Search results for ""Author David Fernbach""

These essays from the 1970s mark the inception of the distinctive project that Jacques Rancière has pursued across forty years, with four interwoven themes: the study of working-class identity, of its philosophical interpretation, of "heretical" knowledge and of the relationship between work and leisure. For the short-lived journal Les Révoltes Logiques, Rancière wrote on subjects ranging across a hundred years, from the California Gold Rush to trade-union collaboration with fascism, from early feminism to the "dictatorship of the proletariat," from the respectability of the Paris Exposition to the disrespectable carousing outside the Paris gates. Rancière characteristically combines telling historical detail with deep insight into the development of the popular mind. In a new preface, he explains why such "rude words" as "people," "factory," "proletarians" and "revolution" still need to be spoken.

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Can the orgasm be explained in historical terms? An almost incommunicable individual emotion yet also a cultural reality, the orgasm is part of, but also escapes, collective experience. The history of the orgasm is that of the hidden body, of forbidden desires, of flesh constrained by taboos and morality. Buried deep in archives and libraries, the documents that shed light on this physical, sometimes libertine, life are nevertheless surprisingly plentiful and have a surprisingly evocative charge. Robert Muchembled's book unearths fascinating sources which suggest that we need to look with a fresh eye at the past and realize that the sublimation of the erotic impulse was far more than simple religious asceticism: it was the hidden driving force of the West until the 1960s. In the sphere of sexual pleasure, England and France have followed parallel paths. The United States remains deeply influenced by this common repressive model, which hedonist Europe has recently abandoned in favour of a malleable sexuality of which woman are the chief beneficiaries. Liberated by the pill from the dangers and anxieties associated with the obligations of reproduction, they can now claim equality with men and uninhibitedly claim pleasure and the orgasm for themselves.

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In Metaphilosophy, Henri Lefebvre works through the implications of Marx's revolutionary thought to consider philosophy's engagement with the world. Lefebvre takes Marx's notion of the "world becoming philosophical and philosophy becoming worldly" as a leitmotif, examining the relation between Hegelian-Marxist supersession and Nietzschean overcoming. Metaphilosophy is conceived of as a transformation of philosophy, developing it into a programme of radical worldwide change. The book demonstrates Lefebvre's threefold debt to Hegel, Marx and Nietzsche, but it also brings a number of other figures into the conversation, including Sartre, Heidegger and Axelos. A key text in Lefebvre's oeuvre,Metaphilosophy is also a milestone in contemporary thinking about philosophy's relation to the world.

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These essays from the 1970s mark the inception of the distinctive project that Jacques Rancière has pursued across forty years, with four interwoven themes: the study of working-class identity, of its philosophical interpretation, of "heretical" knowledge and of the relationship between work and leisure.

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Internationally acclaimed Israeli historian Shlomo Sand made his mark with books such as The Invention of the Jewish People and The Invention of the Land of Israel. Returning here to an early fascination, he turns his attention to the figure of the French intellectual. From his student years in Paris, Sand has repeatedly come up against the "great French thinkers." He has an intimate knowledge of the Parisian intellectual world and its little secrets, on which he draws to overturn certain myths attaching to the figure of the "intellectual" that France prides itself on having invented. Mixing reminiscence and analysis, he revisits a history that, from the Dreyfus Affair through to Charlie Hebdo, seems to him that of a long decline. As a long-time admirer of Zola, Sartre and Camus, Sand is staggered to see what the French intellectual has become today, in such characters as Michel Houellebecq, Eric Zemmour and Alain Finkielkraut. In a work that gives no quarter, and focuses particularly on the Judeophobia and Islamophobia of the elites, he casts on the French intellectual scene a gaze that is both disabused and mordant.

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In 1933 thousands of intellectuals, artists, writers, militants and other opponents of the Nazi regime fled Germany. They were, in the words of Heinrich Mann, "the best of Germany," refusing to remain citizens in this new state that legalized terror and brutality.Exiled across the world, they continued the fight against Nazism in prose, poetry, painting, architecture, film and theater. Weimar in Exile follows these lives, from the rise of national socialism to their return to a ruined homeland, retracing their stories, struggles, setbacks and rare victories.The dignity in exile of Walter Benjamin, Ernst Bloch, Bertolt Brecht, Alfred Döblin, Hanns Eisler, Heinrich Mann, Thomas Mann, Anna Seghers, Ernst Toller, Stefan Zweig and many others provides a counterpoint to the story of Germany under the Nazis.

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The "forgotten" second volume of Capital, Marx's world-shaking analysis of economics, politics, and history, contains the vital discussion of commodity, the cornerstone to Marx's theories.

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Can the orgasm be explained in historical terms? An almost incommunicable individual emotion yet also a cultural reality, the orgasm is part of, but also escapes, collective experience. The history of the orgasm is that of the hidden body, of forbidden desires, of flesh constrained by taboos and morality. Buried deep in archives and libraries, the documents that shed light on this physical, sometimes libertine, life are nevertheless surprisingly plentiful and have a surprisingly evocative charge. Robert Muchembled's book unearths fascinating sources which suggest that we need to look with a fresh eye at the past and realize that the sublimation of the erotic impulse was far more than simple religious asceticism: it was the hidden driving force of the West until the 1960s. In the sphere of sexual pleasure, England and France have followed parallel paths. The United States remains deeply influenced by this common repressive model, which hedonist Europe has recently abandoned in favour of a malleable sexuality of which woman are the chief beneficiaries. Liberated by the pill from the dangers and anxieties associated with the obligations of reproduction, they can now claim equality with men and uninhibitedly claim pleasure and the orgasm for themselves.

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'Civilisation' - a hard term to define. But while every society has a distinctive culture, authentic civilisations must offer those they subjugate an attractive way of life. Their imprint outlasts their imperium.A century ago, Debray argues, there was a European civilisation of which America was an outlying culture; but today the relationship is reversed. 'In 1900, an American of taste was a European in exile; in 2000, a trendy European is a frustrated American - or one waiting for a visa'. Characteristic of American civilization is its three overarching fetishes: space, image and happiness. America is a civilization of space and image, whereas Europe was one of time and writing. And its kitsch infantilism blinds itself to the tragic complexities of human life. A measure of America's success is how its 'globish' jargon has so successfully infiltrated European languages.For Debray, the dominance of American civilisation is a historical fait accompli, yet he sees a model for Europe in Vienna after its exclusion from the German Reich. For decades to come, Europe can still offer a rich cultural seedbed. 'Some will call it decadence, others liberation. Why not both?'

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Epistemology, as generally understood by philosophers of science, is rather remote from the history of science and from historical concerns in general. Rheinberger shows that, from the late nineteenth through the late twentieth century, a parallel, alternative discourse sought to come to terms with the rather fundamental experience of the thoroughgoing scientific changes brought on by the revolution in physics. Philosophers of science and historians of science alike contributed their share to what this essay describes as an ongoing quest to historicize epistemology. Historical epistemology, in this sense, is not so concerned with the knowing subject and its mental capacities. Rather, it envisages science as an ongoing cultural endeavor and tries to assess the conditions under which the sciences in all their diversity take shape and change over time.

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Jewish radicals manned the barricades on the avenues of Petrograd and the alleys of the Warsaw ghetto; they were in the vanguard of those resisting Franco and the Nazis. They originated in Yiddishland, a vast expanse of Eastern Europe that, before the Holocaust, ran from the Baltic Sea to the western edge of Russia and incorporated hundreds of Jewish communities with a combined population of some 11 million people. Within this territory, revolutionaries arose from the Jewish misery of Eastern and Central Europe; they were raised in the fear of God and taught to respect religious tradition, but were caught up in the great current of revolutionary utopian thinking. Socialists, Communists, Bundists, Zionists, Trotskyists, manual workers and intellectuals, they embodied the multifarious activity and radicalism of a Jewish working class that glimpsed the Messiah in the folds of the red flag.Today, the world from which they came has disappeared, dismantled and destroyed by the Nazi genocide. After this irremediable break, there remain only survivors, and the work of memory for red Yiddishland. This book traces the struggles of these militants, their singular trajectories, their oscillation between great hope and doubt, their lost illusions-a red and Jewish gaze on the history of the twentieth century.

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Unfinished at the time of Marx's death in 1883 and first published with a preface by Frederick Engels in 1894, the third volume of Das Kapital strove to combine the theories and concepts of the two previous volumes in order to prove conclusively that capitalism is inherently unworkable as a permanent system for society. Here, Marx asserts controversially that - regardless of the efforts of individual capitalists, public authorities or even generous philanthropists - any market economy is inevitably doomed to endure a series of worsening, explosive crises leading finally to complete collapse. But healso offers an inspirational and compelling prediction: that the end of capitalism will culminate, ultimately, in the birth of a far greater form of society.

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In the past, pandemics were considered divine punishment, but we now understand the biological characteristics of viruses and we know they are spread through social interaction. What used to be divine has become human – all too human, as Nietzsche would say. But while the virus dispels the divine, we are discovering that living beings are more complex and harder to define than we had previously imagined, and also that political power is more complex than we may have thought. And this, argues Nancy, helps us to see why the term ‘biopolitics’ fails to grasp the conditions in which we now find ourselves. Life and politics challenge us together. Our scientific knowledge tells us that we are dependent only on our own technical power, but can we rely on technologies when knowledge itself includes uncertainties? If this is the case for technical power, it is much more so for political power, even when it presents itself as guided by objective data. The virus is a magnifying glass that reveals the contradictions, limitations and frailties of the human condition, calling into question as never before our stubborn belief in progress and our hubristic sense of our own indestructibility as a species.

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In the past, pandemics were considered divine punishment, but we now understand the biological characteristics of viruses and we know they are spread through social interaction. What used to be divine has become human – all too human, as Nietzsche would say. But while the virus dispels the divine, we are discovering that living beings are more complex and harder to define than we had previously imagined, and also that political power is more complex than we may have thought. And this, argues Nancy, helps us to see why the term ‘biopolitics’ fails to grasp the conditions in which we now find ourselves. Life and politics challenge us together. Our scientific knowledge tells us that we are dependent only on our own technical power, but can we rely on technologies when knowledge itself includes uncertainties? If this is the case for technical power, it is much more so for political power, even when it presents itself as guided by objective data. The virus is a magnifying glass that reveals the contradictions, limitations and frailties of the human condition, calling into question as never before our stubborn belief in progress and our hubristic sense of our own indestructibility as a species.

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Our planet's elliptical orbit around the Sun and its billions-of-years existence are facts we take for granted, matters every literate high school student is expected to grasp. But humanity's struggle towards these scientific truths lasted millennia. Few of us have more than the faintest notion of the path we have travelled. Hubert Krivine tells the story of the thinkers and scientists whose work allowed our species to put an age to the planet and pinpoint our place in the solar system. It is a history of bold innovators, with a broad cast of contributors - not only Copernicus, Galileo and Kepler, but Halley, Kelvin, Darwin and Rutherford, among many others. Courage, iniquity, religious dogmatism, genius and blind luck all played a part. This was an epic struggle to free the mind from the constraints of cant, ideology and superstition. From this history, Krivine delineates an invaluable philosophy of science, one today under threat from irrationalism and the fundamentalist movements of East and West, which threaten both what we have attained at great cost and what we still have to learn. Scientific progress is not a sufficient condition for social progress; but it is a necessary one. The Earth is not merely a history of scientific learning, but a stirring defence of Enlightenment values in the quest for human advancement.

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The Earth has entered a new epoch: the Anthropocene. What we are facing is not only an environmental crisis, but a geological revolution of human origin. In two centuries, our planet has tipped into a state unknown for millions of years.How did we get to this point? Refuting the convenient view of a "human species" that upset the Earth system, unaware of what it was doing, this book proposes the first critical history of the Anthropocene, shaking up many accepted ideas: about our supposedly recent "environmental awareness," about previous challenges to industrialism, about the manufacture of ignorance and consumerism, about so-called energy transitions, as well as about the role of the military in environmental destruction. In a dialogue between science and history, The Shock of the Anthropocene dissects a new theoretical buzzword and explores paths for living and acting politically in this rapidly developing geological epoch

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