/community relationships and in the fields of architecture and urban planning. The book can inform contemporary struggles for racial and economic equality as an array of crushing injustices generate movements similar to those of the 1960s and ’70s. Its first-person portrayal of how a transformative process was reversed can help extend the period of experimentation, and it can also help reopen the door of opportunity to ethnic minority students, who are still in strikingly short supply in elite professions like architecture and planning.

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From the late 1940s through the 1950s, McCarthyism disfigured the American political landscape. Under the altar of anticommunism, domestic Cold War crusaders undermined civil liberties, curtailed equality before the law, and tarnished the ideals of American democracy. In order to preserve freedom, they jettisoned some of its tenets. Congressional committees worked in tandem, although not necessarily in collusion, with the FBI, law firms, university administrations, publishing houses, television networks, movie studios, and a legion of government agencies at the federal, state, and local levels to target “subversive” individuals. Exploring the human consequences of the widespread paranoia that gripped a nation, Red Apple presents the international and domestic context for the experiences of these individuals: the House Un-American Activities Committee, hearings of the Joint Anti-Fascist Refugee Committee, resulting in the incarceration of its chairman, Dr. Edward Barsky, and its executive board; the academic freedom cases of two New York University professors, Lyman Bradley and Edwin Burgum, culminating in their dismissal from the university; the blacklisting of the communist writer Howard Fast and his defection from American communism; the visit of an anguished Dimitri Shostakovich to New York in the spring of 1949; and the attempts by O. John Rogge, the Committee’s lawyer, to find a “third way” in the quest for peace, which led detractors to question which side he was on. Examining real-life experiences at the “ground level,” Deery explores how these six individuals experienced, responded to, and suffered from one of the most savage assaults on civil liberties in American history. Their collective stories illuminate the personal costs of holding dissident political beliefs in the face of intolerance and moral panic that is as relevant today as it was seventy years ago.

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Building on scholarship regarding both biblical and early modern sexualities, Members of His Body protests the Christian defense of marital monogamy. According to the Paul who authors 1 Corinthians, believers would do well to remain single and focus instead on the messiah’s return. According to the Paul who authors Ephesians, plural marriage is the telos of Christian community. Turning to Shakespeare, Will Stockton shows how marriage functions in The Comedy of Errors, The Merchant of Venice, Othello, and The Winter’s Tale as a contested vehicle of Christian embodiment. Juxtaposing the marital theologies of the different Pauls and their later interpreters, Stockton reveals how these plays explore the racial, religious, and gender criteria for marital membership in the body of Christ. These plays further suggest that marital jealousy and paranoia about adultery result in part from a Christian theology of shared embodiment: the communion of believers in Christ. In the wake of recent arguments that expanding marriage rights to gay people will open the door to the cultural acceptance and legalization of plural marriage, Members of His Body reminds us that much Christian theology already looks forward to this end.

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Artifacts of Thinking: Reading Arendt’s “Denktagebuch” offers a path through Hannah Arendt’s recently published Denktagebuch, or “Book of Thoughts.” In this book a number of innovative Arendt scholars come together to ask how we should think about these remarkable writings in the context of Arendt’s published writing and broader political thinking. Unique in its form, the Denktagebuch offers brilliant insights into Arendt’s practice of thinking and writing. Artifacts of Thinking provides an introduction to the Denktagebuch as well as a glimpse of these fascinating but untranslated fragments that reveal not only Arendt’s understanding of “the life of the mind” but her true lived experience of it.

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Arguing that cruelty acquires a new meaning in modernity, The Entrapments of Form follows its evolution through exchanges between French and American literature over the contradictions of Enlightenment (slavery, genocide, libertine aristocratic privilege). Catherine Toal traces Edgar Allan Poe’s influence on the Sadean legacy, Melville’s fictional dramatization of Tocqueville, and Henry James’s response to the aesthetic of his French contemporaries, including Flaubert. The result is not simply a work that provides close readings of key literary texts of the nineteenth century—Benito Cereno, The Turn of the Screw, Les Chants de Maldoror—but one that shows how in this era cruelty develops a specific narrative structure, one that is confirmed by the manner of its negation in twentieth-century philosophy. The final chapters address this shift: the postwar French reception of Sade and the relationship between American cultural theory and the rhetoric of the so-called war on terror.

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Reading with John Clare argues that at the heart of contemporary biopolitical thinking is an insistent repression of poetry. By returning to the moment at which biopolitics is said to emerge simultaneously with romanticism, this project renews our understanding of the operations of contemporary politics and its relation to aesthetics across two centuries. Guyer focuses on a single, exemplary case: the poetry and autobiographical writing of the British poet John Clare (1793–1864). Reading Clare in combination with contemporary theories of biopolitics, Guyer reinterprets romanticism’s political legacies, specifically the belief that romanticism is a direct precursor to the violent nationalisms and redemptive environmentalisms of the twentieth and twenty-first centuries. Guyer offers an alternative account of many of romanticism’s foundational concepts, like home, genius, creativity, and organicism. She shows that contemporary critical theories of biopolitics, despite repeatedly dismissing the aesthetic or poetic dimensions of power as a culpable ideology, emerge within the same rhetorical tradition as the romanticism they denounce. The book thus compels a rethinking of the biopolitical critique of poetry and an attendant reconsideration of romanticism and its concepts.

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Throughout his writing career Nietzsche advocated the affirmation of earthly life as a way to counteract nihilism and asceticism. This volume takes stock of the complexities and wide-ranging perspectives that Nietzsche brings to bear on the problem of life’s becoming on Earth by engaging various interpretative paradigms reaching from existentialist to Darwinist readings of Nietzsche. In an age in which the biological sciences claim to have unlocked the deepest secrets and codes of life, the essays in this volume propose a more skeptical view. Life is both what is closest and what is furthest from us, because life experiments through us as much as we experiment with it, because life keeps our thinking and our habits always moving, in a state of recurring nomadism. Nietzsche’s philosophy is perhaps the clearest expression of the antinomy contained in the idea of “studying” life and in the Socratic ideal of an “examined” life and remains a deep source of wisdom about living.

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How can cradling, handling, or rubbing a text be said, ethically, to have made something happen? What, as readers or interpreters, may come off in our hands in as we maculate or mark the books we read? For Adam Zachary Newton, reading is anembodied practice wherein “ethics” becomes a matter of tact—in the doubled sense of touch and regard. With the image of the book lying in the hands of its readers as insistent refrain, To Make the Hands Impure cuts a provocative cross-disciplinary swath through classical Jewish texts, modern Jewish philosophy, film and performance, literature, translation, and the material text. Newton explores the ethics of reading through a range of texts, from the Talmud and Midrash to Conrad’s Nostromo and Pascal’s Le Mémorial, from works by Henry Darger and Martin Scorsese to the National September 11 Memorial and a synagogue in Havana, Cuba. In separate chapters, he conducts masterly treatments of Emmanuel Levinas, Mikhail Bakhtin, and Stanley Cavell by emphasizing their performances as readers—a trebled orientation to Talmud, novel, and theater/film. To Make the Hands Impure stages the encounter of literary experience and scriptural traditions—the difficult and the holy—through an ambitious, singular, and innovative approach marked in equal measure by erudition and imaginative daring.

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The Interval offers the first sustained analysis of the concept grounding Irigaray’s thought: the constitutive yet incalculable interval of sexual difference. In an extension of Irigaray’s project, Hill takes up her formulation of the interval as a way of rereading Aristotle’s concept of topos and Bergson’s concept of duration. Hill diagnoses a sexed hierarchy at the heart of Aristotle’s and Bergson’s presentations. Yet beyond that phallocentrism, she points out how Aristotle’s theory of topos as a sensible relation between two bodies that differ in being and Bergson’s intuition of duration as an incalculable threshold of becoming are indispensable to the feminist effort to think about sexual difference. Reading Irigaray with Aristotle and Bergson, Hill argues that the interval cannot be grasped as a space between two identities; it must be characterized as the sensible threshold of becoming, constitutive of the very identity of beings. The interval is the place of the possibility of sexed subjectivity and intersubjectivity; the interval is also a threshold of the becoming of sexed forces.

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Heinz von Foerster was the inventor of second-order cybernetics, which recognizes the investigator as part of the system he is investigating. The Beginning of Heaven and Earth Has No Name provides an accessible, nonmathematical, and comprehensive overview of von Foerster’s cybernetic ideas and of the philosophy latent within them. It distills concepts scattered across the lifework of this scientific polymath and influential interdisciplinarian. At the same time, as a book-length interview, it does justice to von Foerster’s élan as a speaker and improviser, his skill as a raconteur. Developed from a week-long conversation between the editors and von Foerster near the end of his life, this work playfully engages von Foerster in developing the difference his notion of second-order cybernetics makes for topics ranging from emergence, life, order, and thermodynamics to observation, recursion, cognition, perception, memory, and communication. The book gives an English-speaking audience a new ease of access to the rich thought and generous spirit of this remarkable and protean thinker.

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To appreciate the life of the Italian immigrant enclave from the great heart of the Italian migration to its settlement in America requires that one come to know how these immigrants saw their communities as colonies of the mother country. Edited with extraordinary skill, Italoamericana: The Literature of the Great Migration, 1880-1943 brings to an English-speaking audience a definitive collection of classic writings on, about, and from the formative years of the Italian-American experience. Originally published in Italian, this landmark collection of translated writings establishes a rich, diverse, and mature sense of Italian-American life by allowing readers to see American society through the eyes of Italian-speaking immigrants. Filled with the voices from the first generation of Italian-American life, the book presents a unique treasury of long-inaccessible writing that embodies a literary canon for Italian-American culture—poetry, drama, journalism, political advocacy, history, memoir, biography, and story—the greater part of which has never before been translated. Italoamericana introduces a new generation of readers to the “Black Hand” and the organized crime of the 1920s, the incredible “pulp” novels by Bernardino Ciambelli, Paolo Pallavicini, Italo Stanco, Corrado Altavilla, the exhilarating “macchiette” by Eduardo Migliaccio (Farfariello) and Tony Ferrazzano, the comedies by Giovanni De Rosalia, Riccardo Cordiferro’s dramas and poems, the poetry of Fanny Vanzi-Mussini and Eduardo Migliaccio. Edited by a leading journalist and scholar, Italoamericana introduces an important but little-known, largely inaccessible Italian-language literary heritage that defined the Italian-American experience. Organized into five sections—“Annals of the Great Exodus,” “Colonial Chronicles,” “On Stage (and Off-Stage),” “Anarchists, Socialist, Fascists, Anti-Fascists,” and “Apocalyptic Integrated / Integrated Apocalyptic Intellectuals”—the volume distinguishes a literary, cultural, and intellectual history that engages the reader in all sorts of archaeological and genealogical work. The original volume in Italian: Italoamericana Vol II: Storia e Letteratura degli Italiani negli Stati Uniti 1880-1943

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We live in an increasingly global, interconnected, and interdependent world, in which various forms of systemic imbalance in power have given birth to a growing demand for genuine pluralism and democracy. As befits a world so interconnected, this book presents a comparative theological and philosophical attempt to construct new underpinnings for the idea of democracy by bringing the Western concept of spirit into dialogue with the East Asian nondualistic and nonhierarchical notion of qi. The book follows the historical adventures of the idea of qi through some of its Confucian and Daoist textual histories in East Asia, mainly Laozi, Zhu Xi, Toegye, Nongmun, and Su-un, and compares them with analogous conceptualizations of the ultimate creative and spiritual power found in the intellectual constellations of Western and/or Christian thought—namely, Whitehead’s Creativity, Hegel’s Geist, Deleuze’s chaosmos, and Catherine Keller’s Tehom. The book adds to the growing body of pneumatocentric (Spirit-centered), panentheistic Christian theologies that emphasize God’s liberating, equalizing, and pluralizing immanence in the cosmos. Furthermore, it injects into the theological and philosophical dialogue between the West and Confucian and Daoist East Asia, which has heretofore been dominated by the American pragmatist and process traditions, a fresh voice shaped by Hegelian, postmodern, and postcolonial thought. This enriches the ways in which the pluralistic and democratic implications of the notion of qi may be articulated. In addition, by offering a valuable introduction to some representative Korean thinkers who are largely unknown to Western scholars, the book advances the study of East Asia and Neo-Confucianism in particular. Last but not least, the book provides a model of Asian contextual theology that draws on the religious and philosophical resources of East Asia to offer a vision of pluralism and democracy. A reader interested in the conversation between the East and West in light of the global reality of political oppression, economic exploitation, and cultural marginalization will find this book informative, engaging, and enlightening.

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Who is my neighbor? As our world has increasingly become a single place, this question posed in the gospel story is heard as an interreligious inquiry. Yet studies of encounter across religious lines have largely been framed as the meeting of male leaders. What difference does it make when women’s voices and experiences are the primary data for thinking about interfaith engagement? Motherhood as Metaphor draws on three historical encounters between women of different faiths: first, the archives of the Maryknoll Sisters working in China before World War II; second, the experiences of women in the feminist movement around the globe; and third, a contemporary interfaith dialogue group in Philadelphia. These sites provide fresh ways of thinking about our being human in the relational, dynamic messiness of our sacred, human lives. Each part features a chapter detailing the historical, archival, and ethnographic evidence of women’s experience in interfaith contact through letters, diaries, speeches, and interviews of women in interfaith settings. A subsequent chapter considers the theological import of these experiences, placing them in conversation with modern theological anthropology, feminist theory, and theology. Women’s experience of motherhood provides a guiding thread through the theological reflections recorded here. This investigation thus offers not only a comparative theology based on believers’ experience rather than on texts alone but also new ways of conceptualizing our being human. The result is an interreligious theology, rooted in the Christian story but also learning across religious lines.

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