Search results for ""fordham university press""

This book is concerned with the aporias, or impasses, of forgiveness, especially in relation to the legacy of the crimes against humanity perpetrated by the Nazis and their collaborators during World War II. Banki argues that, while forgiveness of the Holocaust is and will remain impossible, we cannot rest upon that impossibility. Rather, the impossibility of forgiveness must be thought in another way. In an epoch of “worldwidization,” we may not be able simply to escape the violence of scenes and rhetoric that repeatedly portray apology, reconciliation, and forgiveness as accomplishable acts. Accompanied by Jacques Derrida’s thought of forgiveness of the unforgivable, and its elaboration in relation to crimes against humanity, the book undertakes close readings of literary, philosophical, and cinematic texts by Simon Wiesenthal, Jean Améry, Vladimir Jankélévitch, Robert Antelme and Eva Mozes Kor. These texts contend with the idea that the crimes of the Nazis are inexpiable, that they lie beyond any possible atonement or repair. Banki argues that the juridical concept of crimes against humanity calls for a thought of forgiveness—one that would not imply closure of the infinite wounds of the past. How could such a forgiveness be thought or dreamed? Banki shows that if today we cannot simply escape the “worldwidization” of forgiveness, then it is necessary to rethink what forgiveness is, the conditions under which it supposedly takes place, and especially its relation to justice.

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From the eighteenth-century abolitionist motto “Am I Not a Man and a Brother?” to the Civil Rights-era declaration “I AM a Man,” antiracism has engaged in a struggle for the recognition of black humanity. It has done so, however, even as the very definition of the human has been called into question by the biological sciences. While this conflict between liberal humanism and biological materialism animates debates in posthumanism and critical race studies today, Antebellum Posthuman argues that it first emerged as a key question in the antebellum era. In a moment in which the authority of science was increasingly invoked to defend slavery and other racist policies, abolitionist arguments underwent a profound shift, producing a new, materialist strain of antislavery. Engaging the works of Douglass, Thoreau, and Whitman, and Dickinson, Cristin Ellis identifies and traces the emergence of an antislavery materialism in mid-nineteenth century American literature, placing race at the center of the history of posthumanist thought. Turning to contemporary debates now unfolding between posthumanist and critical race theorists, Ellis demonstrates how this antebellum posthumanism highlights the difficulty of reconciling materialist ontologies of the human with the project of social justice.

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For more than seven decades, New York City and the United Nations have shared the island of Manhattan, living and working together in a bond that has been likened to a long marriage—both tempestuous and supportive, quarrelsome and committed. A Worldly Affair tells the story of this hot and cold romance, from the 1940s when Mayor Fiorello La Guardia was doggedly determined to bring the new world body to New York, to the UN’s flat rejection of the city’s offer, then its abrupt change of course in the face of a Rockefeller gift, and on to some tense, troubling decades that followed. Racial prejudice and anti-Communist passions challenged the young international institution. Spies, scofflaw diplomats, provocative foreign visitors, and controversial UN-member policy positions tested New Yorkers’ patience. And all the while, the UN’s growth—from its original 51 member states to 193 by 2017—placed demands on the surrounding metropolis for everything from more office space, to more security, to better housing and schools for the international community’s children. As the city worked to accommodate the world body’s needs—often in the face of competition from other locales vying to host at least parts of the UN entity—New Yorkers at times grew to resent its encroachment on their neighborhoods, and at times even its very presence. It was a constituent sentiment that provoked more than one New York mayor to be less than hospitable in dealing with the city’s international guests. Yet, as the UN moves into its eighth decade in New York—with its headquarters complex freshly renovated and the city proudly proclaiming that the organization adds nearly $4 billion to the New York economy each year—it seems clear the decades-old marriage will last. Whatever the inevitable spats and clashes along the way, the worldly affair is here to stay.

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On May 11, 1911, the New York Public Library opened its “marble palace for book lovers” on Fifth Avenue and 42nd Street. This was the city’s first public library in the modern sense, a tax-supported, circulating collection free to every citizen. Since before the Revolution, however, New York’s reading publics had access to a range of “public libraries” as the term was understood by contemporaries. In its most basic sense a public library in the eighteenth and most of the nineteenth centuries simply meant a shared collection of books that was available to the general public and promoted the public good. From the founding in 1754 of the New York Society Library up to 1911, public libraries took a variety of forms. Some of them were free, charitable institutions, while others required a membership or an annual subscription. Some, such as the Biblical Library of the American Bible Society, were highly specialized; others, like the Astor Library, developed extensive, inclusive collections. What all the public libraries of this period had in common, at least ostensibly, was the conviction that good books helped ensure a productive, virtuous, orderly republic—that good reading promoted the public good. Tom Glynn’s vivid, deeply researched history of New York City’s public libraries over the course of more than a century and a half illuminates how the public and private functions of reading changed over time and how shared collections of books could serve both public and private ends. Reading Publics examines how books and reading helped construct social identities and how print functioned within and across groups, including but not limited to socioeconomic classes. The author offers an accessible while scholarly exploration of how republican and liberal values, shifting understandings of “public” and “private,” and the debate over fiction influenced the development and character of New York City’s public libraries in the eighteenth and nineteenth centuries. Reading Publics is an important contribution to the social and cultural history of New York City that firmly places the city’s early public libraries within the history of reading and print culture in the United States.

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Phenomenologies of Scripture addresses two increasingly convergent disciplines: philosophy and biblical studies. On the one hand, the recent “theological turn” in phenomenology has established religion as a legitimate area of phenomenological inquiry. If that turn is to be enduringly successful, phenomenology must pay attention to the scriptures on which religious life, practice, and thought are based. On the other hand, biblical studies finds itself in a methodological morass. Contemporary approaches to scripture have raised important questions about the meaning and function of scriptural texts that phenomenology is uniquely positioned to answer: How is the meaning of a text constructed or gleaned? How can the divine be present in human words? Is a scientific approach to the Bible still possible? Bringing together essays by eight of today’s most prominent philosophers of religion with responses by two leading biblical scholars, Phenomenologies of Scripture reestablishes the possibility of fruitful, dialectical exchange between fields that demand to be read together.

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In Teaching Bodies, leading scholar of Christian thought Mark D. Jordan offers an original reading of the Summa of Theology of Thomas Aquinas. Reading backward, Jordan interprets the main parts of the Summa, starting from the conclusion, to reveal how Thomas teaches morals by directing attention to the way God teaches morals, namely through embodied scenes: the incarnation, the gospels, and the sacraments. It is Thomas’s confidence in bodily scenes of instruction that explains the often overlooked structure of the middle part of the Summa, which begins and ends with Christian revisions of classical exhortations of the human body as a pathway to the best human life. Among other things, Jordan argues, this explains Thomas’s interest in the stages of law and the limits of virtue as the engine of human life. Rather than offer a synthesis of Thomistic ethics, Jordan insists that we read Thomas as theology to discover the unification of Christian wisdom in a pattern of ongoing moral formation. Jordan supplements his close readings of the Summa with reflections on Thomas’s place in the history of Christian moral teaching—and thus his relevance for teaching and writing in the present. What remains a puzzle is why Thomas chose to stage this incarnational moral teaching within the then-new genres of university disputation—the genres we think of as “Scholastic.” Yet here again the structure of the Summa provides an answer. In Jordan’s deft analysis, Thomas’s minimalist refusal to tell a new story except by juxtaposing selections from inherited philosophical and theological traditions is his way of opening room for God’s continuing narration in the development of the human soul. The task of writing theology, as Thomas understands it, is to open a path through the inherited languages of classical thought so that divine pedagogy can have its effect on the reader. As such, the task of the Summa, in Mark Jordan’s hands, is a crucial and powerful way to articulate Christian morals today.

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Media reform plays an increasingly important role in the struggle for social justice. As battles are fought over the future of investigative journalism, media ownership, spectrum management, speech rights, broadband access, network neutrality, the surveillance apparatus, and digital literacy, what effective strategies can be used in the pursuit of effective media reform? Prepared by thirty-three scholars and activists from more than twenty-five countries, Strategies for Media Reform focuses on theorizing media democratization and evaluating specific projects for media reform. This edited collection of articles offers readers the opportunity to reflect on the prospects for and challenges facing campaigns for media reform and gathers significant examples of theory, advocacy, and activism from multinational perspectives.

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Based largely on archival sources in the United States and Rome, this book documents the evolution of Fordham from a small diocesan college into a major American Jesuit and Catholic university. It places the development of Fordham within the context of the massive expansion of Catholic higher education that took place in the United States in the twentieth century. This was reflected at Fordham in its transformation from a local commuter college to a predominantly residential institution that now attracts students from 48 states and 65 foreign countries to its three undergraduate schools and seven graduate and professional schools with an enrollment of more than 15,000 students. This is honest history that gives due credit to Fordham for its many academic achievements, but it also recognizes that Fordham shared the shortcomings of many Catholic colleges in the United States in the nineteenth and early twentieth centuries. There was an ongoing struggle between Jesuit faculty who wished to adhere closely to the traditional Jesuit ratio studiorum and those who recognized the need for Fordham to modernize its curriculum to meet the demands of the regional accrediting agencies. In recent decades, like virtually all American Catholic universities and colleges, the ownership of Fordham has been transferred from the Society of Jesus to a predominantly lay board of trustees. At the same time, the sharp decline in the number of Jesuit administrators and faculty has intensified the challenge of offering a first-rate education while maintaining Fordham’s Catholic and Jesuit identity. June 2016 is the 175th anniversary of the founding of Fordham University, and this comprehensive history of a beloved and renowned New York City institution of higher learning will help contribute to celebrating this momentous occasion.

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Composed of several distinct yet inter-woven long poems, On Generation & Corruption is structured around the conceits of location and dislocation, as it deconstructs a picture-postcard American town. Its title is a clue: in printer’s terms, each “generation” reproduced is more “corrupt” than the last. Through this metaphor, Chiusano alludes to the distance from confessional speech that the book embodies in its complex tales and Escher-like syntax. from “daybook” JULY 1 Bog. Spillway. River bank. Cow shit. Shade pools. Boot prints. Tadpoles. Reed beds. Shallows. Eddies. Snags. Cottonmouths. Cobwebs. JULY 2 The stare stares behind-the-back, bright, between butt-crack and thigh. The stare widens into a paddle, wide and flat enough to make a draft when it flaps. The stare picks its nose. The stare halfway wonders why the closet door is only half-closed. * * * When ecstasy is parted from its practice, when rapture is forced to choose, that’s me: the first efforts, independent principalities. JULY 3 If I draw a hand, say, or a foot, I tow it into view. If I name, a slender ankle, a napping neck, I pull it like a dove out of a derby, pigeon out of a porkpie hat.

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Critics have claimed that Jean-Jacques Rousseau was a primitivist uncritically preoccupied with “noble savages” and that he remained oblivious to the African slave trade. Fugitive Rousseau presents the emancipatory possibilities of Rousseau’s thought and argues that a fresh, “fugitive” perspective on political freedom is bound up with Rousseau’s treatments of primitivism and slavery. Rather than trace Rousseau’s arguments primarily to the social contract tradition of Hobbes and Locke, Fugitive Rousseau places Rousseau squarely in two imperial contexts: European empire in his contemporary Atlantic world and Roman imperial philosophy. Anyone who aims to understand the implications of Rousseau’s famous sentence “Man is born free, and everywhere he is in chains” or wants to know how Rousseauian arguments can support a radical democratic politics of diversity, discontinuity, and exodus will find Fugitive Rousseau indispensable.

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Streetcars “are as dead as sailing ships,” said Mayor Fiorello LaGuardia in a radio speech, two days before Madison Avenue’s streetcars yielded to buses. LaGuardia was determined to eliminate streetcars, demolish pre-1900 elevated lines, and unify the subway system, a goal that became reality in 1940 when the separate IRT, BMT, and IND became one giant system under full public control. In this fascinating micro-history of New York’s transit system, Andrew Sparberg examines twenty specific events between 1940 and 1968, book ended by subway unification and the MTA’s creation. From a Nickel to a Token depicts a potpourri of well-remembered, partially forgotten, and totally obscure happenings drawn from the historical tapestry of New York mass transit. Sparberg deftly captures five boroughs of grit, chaos, and emotion grappling with a massive and unwieldy transit system. During these decades, the system morphed into today’s familiar network. The public sector absorbed most private surface lines operating within the five boroughs, and buses completely replaced streetcars. Elevated lines were demolished, replaced by subways or, along Manhattan’s Third Avenue, not at all. Beyond the unification of the IND, IRT, and BMT, strategic track connections were built between lines to allow a more flexible and unified operation. The oldest subway routes received much needed rehabilitation. Thousands of new subway cars and buses were purchased. The sacred nickel fare barrier was broken, and by 1968 a ride cost twenty cents. From LaGuardia to Lindsay, mayors devoted much energy to solving transit problems, keeping fares low, and appeasing voters, fellow elected officials, transit management, and labor leaders. Simultaneously, American society was experiencing tumultuous times, manifested by labor disputes, economic pressures, and civil rights protests. Featuring many photos never before published, From a Nickel to a Token is a historical trip back in time to a multitude of important events.

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Beyond the Supersquare: Art and Architecture in Latin America after Modernism, which developed from a symposium presented by the Bronx Museum of the Arts in 2011, showcases original essays by distinguished Latin American architects, historians, and curators whose research examines architecture and urban design practices in the region during a significant period of the twentieth century. Drawing from the exuberant architectural projects of the 1940s to the 1960s, as well as from critically engaged artistic practices of the present day, the essays in this collection reveal how the heroic visions and utopian ideals popular in architectural discourse during the modernist era bore complicated legacies for Latin America—the consequences of which are evident in the vastly uneven economic conditions and socially disparate societies found throughout the region today. The innovative contributions in this volume address how the modernist movement came into being in Latin America and compellingly explore how it continues to resonate in today’s cultural discourse. Beyond the Supersquare takes themes traditionally examined within the strict field of urbanism and architecture and explores them against a broader range of disciplines, including the global economy, political science, gender, visual arts, philosophy, and urban planning. Containing a breadth of scholarship, this book offers a compelling and distinctive view of contemporary life in Latin America. Among the topics explored are the circulation of national cultural identities through architectural media, the intersection of contemporary art and urban social politics, and the recovery of canonically overlooked figures in art and architectural histories, such as Lina Bo Bardi and Joao Filgueiras Lima (“Lele”) from Brazil, Juan Legarreta of Mexico, and Henry Klumb in Puerto Rico.

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Identity: Fragments, Frankness is a rich and powerful essay on the notion of identity and on how it operates in our contemporary world. In contrast to the various attempts to cling to established identities or to associate identity with dubious agendas, Nancy shows that an identity is always open to alterity and its transformations. Against cynical initiatives that seek to instrumentalize the question of identity in an attempt to manipulate sentiment against immigration, Nancy problematizes anew the notions of identity, nation, and national identity. He seeks to show that there is never a given identity but always an open process of identification that retains an exposure to difference. Thus identity can never operate as a self-identical subject, such as “the French.” Ultimately, for Nancy, one does not have an identity but has to become one. One can never return to a self-same identity but can only seek to locate oneself within difference and singularity. Nancy shows the impasse of a certain conception of identity that he calls the “identity of the identifiable,” which refers to some permanent, given, substantial identity. In opposition to such identity, Nancy offers the identity of whatever or whoever invents itself in an open process of exposure to others and internal difference. Hence, an identity is never given but “makes itself by seeking and inventing itself.” One does not have an identity, but is an identity. Identity is an act, not a state. This important book will provide much-needed philosophical clarification of a complex and strategic notion at the center of many current events and discussions.

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Interrogating how Alexandria became enshrined as the exemplary cosmopolitan space in the Middle East, this book mounts a radical critique of Eurocentric conceptions of cosmopolitanism. The dominant account of Alexandrian cosmopolitanism elevates things European in the city’s culture and simultaneously places things Egyptian under the sign of decline. The book goes beyond this civilization/barbarism binary to trace other modes of intercultural solidarity. Halim presents a comparative study of literary representations, addressing poetry, fiction, guidebooks, and operettas, among other genres. She reappraises three writers—C. P. Cavafy, E. M. Forster, and Lawrence Durrell—who she maintains have been cast as the canon of Alexandria. Attending to issues of genre, gender, ethnicity, and class, she refutes the view that these writers’ representations are largely congruent and uncovers a variety of positions ranging from Orientalist to anticolonial. The book then turns to Bernard de Zogheb, a virtually unpublished writer, and elicits his camp parodies of elite Levantine mores in operettas, one of which centers on Cavafy. Drawing on Arabic critical and historical texts, as well as contemporary writers’ and filmmakers’ engagement with the canonical triumvirate, Halim orchestrates an Egyptian dialogue with the European representations.

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The Revolver in the Hive takes place in the aftermath of tragedy, where grief is recognizable but contorted into unsettling forms. In this remarkable debut, Nicolas Hundley’s poems chronicle with honesty—and often bitter humor—a harrowing journey through loss, death, and mourning. A widow “hauls a sack filled with the limbs of statues,” and mourners become “familiar as a pet is familiar, returning years later, / stitched up from experimentation.” Juxtaposing such incongruous images, Hundley creates uncanny worlds in which antiquated objects and characters coexist with those from a sinister future, in which wound-dressers and alchemists coexist alongside “heretical machines enacting misdeeds.” Religion, fatherhood, and masculinity are all explored in Hundley’s tales: A bicycle becomes the subject of worship, inventors act as parents to their machines, and an industrialized human reproduction takes place in factories. In Hundley’s hands, words clang together in startling ways, and the repetition of phrases and images leads to unexpected transformations. The poems brilliantly use dream logic to fuel their imagery, even as they call upon a variety of poetic forms—from the prose poem to the sonnet—to evoke literary traditions that recall the gothic and the surreal. Moving and strange, Hundley’s poems are unforgettable.

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For Jacques Derrida, the notions and experiences of “community,” “living,” and “together” never ceased to harbor radical, in fact infinite interrogations. The often anguished question of how to “live together” moved Derrida throughout his oeuvre, animating his sustained reflections on hospitality, friendship, responsibility, justice, forgiveness, and mourning, as well as his interventions as an outspoken critic of South Africa’s apartheid, the Israel/Palestine conflict, the bloody civil war in his native Algeria, human rights abuses, French immigration laws, the death penalty, and the “war on terror.” “Live together,” Derrida wrote, “one must . . . one cannot not ‘live together,’ even if one does not know how or with whom.” In this volume, the paradoxes, impossibilities, and singular chances that haunt the necessity of “living together”are evoked in Derrida’s essay “Avowing—The Impossible: ‘Returns,’ Repentance, and Reconciliation,” around which the collection is gathered. Written by scholars in literary criticism, philosophy, legal studies, religious studies, Middle Eastern studies, and sociology working in North America, Europe, and the Middle East, the essays in this volume tackle issues such as the responsibilities and fragility of democracy; the pitfalls of decreed reconciliation; the re-legitimization of torture in the “war on terror”; the connections between Orientalism, Semitism, and anti-Semitism; the delocalizing dynamics of globalization; crimes against humanity; nationalism; and politics as the art not of the possible but of the impossible. The volume includes analyses of current controversies and struggles. Here, Derrida is here read in and with regard to areas of intense political conflict—in particular, those that oppose Israelis and Palestinians, Hindus and Muslims, victims and perpetrators of South African apartheid, Turks and Armenians. The necessity of an infinitely patient reflection goes hand in hand with the obligation of justice as that which must not wait. It is in the spirit of such urgency, of a responsibility that cannot be postponed, that the essays in this volume engage with Derrida’s thinking on “living together.”

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The essays in this book have grown out of conversations between the authors—and their colleagues and students—over the past decade and a half. Their germinal question concerned the ways in which Charles Sanders Peirce was and was not both an idealist and a realist. The dialogue began as an exploration of Peirce’s explicit uses of these ideas and then turned to consider the way in which answers to the initial question shed light on other dimensions of Peirce’s architectonic. The essays explore the nature of semiotic interpretation, perception, and inquiry. Moreover, considering the roles of idealism and realism in Peirce’s thought led to considerations of Peirce’s place in the historical development of pragmatism. The authors find his realism turning sharply against the nominalistic conceptions of science endorsed both explicitly and implicitly by his nonpragmatist contemporaries. And they find his version of pragmatism holding a middle ground between the thought of John Dewey and that of Josiah Royce. The essays aims to invite others to consider the import of these central themes of Peircean thought.

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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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In New York’s Golden Age of Bridges, artist Antonio Masi teams up with writer and New York City historian Joan Marans Dim to offer a multidimensional exploration of New York City’s nine major bridges, their artistic and cultural underpinnings, and their impact worldwide. The tale of New York City’s bridges begins in 1883, when the Brooklyn Bridge rose majestically over the East River, signaling the start of America’s “Golden Age” of bridge building. The Williamsburg followed in 1903, the Queensboro (renamed the Ed Koch Queensboro Bridge) and the Manhattan in 1909, the George Washington in 1931, the Triborough (renamed the Robert F. Kennedy Bridge) in 1936, the Bronx-Whitestone in 1939, the Throgs Neck in 1961, and the Verrazano-Narrows in 1964. Each of these classic bridges has its own story, and the book’s paintings show the majesty and artistry, while the essays fill in the fascinating details of its social, cultural, economic, political, and environmental history. America’s great bridges, built almost entirely by immigrant engineers, architects, and laborers, have come to symbolize not only labor and ingenuity but also bravery and sacrifice. The building of each bridge took a human toll. The Brooklyn Bridge’s designer and chief engineer, John A. Roebling, himself died in the service of bridge building. But beyond those stories is another narrative—one that encompasses the dreams and ambitions of a city, and eventually a nation. At this moment in Asia and Europe many modern, largescale, long-span suspension bridges are being built. They are the progeny of New York City’s Golden Age bridges. This book comes along at the perfect moment to place these great public projects into their historical and artistic contexts and to inform and delight artists, engineers, historians, architects, and city planners. In addition to the historical and artistic perspectives, New York’s Golden Age of Bridges explores the inestimable connections that bridges foster, and reveals the extraordinary impact of the nine Golden Age bridges on the city, the nation, and the world.

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Corinna, A-Maying the Apocalypse simultaneously celebrates and laments that “we are but decaying.” Betraying a love of old poems and symbols and new words and forms, these are poems where “the moon’s spritzing its perfumes and the phlegm is thick and fast” over cities and Starbucks and suburbs. The poet is in love with the rhythm of the man-made world, and “the rhythm is so strong sometimes / it blows up the room.”

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The largest order of religious in the Roman Catholic Church, the Society of Jesus has been at the forefront of the Church’s efforts at dialogue across religions. Understanding and improving relations between the Church and the Jewish people has been a major focus of the Holy See and the Society of Jesus for many years. This book, the fruit of a major conference on the history, nature, and dynamics of relations between Jesuits and contemporary Jewish life, brings together a rich, wide-ranging selection of essays by Jesuit scholars and pastoral leaders, a leading Jewish studies scholar, and a leading rabbi. Drawing on a variety of approaches in historical and constructive theology, literary criticism, and spirituality, the contributors explore historical, philosophical, theological, cultural, and institutional themes—from Ignatian perspectives on Halakhic spirituality and the role played in Jesuit history by Jews forced to convert to Christianity to Jesuit perspectives on Hannah Arendt, Abraham Joshua Heschel, and Harold Bloom.

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What has happened to religion in its present manifestations? In recent years, Enlightenment secularization, as it appeared in the global spread of political structures that relegate the sacred to a private sphere, seems suddenly to have foundered. Unexpectedly, it has discovered its own parochialism—has discovered, indeed, that secularization may never have taken place at all. With the “return of the religious,” in all aspects of contemporary social, political, and religious life, the question of political theology—of the relation between “political” and “religious” domains—takes on new meaning and new urgency. In this groundbreaking book, distinguished scholars from many disciplines—philosophy, political theory, anthropology, classics, and religious studies—seek to take the full measure of this question in today’s world. This book begins with the place of the gods in the Greek polis, then moves through Augustine’s two cities and early modern religious debates, to classic statements about political theology by such thinkers as Walter Benjamin and Carl Schmitt. Essays also consider the centrality of tolerance to liberal democracy, the recent French controversy over wearing the Muslim headscarf, and “Bush’s God talk.” The volume includes a historic discussion between Jürgen Habermas and Joseph Cardinal Ratzinger, now Pope Benedict XVI, concerning the prepolitical moral foundations of a republic, and it concludes with explorations of new, more open ways of conceptualizing society.

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Can love really be considered another form of technology? Dominic Pettman says it can—although not before carefully redefining technology as a cultural challenge to what we mean by the "human" in the information age. Using the writings of such important thinkers as Giorgio Agamben, Jean-Luc Nancy, and Bernard Stiegler as a springboard, Pettman explores the "techtonic" movements of contemporary culture, specifically in relation to the language of eros. Highly ritualized expressions of desire—love, in other words—always reveal an era's attitude toward what it means to exist as a self among others. For Pettman, the articulation of love is a technique of belonging: a way of responding to the basic plurality of everyone's identity, a process that becomes increasingly complex as the forms of mediated communication, from cell phone and text messaging to the mass media, multiply and mesh together. Wresting the idea of love from the arthritic hands of Romanticism, Pettman demonstrates the ways in which this dynamic assemblage—"the stirrings of the soul"—have always been a matter of tools, devices, prosthetics, and media. Love is, after all, something we make. And, love, this book argues, is not eternal, but external.

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What has happened to religion in its present manifestations? In recent years, Enlightenment secularization, as it appeared in the global spread of political structures that relegate the sacred to a private sphere, seems suddenly to have foundered. Unexpectedly, it has discovered its own parochialism—has discovered, indeed, that secularization may never have taken place at all. With the “return of the religious,” in all aspects of contemporary social, political, and religious life, the question of political theology—of the relation between “political” and “religious” domains—takes on new meaning and new urgency. In this groundbreaking book, distinguished scholars from many disciplines—philosophy, political theory, anthropology, classics, and religious studies—seek to take the full measure of this question in today’s world. This book begins with the place of the gods in the Greek polis, then moves through Augustine’s two cities and early modern religious debates, to classic statements about political theology by such thinkers as Walter Benjamin and Carl Schmitt. Essays also consider the centrality of tolerance to liberal democracy, the recent French controversy over wearing the Muslim headscarf, and “Bush’s God talk.” The volume includes a historic discussion between Jürgen Habermas and Joseph Cardinal Ratzinger, now Pope Benedict XVI, concerning the prepolitical moral foundations of a republic, and it concludes with explorations of new, more open ways of conceptualizing society.

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In contemporary philosophy, the will is often regarded as a sheer philosophical fiction. In Will as Commitment and Resolve, Davenport argues not only that the will is the central power of human agency that makes decisions and forms intentions but also that it includes the capacity to generate new motivation different in structure from prepurposive desires. The concept of "projective motivation" is the central innovation in Davenport's existential account of the everyday notion of striving will. Beginning with the contrast between "eastern" and "western" attitudes toward assertive willing, Davenport traces the lineage of the idea of projective motivation from NeoPlatonic and Christian conceptions of divine motivation to Scotus, Kant, Marx, Arendt, and Levinas. Rich with historical detail, this book includes an extended examination of Platonic and Aristotelian eudaimonist theories of human motivation. Drawing on contemporary critiques of egoism, Davenport argues that happiness is primarily a byproduct of activities and pursuits aimed at other agent-transcending goods for their own sake. In particular, the motives in virtues and in the practices as defined by Alasdair MacIntyre are projective rather than eudaimonist. This theory is supported by analyses of radical evil, accounts of intrinsic motivation in existential psychology, and contemporary theories of identity-forming commitment in analytic moral psychology. Following Viktor Frankl, Joseph Raz, and others, Davenport argues that Harry Frankfurt's conception of caring requires objective values worth caring about, which serve as rational grounds for projecting new final ends. The argument concludes with a taxonomy of values or goods, devotion to which can make life meaningful for us.

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This Minute is a connected whole, in which the verse is driven by strong intellectual excitement, evident in the energetic movement of the lines and in a vocabulary that switches easily from the colloquial to the exact. There is an urgent voice, felt close at hand. And there is a skill in handling and matching the size of a poem to its subject that makes each invigorating to read—one arrives slightly out of breath. These poems convey a “metaphysical” meaning as well as a bodily intimacy. They are luminous, discovering rather than manufacturing their metaphors as the most exact way of speaking. The Early History of Photography The first photographer’s sister spent the summer watching the leaf-imprints disappear. Just like life, she wrote to him, but a little slower; like a chemical recipe for gratitude. Shhh, the first photographer said, hovering over the silver salts arrayed like listening devices. Don’t let the sun know what we’re doing. This is a god we can capture and he’ll never know it, never miss these little fistfuls of glitter, dumbed down. Dear sister, you must know the miracle is in the stoppage. Motion is cheap and plentiful; standing still is what costs and costs. Jean Gallagher is Associate Professor of English at Polytechnic University in New York City. She is the author of The World Wars Through the Female Gaze. To read a sample of Jean Gallagher’s poetry, visit www.poetsoutloud.com

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Bill O'Shaughnessy's back. Here's the third big book of interviews, editorials, essays, commentaries, and observations, and just plain good talk from an authentic American voice. From the "bully pulpit" of his radio stations, O'Shaughnessy's in the middle of it all-politics, local and national; culture, high and low and in-between; the media; and, above all, the rich flow of ideas and opinion that from what the Wall Street Journal calls "the quintessential community station in America." For this compelling and fascinating collection, O'Shaughnessy gathers interviews with everyone from Tony Bennett on the singer's art to Ed Koch on the art of politics. Essays and talks from luminaries ranging from Henry Kissinger to Larry King, Rudolph Giuliani to Tim Russert and Dan Rather. There are moving pieces on the impact of September 11, vivid sketches of movers and shakers, and provocative, deeply felt calls for protecting freedoms of the First Amendment. And Mario Cuomo's moving thoughts on how to restore justice and wisdom to America's political culture. From color sketches of local pols to intimate conversations with great writers and artists, Again! Again! Is an endlessly fascinating portrait our time and place-marked as always by Bill O'Shaughnessy's intelligence, insight, and eloquence. "Bill O'Shaughnessy's editorials make his New York TV counterparts look like so much mish-mash." -The New York Times

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These lectures and essays were regarded by Marcel as the best introduction to his thought. Creative Fidelity not only deals with perennial themes of faith, fidelity, belief, incarnate being, and participation, but also includes chapters on religious tolerance and orthodoxy and an important critical essay on Karl Jaspers.

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In 1539, Cardinal Jacopo Sadoleto, Bishop of Carpentras, addressed a letter to the magistrates and citizens of Geneva, asking them to return to the Roman Catholic faith. John Calvin replied to Sadoleto, defending the adoption of the Protestant reforms. Sadoleto’s letter and Calvin’s reply constitute one of the most interesting exchanges of Roman Catholic/Protestant views during the Reformationand an excellent introduction to the great religious controversy of the sixteenth century. These statements are not in vacuo of a Roman Catholic and Protestant position. They were drafted in the midst of the religious conflict that was then dividing Europe. And they reflect too the temperaments and personal histories of the men who wrote them. Sadoleto’s letter has an irenic approach, an emphasis on the unity and peace of the Church, highly characteristic of the Christian Humanism he represented. Calvin’s reply is in part a personal defense, an apologia pro vita sua, that records his own religious experience. And its taut, comprehensive argument is characteristic of the disciplined and logical mind of the author of The Institutes of the Christian Religion.

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The Street Book contains brief biographical sketches for more than one hundred of Manhattan’s well- and lesser-known streets. With photographs, period drawings, and reproductions of old newspapers, The Street Book is a visual treat as well. The detailed topographical maps of Manhattan provide an easy reference for locating streets, and even make it possible to use The Street Book as a walking guide.

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“This volume is a set of kaleidoscopic impressions of life along the Hudson, from its earliest days to the present,” writes Allan Keller in his Preface. Keller’s impressions encompass the scope of history, art, and literature, to tell the story of the majestic Hudson River and the life along its banks. The book provides a picture of life along the river at every step of the way, including facts and fables, legends and living realities. It is the story of sloops and steamers, shad fishing and ice cutting, the splendor of the Palisades and the stately homes of the well-born. From Revolutionary battles to the Hudson River School of painting, life along the river through the ages comes to life in Keller’s kaleidoscopic view of one of our great national treasures.

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The appeal of Asian Theater in America today confirms that the theatre of the Far East is a remarkable and catalytic experience for a Western audience. Staging Japanese Theatre presents two complete plays in the theatrical forms of Noh and Kabuki. Each play appears in Japanese with English translations on facing pages and is pre-ceded by a brief history of the theatre form and the evolution of the production. The text contains an abundance of photographs, diagrams, and the stage directions from the IASTA performance.

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Winner, Prix Pierre LafueWinner, Prix lycéen du livre d'histoire des Rendez-vous de l'histoire de BloisIn the archives of the main institution in charge of the history and memory of the genocide in Rwanda, several bundles of fragile little school notebooks contain, in the silence of accumulated dust, the stories of around a hundred surviving children. Written in 2006 at the initiative of a Rwandan survivors' association, as a testimonial and psychological catharsis, these accounts by children who have since become young men and women tell the story of their experience of the genocide, as well as of life before and life after. The words of these children, the cruel realism of the scenes they describe, the power of the emotions they express, provide the historian with an unparalleled insight into the subjectivities of the survivors, and also enable us to take on board the murderous discourse and gestures of those who eradicated their world of childhood

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Association of Catholic Publishers 2022 Excellence in Publishing Awards: First Place, Theology Catholic Media Association, Honorable Mention in Theology: Morality, Ethics, Christology, Mariology, and Redemption Unveiling divine mysteries across continents and centuries. Revelation in the Vernacular retrieves a hermeneutics of the vernacular that is rooted en lo cotidiano, in everyday life and experience. Traversing time and geography, Ruiz remaps a theology of revelation done latinamente, beginning with sixteenth-century encounters of Spanish colonizers with Indigenous peoples in the Caribbean. Drawing on the theology of the Incarnation articulated by Fray Luis de León (1527–91), he offers rich resources for interreligious engagement by believers in today’s religiously diverse world. Through an analysis of the documents of the 2019 Amazonian Synod, including Querida Amazonia, the Postsynodal Exhortation by Pope Francis, he explores a culture of encounter and dialogue that has been a hallmark of this pontificate. From the inscriptions in the caves of la Isla de Mona through the writings of the Latin American Bishops (CELAM), this book establishes a solid basis on which to discern the “Seeds of the Word” in our times.

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Provides unique insight into Reconstruction’s downfall and Jim Crow’s emergence. In the years and decades following the American Civil War, veteran abolitionists actively thought and wrote about the campaign to end enslavement immediately. This study explores the late-in-life reflections of several antislavery memorial and historical writers, evaluating the stable and shifting meanings of antebellum abolitionism amidst dramatic changes in postbellum race relations. By investigating veteran abolitionists as movement chroniclers and commemorators and situating their texts within various contexts, Raymond James Krohn further assesses the humanitarian commitments of activists who had valued themselves as the enslaved people’s steadfast friends. Never solely against slavery, post-1830 abolitionism challenged widely held anti-Black prejudices as well. Dedicated to emancipating the enslaved and elevating people of color, it equipped adherents with the necessary linguistic resources to wage a valiant, sustained philanthropic fight. Abolitionist Twilights focuses on how the status and condition of the freedpeople and their descendants affected book-length representations of antislavery persons and events. In probing veteran– abolitionist engagement in or disengagement from an ongoing African American freedom struggle, this ambitious volume ultimately problematizes scholarly understandings of abolitionism’s racial justice history and legacy.

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An innovative analysis of Indigenous strategies for overcoming the settler state. How do bureaucratic documents create and reproduce a state’s capacity to see? What kinds of worlds do documents help create? Further, how might such documentary practices and settler colonial ways of seeing be refused? Settler Colonial Ways of Seeing investigates how the Canadian state has used documents, lists, and databases to generate, make visible—and invisible—Indigenous identity. With an archive of legislative documents, registration forms, identity cards, and reports, Danielle Taschereau Mamers traces the political and media history of Indian status in Canada, demonstrating how paperwork has been used by the state to materialize identity categories in the service of colonial governance. Her analysis of bureaucratic artifacts is led by the interventions of Indigenous artists, including Robert Houle, Nadia Myre, Cheryl L’Hirondelle, and Rebecca Belmore. Bringing together media theories of documentation and the strategies of these artists, Settler Colonial Ways of Seeing develops a method for identifying how bureaucratic documents mediate power relations as well as how those relations may be disobeyed and re-imagined. By integrating art-led inquiry with media theory and settler colonial studies approaches, Taschereau Mamers offers a political and media history of the documents that have reproduced Indian status. More importantly, she provides us with an innovative guide for using art as a method of theorizing decolonial political relations. This is a crucial book for any reader interested in the intersection of state archives, settler colonial studies, and visual culture in the context of Canada’s complex and violent relationship with Indigenous peoples.

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A lively exploration into America’s preoccupation with childhood innocence and its corruption In The Drinking Curriculum, Elizabeth Marshall brings the taboo topic of alcohol and childhood into the limelight. Marshall coins the term “the drinking curriculum” to describe how a paradoxical set of cultural lessons about childhood are fueled by adult anxieties and preoccupations. By analyzing popular and widely accessible texts in visual culture—temperance tracts, cartoons, film, advertisements, and public-service announcements—Marshall demonstrates how youth are targets of mixed messages about intoxication. Those messages range from the overtly violent to the humorous, the moralistic to the profane. Offering a critical and, at times, irreverent analysis of dominant protectionist paradigms that sanctify childhood as implicitly innocent, The Drinking Curriculum centers the graphic narratives our culture uses to teach about alcohol, the roots of these pictorial tales in the nineteenth century, and the discursive hangover we nurse into the twenty-first.

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New Critical Nostalgia weighs the future of literary study by reassessing its past. It tracks today's impassioned debates about method back to the discipline’s early professional era, when an unprecedented makeover of American higher education with far-reaching social consequences resulted in what we might call our first crisis of academic life. Rovee probes literary study’s nostalgic attachments to this past, by recasting an essential episode in the historiography of English—the vigorous rejection of romanticism by American New Critics—in the new light of the American university’s tectonic growth. In the process, he demonstrates literary study’s profound investment in romanticism and reveals the romantic lyric’s special affect, nostalgia, as having been part of English’s professional identity all along. New Critical Nostalgia meticulously shows what is lost in reducing mid-century American criticism and the intense, quirky, and unpredictable writings of central figures, such as Cleanth Brooks, Josephine Miles, and W. K. Wimsatt, to a glib monolith of New Critical anti-romanticism. In Rovee’s historically rich account, grounded in analysis of critical texts and enlivened by archival study, readers discover John Crowe Ransom’s and William Wordsworth’s shared existential nostalgia, witness the demolition of the “immature” Percy Shelley in the revolutionary textbook Understanding Poetry, explore the classroom give-and-take prompted by the close reading of John Keats, consider the strange ambivalence toward Lord Byron on the part of formalist critics and romantic scholars alike, and encounter the strikingly contemporary quantitative studies by one of the mid-century’s preeminent poetry scholars, Josephine Miles. These complex and enthralling engagements with the romantic lyric introduce the reader to a dynamic intellectual milieu, in which professionals with varying methodological commitments (from New Critics to computationalists), working in radically different academic locales (from Nashville and New Haven to Baton Rouge and Berkeley), wrangled over what it means to read, with nothing less than the future of the discipline at stake.

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Investigates how Americans have remembered violence and resistance since the Civil War, including Confederate monuments, historical markers, college classrooms, and history books. George Floyd’s murder in the summer of 2020 sparked a national reckoning for the United States that had been 400 years in the making. Millions of Americans took to the streets to protest both the murder and the centuries of systemic racism that already existed among European colonists but transformed with the arrival of the first enslaved African Americans in 1619. The violence needed to enforce that systemic racism for all those years, from the slave driver’s whip to state-sponsored police brutality, attracted the immediate attention of the protesters. The resistance of the protesters echoed generations of African Americans’ resisting the violence and oppression of white supremacy. Their opposition to violence soon spread to other aspects of systemic racism, including a cultural hegemony built on and reinforcing white supremacy. At the heart of this white supremacist culture is the memory of the Civil War era, when in 1861 8 million white Americans revolted against their country to try to safeguard the enslavement of 4 million African Americans. The volume has three interconnected sections that build on one another. The first section, “Violence,” explores systemic racism in the Civil War era and now with essays on slavery, policing, and slave patrols. The second section, titled “Resistance,” shows how African Americans resisted violence for the past two centuries, with essays discussing matters including self-emancipation and African American soldiers. The final section, “Memory,” investigates how Americans have remembered this violence and resistance since the Civil War, including Confederate monuments and historical markers. This volume is intended for nonhistorians interested in showing the intertwined and longstanding connections between systemic racism, violence, resistance, and the memory of the Civil War era in the United States that finally exploded in the summer of 2020.

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NEW IN PAPERBACK! BOOKS ARE MAGIC 2023 HOLIDAY GIFT BOOK With humor and grace, the memoir of a first-generation Chinese American in New York City. Our Laundry, Our Town is a memoir that decodes and processes the fractured urban oracle bones of Alvin Eng’s upbringing in Flushing, Queens, in the 1970s. Back then, his family was one of the few immigrant Chinese families in a far-flung neighborhood in New York City. His parents had an arranged marriage and ran a Chinese hand laundry. From behind the counter of his parents’ laundry and within the confines of a household that was rooted in a different century and culture, he sought to reconcile this insular home life with the turbulent yet inspiring street life that was all around them––from the faux martial arts of TV’s Kung Fu to the burgeoning underworld of the punk rock scene. In the 1970s, NYC, like most of the world, was in the throes of regenerating itself in the wake of major social and cultural changes resulting from the counterculture and civil rights movements. And by the 1980s, Flushing had become NYC’s second Chinatown. But Eng remained one of the neighborhood’s few Chinese citizens who did not speak fluent Chinese. Finding his way in the downtown theater and performance world of Manhattan, he discovered the under-chronicled Chinese influence on Thornton Wilder’s foundational Americana drama, Our Town. This discovery became the unlikely catalyst for a psyche-healing pilgrimage to Hong Kong and Guangzhou, China—his ancestral home in southern China—that led to writing and performing his successful autobiographical monologue, The Last Emperor of Flushing. Learning to tell his own story on stages around the world was what proudly made him whole. As cities, classrooms, cultures, and communities the world over continue to re-examine the parameters of diversity, equity, and inclusion, Our Laundry, Our Town will reverberate with a broad readership.

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A comprehensive history and insider’s account of the Garifuna in New York City from 1943 to the present day. In recent years, Latinos—primarily Central American migrants—crossing the southern border of the United States have dominated the national media, as the legitimacy of their detention and of U.S. immigration policy in general is debated by partisan politicians and pundits. Among these migrants seeking economic opportunities and fleeing violence from gangs and drug traffickers are many Central American Garifuna. This fascinating book is the long-overdue account—written by a Garifuna New Yorker—of the ways that Garifuna immigrants from Guatemala, Belize, and Honduras have organized themselves and become a vibrant presence in New York City, from the time of their first arrivals in the 1940s to the present. The author documents four generations of Garifuna people in New York City who were active in the organizations at the heart of their community. Garifuna organizations have expanded and diversified over time from being primarily concerned with simply providing a space to gather for social events and some self-help groups for seamen (who were the first migrants) to a wide variety of organizations today that range from those focused on culture—music, dance, religion, language, sports, media—to those concentrating on economic development, political engagement and representation, immigration issues, health concerns, and transnational projects related to the situation of Garifuna in their Central American communities. As the Garifuna population grew, their organized entities simultaneously increased. The legacy of the Garifuna ethnic group is one of heroic resilience: They challenged colonial European suppression and grew from an estimated population of 2,000 to a growing 600,000 in the present day. After wars defending their original settlement on the Caribbean island of St. Vincent, the remaining Garifuna were rounded up and expelled from the territory to Central America, and from there they eventually immigrated to the United States. In New York City, an estimated 200,000 Garifuna live in the five boroughs, with their largest population in the Bronx. Having overcome numerous challenges, this Black/ Indigenous ethnic group is now known for its significant involvement in both Central American as well as U.S. societies. The Garifuna are integrated into the fabric of New York City as a distinctive Afro-Latinx/African Diaspora ethnic group known for its cultural and political impact. Garifuna organizations are at once concerned with creating alliances with a diversity of many other groups and also focused on dealing with issues specific to the unique culture, history, and situation of the Garifuna. They provide an interesting case study on whether and how Black ethnic groups assimilate with African Americans. And awareness of this group, its culture, and its contribution to American society is essential to understanding a growing segment of the expanding diverse Latino presence in the United States.

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Prioritizes survivors of abuse by reexamining Christian ideals about suffering and salvation More than half of women and almost one in three of men in the United States have experienced sexual violence at some time in their lives. Yet our Christian tradition has failed survivors of sexual violence, who have been taught to believe that traumatic suffering brings us closer to God. Incarnating Grace attempts to save our broken ways of talking about God’s grace by unearthing liberating resources buried in the Christian tradition. Christian ideas about salvation have historically contributed to sexual violence in our communities by reinforcing the idea that suffering is salvific. But a God worth worshiping does not want human beings to suffer. Drawing on the sixteenth-century Spanish mystic Teresa of Avila as well as contemporary political and feminist theologians, philosophers, and legal scholars, author and Associate Professor of theology Julia Feder offers an account of Christian salvation as mystical-political. Feder begins by describing the breadth of traumatic wounding and the shape of traumatic recovery, as articulated by psychologists. Since the fullness of post-traumatic healing requires reserves deeper than those which can be articulated by the secular field of psychology alone, the book then introduces the Spanish Carmelite Saint Teresa of Avila and her theological insights, which are most helpful for constructing a post-traumatic theology of healing. Arguing that God stands against violence and suffering, the book also examines the notion of “senseless suffering,” a technical term that comes from Edward Schillebeeckx, a Catholic twentieth-century Flemish priest and theologian. The suffering of sexual violence serves no higher purpose or greater human value and pushes against all ways of making sense of the world as good and orderly. In the following chapters, Feder turns to two Christian virtues that animate post-traumatic recovery, courage and hope, and explores how Christian hope can provide a language to empower courageous activity undertaken toward healing. Incarnating Grace opens a new dialogue about salvation and violence that does not allow evil to have the last word.

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Chronicles grassroots efforts to recover, rebuild, and enjoy architecturally iconic but economically obsolete places in the American Rust Belt. A pioneering Detroit automobile factory. A legendary iron mill at the edge of Pittsburgh. A campus of concrete grain elevators in Buffalo. Two monumental train stations, one in Buffalo, the other in Detroit. These once-noble sites have since fallen from their towering grace. As local elected leaders did everything they could to destroy what was left of these places, citizens saw beauty and utility in these industrial ruins and felt compelled to act. Postindustrial DIY tells their stories. The culmination of more than a dozen years of on-the-ground investigation, ethnography, and historical analysis, author and urbanist Daniel Campo immerses the reader in this postindustrial landscape, weaving the perspectives of dozens of DIY protagonists as well as architects, planners, and preservationists. Working without capital, expertise, and sometimes permission in a milieu dominated by powerful political and economic interests, these do-it-yourself actors are driven by passion and a sense of civic duty rather than by profit or political expediency. They have craftily remade these sites into collective preservation projects and democratic grounds for arts and culture, environmental engagement, regional celebrations, itinerant play, and in-the-moment constructions. Their projects are generating excitement about the prospect of Rust Belt life, even as they often remain invisible to the uninformed passerby and fall short of professional preservation or environmental reclamation standards. Demonstrating that there is no such thing as a site that is “too far gone” to save or reuse, Postindustrial DIY is rich with case studies that demonstrate how great architecture is not simply for the elites or the wealthy. The citizen preservationists and urbanists described in this book offer looser, more playful, and often more publicly satisfying alternatives to the development practices that have transformed iconic sites into expensive real estate or a clean slate for the next profitable endeavor. Transcending the disciplinary boundaries of architecture, historic preservation, city planning, and landscape architecture, Postindustrial DIY suggests new ways to engage, adapt, and preserve architecturally compelling sites and bottom-up strategies for Rust Belt revival.

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This original new work is the fascinating result of sociologist and documentary filmmaker Agnès De Féo’s ten-year exploration of the phenomenon of niqab wearing. It is at once a groundbreaking study and a series of compelling first-person accounts from French and Francophone women who wear or have worn the niqab in France’s Salafi communities. With the backdrop of the French government’s 2010 ban on full facial veiling in public spaces, which itself has shaped the phenomenon, De Féo draws on her subjects’ own words to show their agency, working against the clichés that often underlie public views of the niqab—that it is purely the result of masculine pressure, for example, or extreme religiosity or nationalism, or the submissive desire to disappear. Instead, she shows, the niqab is multivalent: women wear it for reasons that range from religious piety to the desire to rebel against mainstream society, family, or the rule of law. The reasons are complex, overdetermined, contradictory, or even inconsistent, but they are the women’s own. Despite being worn only by a small minority of Muslim women, the Islamic garment has nonetheless been a major source of intense political, religious, and cultural debate in France. Searching to understand, rather than speculate, De Féo chose to approach the people who wear the niqab, and to make them, rather the veil itself, the subject of her research. Her unprecedented study, based on more than 200 interviews, reveals the many factors—social, political, geopolitical, and psychological—underpinning a personal choice that is not always as religious as it seems. The book ends with sixteen captivating interviews giving voice to stories rarely heard. With finesse and discernment, the author debunks the myths surrounding the wearing of the niqab, and sheds light on a practice subject to misunderstanding and prejudice, offering the reader unique insight. Challenging our preconceived notions and stereotypes about women who wear any form of Islamic apparel, but particularly the niqab, The Niqab in France introduces a group of women each with her own life story, her own share of personal struggles, aspirations, and desires, and her own claim to a certain place in society. This work received support for excellence in publication and translation from Albertine Translation, a program created by Villa Albertine.

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This volume considers two authors who represent different but complementary responses to social injustice and human degradation. The writings of Walter Rauschenbusch and Dorothy Day respond to an American situation that arose out of the Industrial Revolution and reflect especially—but not exclusively—urban life on the East Coast of the United States during the late nineteenth and first half of the twentieth centuries. Although these two authors differ greatly, they both reacted to the extreme social inequality and strife that occurred between 1890 and the beginning of World War II. They shared a total commitment to the cause of social justice, their Christian faith, and an active engagement in the quest for a just social order. But the different ways they reacted to the situation generated different spiritualities. Rauschenbusch was a pastor, writer, historian, and seminary professor. Day was a journalist who became an organizer. The strategic differences between them, however, grew out of a common sustained reaction against the massive deprivation that surrounded them. There is no spiritual rivalry here. They complement each other and reinforce the Christian humanitarian motivation that drives them. Their work brings the social dimension of Christian spirituality to the surface in a way that had not been emphasized in the same focused way before them. They are part of an awakening to the degree to which the social order lies in the hands of the people who support it. Both Rauschenbusch and Day are examples of an explicit recognition of the social dimension of Christian spirituality and a radical acting-out of that response in two distinctly different ways.

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When Jean-Luc Nancy first encountered the work of Jacques Derrida in the 1960s, he knew he was hearing something new, a voice genuinely of its time. Thinking with and against each other over the course of their long friendship, the two thinkers reshaped the European intellectual landscape. Nancy’s writings on Derrida, collected in this volume, reflect on the elements of their shared concerns with politics, the arts, religion, the fate of deconstruction, and the future of sense. Rather than studies, commentaries, or interpretations of Derrida’s thought, they are responses to his presence—not exactly a presence to self, but a presence in the world.

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Offering an innovative approach to the Gothic, Gothic Things: Dark Enchantment and Anthropocene Anxiety breaks ground with a new materialist analysis of the genre, highlighting the ways that, since its origins in the eighteenth century, the Gothic has been intensely focused on “ominous matter” and “thing power.” In chapters attending to gothic bodies, spaces, books, and other objects, Gothic Things argues that the Gothic has always been about what happens when objects assume mysterious animacy or potency and when human beings are reduced to the status of just one thing among many—more powerful—others. In exploring how the Gothic insistently decenters the human, Jeffrey Andrew Weinstock reveals human beings to be enmeshed in networks of human and nonhuman forces mostly outside of their control. Gothic Things thus resituates the Gothic as the uncanny doppelgänger of twenty-first-century critical and cultural theory, lurking just beneath the surface (and sometimes explicitly surfacing) as it haunts considerations of how human beings interact with objects and their environment. In these pages the Gothic offers a dark reflection of the contemporary “nonhuman turn,” expressing a twenty-first-century structure of feeling undergirded by anxiety over the fate of the human: spectrality, monstrosity, and apocalypse. Substituting horror for hope, the Gothic, Weinstock explains, has been a philosophical meditation on human relations to the nonhuman since its inception, raising significant questions about how we can counter anthropocentric thought in our quest to live more harmoniously with the world around us.

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We regard genocidal violence as worse than other sorts of violence—perhaps the worst there is. But what does this say about what we value about the genos on which nations are said to be founded? This is an urgent question for democracies. We value the mode of being in time that anchors us in the past and in the future, that is, among those who have been and those who might yet be. If the genos is a group constituted by this generational time, the demos was invented as the anti-genos, with no criterion of inheritance and instead only occurring according to the interruption of revolutionary time. Insofar as the demos persists, we experience it as a sort of genos, for example, the democratic nation state. As a result, democracies are caught is a bind, disavowing genos-thinking while cherishing the temporal forms of genos-life; they abhor genocidal violence but perpetuate and disguise it. This is the genocide paradox. O’Byrne traces the problem through our commitment to existential categories from Aristotle to the life taxonomies of Linneaus and Darwin, through anthropologies of kinship that tether us to the social world, the shortfalls of ethical theory, into the history of democratic theory and the defensive tactics used by real existing democracies when it came to defining genocide for the U.N. Genocide Convention. She argues that, although models of democracy all make room for contestation, they fail to grasp its generational structure or acknowledge the generational content of our lives. They cultivate ignorance of the contingency and precarity of the relations that create and sustain us. The danger of doing so is immense. It leaves us unprepared for confronting democracy’s deficits and its struggle to entertain multiple temporalities. In addition, it leaves us unprepared for understanding the relation between demos and violence, and the ability of good enough citizens to tolerate the slow-burning destruction of marginalized peoples. What will it take to envision an anti-genocidal democracy?

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