Search results for ""Fordham University Press""

This collection responds to the critical legacy of Penn R. Szittya, the recently retired former chair of Georgetown University’s English Department. Inspired by Georgetown’s Lannan Center for Poetics and Social Practice and its statement that poetry “traverses the fields of aesthetic, social, political, and religious thought,” this work investigates how medieval poetic language reflects and also shapes social, political, and religious worlds. At a moment in contemporary culture when poetry finds its value increasingly challenged, Medieval Poetics and Social Practice looks to the late Middle Ages to assert the indispensability of poetry and poetics in the formation of social structures, actions, and utterances. The contributors offer new readings of canonical late-medieval English poetic texts, such as Langland’s Piers Plowman and Chaucer’s Parliament of Fowls, and, of equal importance, explore texts that have hitherto not held a central place in criticism but make important contributions to the literary culture of the period. Introduced by Seeta Chaganti, the collection includes essays by Richard K. Emmerson, J. Patrick Hornbeck, John C. Hirsh, Moira Fitzgibbons, John T. Sebastian, Nicholas R. Havely, Kara Doyle, Anne Middleton, Jo Ann Moran Cruz, and Mark McMorris.

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The acceleration in science, technology, communication, and production that began in the second half of the twentieth century— developments which make up the concept of the “digital”—has brought us to what might be the most contradictory moment in human history. The digital revolution has made it possible not only to imagine but to actually realize a world in which social inequality and poverty are vanquished. But instead these developments have led to an unprecedented level of accumulation of private profits. Rather than the end of social inequality we are witness to its global expansion. Recent cultural theory tends to focus on the intricate surface effects of the emerging digital realities, proposing that technological advances effect greater cultural freedom for all, ignoring the underpinning social context. But beneath the surfaces of digital culture are complex social and historical relations that can be understood only from the perspective of a class analysis which explains why the new realities of the “digital condition" are conditioned by the actualities of global class inequalities. It is no longer the case that "technology" can take on the appearance of a simple or neutral aspect of human society. It is time for a critique of the digital times. In The Digital Condition, Rob Wilkie advances a groundbreaking analysis of digital culture which argues that the digital geist—which has its genealogy in such concepts as the “body without organs,” “spectrality,” and “différance”—has obscured the implications of class difference with the phantom of a digital divide. Engaging the writings of Hardt and Negri, Poster, Deleuze and Guattari, Derrida, Haraway, Latour, and Castells, the literature and cinema of cyberpunk, and digital commodities like the iPod, Wilkie initiates a new direction within the field of digital cultural studies by foregrounding the continuing importance of class in shaping the contemporary.

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Fifty years after his death, the thought of the French scientist and Jesuit Pierre Teilhard de Chardin (1881–1955) continues to inspire new ways of understanding humanity’s future. Trained as a paleontologist and philosopher, Teilhard was an innovative synthesizer of science and religion, developing an idea of evolution as an unfolding of material and mental worlds into an integrated, holistic universe at what he called the Omega Point. His books, such as the bestselling The Phenomenon of Man, have influenced generations of ecologists, environmentalists, planners, and others concerned with the fate of the earth. This book brings together original essays by leading experts who reflect on Teilhard’s legacy for today’s globalized world. They explore such topics as: the idea of God and the person; quantum reality and Teilhard’s vision; spiritual resources for the future; politics and economics; and a charter for co-evolution.

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This collection of essays examines the issue of norms and social practices both in epistemology and in moral and social philosophy. The contributors examine the issue across an unprecedented range of issues, including epistemology (realism, perception, testimony), logic, education, foundations of morality, philosophy of law, the pragmatic account of norms and their justification, and the pragmatic character of reason itself.

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William James’ celebrated lecture on “The Will to Believe” has kindled spirited controversy since the day it was delivered. In this lively reappraisal of that controversy, Father O’Connell contributes some fresh contentions: that James’ argument should be viewed against his indebtedness to Pascal and Renouvier; that it works primarily to validate our “over-beliefs” ; and most surprising perhaps, that James envisages our “passional nature” as intervening, not after, but before and throughout, our intellectual weighing of the evidence for belief. William James on the Courage to Believe is available from the publisher on an open-access basis.

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Within contemporary orthodoxy, debates over sex and gender have become increasingly polemical over the past generation. Beginning with questions around women’s ordination, arguments have expanded to include feminism, sexual orientation, the sacrament of marriage, definitions of family, adoption of children, and care of transgender individuals. Preliminary responses to each of these topics are shaped by gender essentialism, the idea that male and female are ontologically fixed and incommensurate categories with different sets of characteristics and gifts for each sex. These categories, in turn, delineate gender roles in the family, the church, and society. Gender Essentialism and Orthodoxy offers an immanent critique of gender essentialism in the stream of the contemporary Orthodox Church influenced by the “Paris School” of Russian émigré theologians and their heirs. It uses an interdisciplinary approach to bring into conversation patristic reflections on sex and gender, personalist theological anthropology, insights from gender and queer theory, and modern biological understandings of human sexual differentiation. Though these are seemingly unrelated discourses, Gender Essentialism and Orthodoxy reveals unexpected points of convergence, as each line of thought eschews a strict gender binary in favor of more open-ended possibilities. The study concludes by drawing out some theological implications of the preceding findings as they relate to the ordination of women to the priesthood, same-sex unions and sacramental understandings of marriage, definitions of family, and pastoral care for intersex, transgender, and nonbinary parishioners.

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NYPL BOOK OF THE DAY • NAMED A BEST BOOK OF 2023 BY ZED BOOK CLUB & INDIA CURRENTS • LA WEEKLY BOOK PICK • RECOMMENDED BY BOOK RIOT & ELECTRIC LITERATURE A timely self-examination of the “mixed” American experience featuring exclusive recipes and photographs from the author’s multicultural family. As citizens continue to evolve and diversify within the United States, the ingredients that make up each flavorful household are waiting to be discovered and devoured. In Colorful Palate, author Raj Tawney shares his coming-of-age memoir as a young man born into an Indian, Puerto Rican, and Italian-American family, his struggles with understanding his own identity, and the mouthwatering flavors of the melting pot from within his own childhood kitchen. While the world outside can be cruel and unforgiving, it’s even more complicated for a mixed-race kid, unsure of his place in the world. Turning to his mother and grandmother for guidance, Tawney assists in the kitchen, providing intimate moments and candor as he listened to the tales behind each culinary delicacy and the women who perfected it. Each lovingly prepared meal offered another opportunity to learn more about his extraordinary heritage. The ability to create delicious fare with his family wasn’t just a duty for the grand ladies who raised him; it was a survival tactic for navigating new and unknown cultures, not always willing to accept them at first or even a hundredth glance. As Tawney examines both himself and his loved ones through the formative stages of his life, from boyhood through adulthood, he begins to realize, through all of the chaos and confusion, just how “American” he actually was. In this contemporary coming-of-age tale, Tawney tackles personal hot-button issues about race and identity through poignant, heartfelt moments centered on delicious meals. From succulent tandoori chicken to delectable arroz con habichuelas to scrumptious spaghetti and meatballs, Tawney shares his family recipes along with the intimate stories he overheard in the kitchen as he played sous chef to hundreds of recipes that not only span continents but also come with their own personal histories attached. Colorful Palate is a tale of the mixed experience, one of the millions that rarely get told, undefined by a single group or birthright and unapologetic about its lack of classification.

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Viking Mediologies is a study of pre-modern multimedia rooted in the embodied poetic practice of Viking Age skalds. Prior study of the skaldic tradition has focused on authorship—distinctions of poetic style, historical contexts, and attention to the oeuvres of the skalds whose names are preserved in the written tradition. Kate Heslop reconsiders these not as texts but as pieces in a pre-modern media landscape, focusing on poetry’s medial capacity to embody memory, visuality, and sound. Mobile, hybrid, diasporic social formations—bands of raiders and traders, petty kingdoms, colonial expeditions—achieved new prominence in the Viking Age. Skalds offered the leaders of these groups something uniquely valuable. With their complicated poetry, they claimed to be able to capture shared contingent meanings and re-mediate them in named, memorable, reproducible works. The commemorative poetry in kviðuháttr remembers histories of ruin and loss. Skaldic ekphrasis discloses and reproduces the presence of the gods. Dróttkvætt encomium evokes for the leader’s retinue the soundscape of battle. As writing arrived in Scandinavia in the wake of Christianization, the media landscape shifted. In the poetry of the twelfth and thirteenth centuries, skalds adjusted to the demands of a literate audience, while the historical and poetological texts of the Icelandic High Middle Ages opened a dialogue between Latin Christian ideas of mediation and local traditions. In the Second Grammatical Treatise, for example, the literate technology of the grid is used to analyze the complex resonances of dróttkvætt as the output of a syllable-spewing hurdy-gurdy—a poetry machine. Offering both new readings of both canonical works such as Ynglingatal, Ragnarsdrápa, and Háttatal, and examinations of lesser-known texts like Glymdrápa, Líknarbraut, and Sturla Þórðarson’s Hákonarkviða, Viking Mediologies explores the powers and limits of poetic mediation.

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A compelling and innovative reflection on the way photography captures and condenses time Two photographs, connected by a ladder, separated by a century. First, William Henry Fox Talbot photographed a faithfully realistic image of a ladder against a haystack in the English countryside.One hundred years later, an anonymous photographer captured another ladder, “photographed” alongside an incinerated man by the blinding light of the atomic bomb. These two images underpin a poetic and theoretical reflection on the origins of photographic technique, the imaginative power of montage, and the relation of photography to time itself in Jean-Christophe Bailly’s The Instant and Its Shadow, translated into English for the very first time. A rare find of intellectual caliber and theoretical rigor, The Instant and Its Shadow pursues a unique and powerful reflection on the first hundred years of photography’s history and on the essence of the photographic art in general. Inspired by the unexpected coming together of these two iconic images, the book begins by retracing Talbot’s invention of the photographic calotype in the early nineteenthcentury, highlighting the paradox that saw Talbot wishing to imitate the representative arts of painting and drawing while simultaneously liberating the image from any imitative paradigm. This analysis leads Bailly to elucidate photography’s relation to material and visual reality. A meditation on photography’s seeming ability to stop time follows, concluding with the photographs of Hiroshima and the photographic nature of the atomic bomb. Building on an inspired juxtaposition of The Haystack with the Hiroshima photographs, the book becomes a testament to the potency of photomontage, arguing that “the more singular an image, the greater its connective power.” Bailly’s book is at once a lyrical homage to some of the founding texts of photographic theory and a startling reminder of the uncanny power of photography itself. Part theoretical reflection, part lyrical reverie, The Instant and Its Shadow is packed with profound and stellar insights about the medium.

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Winner, French Voices Award for excellence in publication and translation. When it comes to giving, philosophers love to be the most generous. For them, every form of reciprocity is tainted by commercial exchange. In recent decades, such thinkers as Derrida, Levinas, Henry, Marion, Ricoeur, Lefort, and Descombes, have made the gift central to their work, haunted by the requirement of disinterestedness. As an anthropologist as well as a philosopher, Hénaff worries that philosophy has failed to distinguish among various types of giving. The Philosophers’ Gift returns to Mauss to reexamine these thinkers through the anthropological tradition. Reciprocity, rather than disinterestedness, he shows, is central to ceremonial giving and alliance, whereby the social bond specific to humans is proclaimed as a political bond. From the social fact of gift practices, Hénaff develops an original and profound theory of symbolism, the social, and the relationship between self and other, whether that other is an individual human being, the collective other of community and institution, or the impersonal other of the world.

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This book examines Samuel Beckett’s unique lesson in courage in the wake of humanism’s postwar crisis—the courage to go on living even after experiencing life as a series of catastrophes. Rabaté, a former president of the Samuel Beckett Society and a leading scholar of modernism, explores the whole range of Beckett’s plays, novels, and essays. He places Beckett in a vital philosophical conversation that runs from Bataille to Adorno, from Kant and Sade to Badiou. At the same time, he stresses Beckett’s inimitable sense of metaphysical comedy. Foregrounding Beckett’s decision to write in French, Rabaté inscribes him in a continental context marked by a “writing degree zero” while showing the prescience and ethical import of Beckett’s tendency to subvert the “human” through the theme of the animal. Beckett’s “declaration of inhuman rights,” he argues, offers the funniest mode of expression available to us today.

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Historically speaking, theology can be said to operate “materiaphobically.” Protestant Christianity in particular has bestowed upon theology a privilege of the soul over the body and belief over practice, in line with the distinction between a disembodied God and the inanimate world “He” created. Like all other human, social, and natural sciences, religious studies imported these theological dualisms into a purportedly secular modernity, mapping them furthermore onto the distinction between a rational, “enlightened” Europe on the one hand and a variously emotional, “primitive,” and “animist” non-Europe on the other. The “new materialisms” currently coursing through cultural, feminist, political, and queer theories seek to displace human privilege by attending to the agency of matter itself. Far from being passive or inert, they show us that matter acts, creates, destroys, and transforms—and, as such, is more of a process than a thing. Entangled Worlds examines the intersections of religion and new and old materialisms. Calling upon an interdisciplinary throng of scholars in science studies, religious studies, and theology, it assembles a multiplicity of experimental perspectives on materiality: What is matter, how does it materialize, and what sorts of worlds are enacted in its varied entanglements with divinity? While both theology and religious studies have over the past few decades come to prioritize the material contexts and bodily ecologies of more-than-human life, Entangled Worlds sets forth the first multivocal conversation between religious studies, theology, and the body of “the new materialism.” Here disciplines and traditions touch, transgress, and contaminate one another across their several carefully specified contexts. And in the responsiveness of this mutual touching of science, religion, philosophy, and theology, the growing complexity of our entanglements takes on a consistent ethical texture of urgency.

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The Animal That Therefore I Am is the long-awaited translation of the complete text of Jacques Derrida’s ten-hour address to the 1997 Cérisy conference entitled “The Autobiographical Animal,” the third of four such colloquia on his work. The book was assembled posthumously on the basis of two published sections, one written and recorded session, and one informal recorded session. The book is at once an affectionate look back over the multiple roles played by animals in Derrida’s work and a profound philosophical investigation and critique of the relegation of animal life that takes place as a result of the distinction—dating from Descartes—between man as thinking animal and every other living species. That starts with the very fact of the line of separation drawn between the human and the millions of other species that are reduced to a single “the animal.” Derrida finds that distinction, or versions of it, surfacing in thinkers as far apart as Descartes, Kant, Heidegger, Lacan, and Levinas, and he dedicates extended analyses to the question in the work of each of them. The book’s autobiographical theme intersects with its philosophical analysis through the figures of looking and nakedness, staged in terms of Derrida’s experience when his cat follows him into the bathroom in the morning. In a classic deconstructive reversal, Derrida asks what this animal sees and thinks when it sees this naked man. Yet the experiences of nakedness and shame also lead all the way back into the mythologies of “man’s dominion over the beasts” and trace a history of how man has systematically displaced onto the animal his own failings or bêtises. The Animal That Therefore I Am is at times a militant plea and indictment regarding, especially, the modern industrialized treatment of animals. However, Derrida cannot subscribe to a simplistic version of animal rights that fails to follow through, in all its implications, the questions and definitions of “life” to which he returned in much of his later work.

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The Love of Learning and the Desire for God is composed of a series of lectures given to young monks at the Institute of Monastic Studies at Sant'Anselmo in Rome during the winter of 1955-56.

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The academy is often described as an ivory tower, isolated from the community surrounding it. Presenting the theory, vision, and implementation of a socially engaged program for the Department of Human and Organizational Development (HOD) in Peabody’s College of Education and Human Development at Vanderbilt University, Academics in Action! describes a more integrated model wherein students and faculty work with communities, learn from them, and bring to bear findings from theory and research to generate solutions to community problems. Offering examples of community-engaged theory, scholarship, teaching, and action, Academics in Action! describes the nuanced structures that foster and support their development within a research university. Theory and action span multiple ecological levels from individuals and small groups to organizations and social structures. The communities of engagement range from local neighborhoods and schools to arenas of national policy and international development. Reflecting the unique perspectives of research faculty, practitioners, and graduate students, Academics in Action! documents a specific philosophy of education that fosters and supports engagement; the potentially transformative nature of academic work for students, faculty, and the broader society; and some of the implications and challenges of action-oriented efforts in light of dynamics such as income inequality, racism, and global capitalism. This edited volume chronicles teaching, research, and community action that influences both inside and outside the classroom as well as presents dimensions of a participatory model that set such efforts into action.

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In his inimitable prose, master storyteller Peter Quinn chronicles his odyssey from the Irish Catholic precincts of the Bronx to the arena of big-league politics and corporate hardball. Cross Bronx is Peter Quinn’s one-of-a-kind account of his adventures as ad man, archivist, teacher, Wall Street messenger, court officer, political speechwriter, corporate scribe, and award-winning novelist. Like Pete Hamill, Quinn is a New Yorker through and through. His evolution from a childhood in a now-vanished Bronx, to his exploits in the halls of Albany and swish corporate offices, to then walking away from it all, is evocative and entertaining and enlightening from first page to last. Cross Bronx is bursting with witty, captivating stories. Quinn is best known for his novels (all recently reissued by Fordham University Press under its New York ReLit imprint), most notably his American Book Award–winning novel Banished Children of Eve. Colum McCann has summed up Quinn’s trilogy of historical detective novels as “generous and agile and profound.” Quinn has now seized the time and inspiration afforded by “the strange interlude of the pandemic” to give his up-close-and-personal accounts of working as a speechwriter in political backrooms and corporate boardrooms: “In a moment of upended expectations and fear-prone uncertainty, the tolling of John Donne’s bells becomes perhaps not as faint as it once seemed. Before judgment is pronounced and sentence carried out, I want my chance to speak from the dock. Let no man write my epitaph. In the end, this is the best I could do.” (from the Prologue) From 1979 to 1985 Quinn worked as chief speechwriter for New York Governors Hugh Carey and Mario Cuomo, helping craft Cuomo’s landmark speech at the 1984 Democratic Convention and his address on religion and politics at Notre Dame University. Quinn then joined Time Inc. as chief speechwriter and retired as corporate editorial director for Time Warner at the end of 2007. As eyewitness and participant, he survived elections, mega-mergers, and urban ruin. In Cross Bronx he provides his insider’s view of high-powered politics and high-stakes corporate intrigue. Incapable of writing a dull sentence, the award-winning author grabs our attention and keeps us enthralled from start to finish. Never have his skills as a storyteller been on better display than in this revealing, gripping memoir.

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Catholicism at the Millennium is a book that grew out of a series of weekly lectures to students and the public at large on the state of the Catholic Church at the millennium. The book looks at the Catholic Church from the perspective of such diverse areas as theology, philosophy, biology, economics, sociology, music, history, and literature. Each chapter, by looking back and looking forward, explores what it means for the Catholic Church to be both a Church of tradition but also a Church in transition. Because the book began as a series of lectures, the book is especially useful as a text on Catholicism for students and interested laity. The book provides readers with a solid grounding in the traditions of the Church. It also challenges them to think about Catholicism in new ways. As a snapshot of the Catholic Church at this point in its history, Catholicism at the Millennium engages the reader in the ongoing debates today involving academy, Church, and culture.

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Breaking the Bronze Ceiling uncovers a glaring omission in our global memorial landscapethe conspicuous absence of women. Exploring this neglected narrative, the book emerges as the foremost guide to women''s memorialization across diverse cultures and ages. As global memorials come under intense examination, with metropolises vying for a more inclusive recognition of female contributions, this book stands at the forefront of contemporary discussion.The book's thought-provoking essays artfully traverse the complex terrains of gender portrayal, urban tales, ancestral practices, and grassroots activismall anchored in the bedrock of cultural remembrance. Rich in the range of cases discussed, the book sifts through multifaceted representations of women, from Marians to Liberties, to handmaidens, to particular historical women.Breaking the Bronze Ceiling offers a panoramic view of worldwide memorials, critically analyzing grandiose tributes while also honoring s

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Based on an extensive collection of letters written from the home front and the battlefront, Family War Stories offers fresh insights into how the reciprocal nature of family correspondence can shape a family’s understanding of the war. Family War Stories examines the contribution of the Densmore family to the Northern Civil War effort. It extends the boundaries of research in two directions. First, by describing how members of this white family from Minnesota were mobilized to fight a family war on the home front and the battlefront, and second, by exploring how the war challenged the family’s abolitionist beliefs and racial attitudes. Family War Stories argues that the totality of the family’s Civil War experience was intricately shaped by the dynamics of family life and the reciprocal nature of family correspondence. Further, it argues that the serving sons’ understanding of the war was shaped by their direct military experiences in the army camps and battlefields and how their loved ones at home interpreted these experiences. With two sons serving as officers in the United States Colored Troops’ regiments fighting in the Mississippi Valley, the Densmore family was heavily involved in destroying slavery. Family War Stories analyses how the sons’ military experiences tested the family’s abolitionist ideology and its commitment to white racial superiority. It also explains how the family sought to accommodate the presence of a refugee from slavery working in the family kitchen. In some ways, the presence of this worker in the household posed an even greater range of challenges to the family’s racial beliefs than the sons’ military service. By examining one family’s deep involvement in the war against slavery, Wilson analyses how the Civil War posed particular challenges to Northerners committed to abolitionism and white supremacy.

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A critical introduction to how the Nagasaki atomic bombing has been remembered, especially in contrast to that of Hiroshima. In the decades following the atomic bombing of Nagasaki on August 9, 1945, the city’s residents processed their trauma and formed narratives of the destruction and reconstruction in ways that reflected their regional history and social makeup. In doing so, they created a multi-layered urban identity as an atomic-bombed city that differed markedly from Hiroshima’s image. Shadows of Nagasaki traces how Nagasaki’s trauma, history, and memory of the bombing manifested through some of the city’s many post-atomic memoryscapes, such as literature, religious discourse, art, historical landmarks, commemorative spaces, and architecture. In addition, the book pays particular attention to how the city’s history of international culture, exemplified best perhaps by the region’s Christian (especially Catholic) past, informed its response to the atomic trauma and shaped its postwar urban identity. Key historical actors in the volume’s chapters include writers, Japanese- Catholic leaders, atomic-bombing survivors (known as hibakusha), municipal officials, American occupation personnel, peace activists, artists, and architects. The story of how these diverse groups of people processed and participated in the discourse surrounding the legacies of Nagasaki’s bombing shows how regional history, culture, and politics—rather than national ones—become the most influential factors shaping narratives of destruction and reconstruction after mass trauma. In turn, and especially in the case of urban destruction, new identities emerge and old ones are rekindled, not to serve national politics or social interests but to bolster narratives that reflect local circumstances.

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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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Just as essential to Theodore Roosevelt’s accession to the Presidency as his charge up San Juan Hill was his election as Governor of New York four months later. A defeat would have seriously set back and perhaps even destroyed his chances to gain the White House. Yet, until A Rough Ride to Albany, no book has devoted itself primarily to that hard-fought uphill campaign, which he barely won only after a series of energetic “whistle stop” tours, and in which he displayed for the first time a unique power to stir audiences that has rarely been seen in American politics. The book also describes how Roosevelt had to balance his commitment to reform with the positions of New York’s Republican leadership, which did not share many of his priorities. It thus provides lessons that are just as relevant today as they were more than one hundred years ago. Although Roosevelt is the book’s dominating character, its pages are also filled with other absorbing personalities. Among them are silky Republican “Easy Boss” Thomas Collier Platt, who disliked Roosevelt but for the party’s good was forced to back him for Governor; passionate political reformer John Jay Chapman, who accused Roosevelt of backing out on his word by refusing to run as an independent after being assured the Republican nomination; Elihu Root, whose lawyer’s skill saved Roosevelt’s candidacy when his opponents discovered he had failed to pay his New York taxes; and Richard Croker, the arrogant Democratic boss whose failure to back a sitting judge for refusing to appoint a Tammany Hall functionary to a court clerkship created such public revulsion that Roosevelt was able to capitalize on the incident to turn a likely defeat into victory. A Rough Ride to Albany is must reading for anyone who is fascinated by the career of Theodore Roosevelt or by the details of a dramatic political campaign that helped set the course of Twentieth Century American history.

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In scenery, lyric’s public voice and memoir’s personal reconciliations confront the archives of America’s racial and legal histories, resulting in a genre-bending exploration of what it means to exist as oneself for an Other. The author, a Salvadorean immigrant and parent, reflects on the status of personhood in America between racial supremacy and racial disavowal, thinking through his own structural role as a naturalized citizen, and naturalization’s historical condition in the denial of full legal and emotional Black personhood. This daring work delves into the archive of liberal humanism from colonial era writing on the competing status of slaves to the present, while the visual archive of public news provides an ekphrastic environment to the author’s bigger lyric-memory: being the parent of a biracial American-born child in a contemporary era accentuated by violence, white nationalism, and fear. From seventeenth-century casta paintings up to contemporary coverage of domestic unrest and riots, from the delivery room to scenes of parenthood, Alvergue ponders: What is the kind of emotion a face demonstrates, or a body, an assembly? scenery approaches, in an asymptotic manner, the empathy we come to feel when the language we’ve made is dulled by the roles we are also expected to occupy against one another.

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Embroiled in the Civil War, northerners wrote and spoke with frequency about the subject of loyalty. The word was common in newspaper articles, political pamphlets, and speeches, appeared on flags, broadsides, and prints, was written into diaries and letters and the stationary they appeared on, and even found its way into sermons. Its ubiquity suggests that loyalty was an important concept…but what did it mean to those who used it? Contested Loyalty examines the significance of loyalty across fault lines of gender, social class, and education, race and ethnicity, and political or religious affiliation. These differing vantage points reveal the complicated ways in which loyalties were defined, prioritized, acted upon, and related. While most of the scholarly work on Civil War Era nationalism has focused on southern identity and Confederate nationhood, the essays in Contested Loyalty examine the variable, fluid constructions of these concepts in the north. Essays explore the limitations and incomplete nature of national loyalty and how disparate groups struggled to control its meaning. The authors move beyond the narrow partisan debate over Democratic dissent to examine other challenges to and competing interpretations of national loyalty. Today’s leading and emerging scholars examine loyalty through: the frame of politics at the state and national level; the viewpoints of college educated men as well as the women they courted; the attitudes of northern Protestant churches on issues of patriotism and loyalty; working class men and women in military industries; how employers could use the language of loyalty to take away the rights of workers; and the meaning of loyalty in contexts of race and ethnicity. The Union cause was a powerful ideology committing millions of citizens, in the ranks and at home, to a long and bloody war. But loyalty to the Union cause imperfectly explains how citizens reacted to the traumas of war or the ways in which conflicting loyalties played out in everyday life. The essays in this collection point us down the path of greater understanding.

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Mirko D. Grmek (1924-2000) is one of the most significant figures in the history of medicine, and has long been considered a pioneer of the field. The singular trajectory that took Grmek from Yugoslavia to the academic culture of post-war France placed him at the crossroads of different intellectual trends and made him an influential figure during the second half of the twentieth century. Yet, scholars have rarely attempted to articulate his distinctive vision of the history of science and medicine with all its tensions, contradictions, and ambiguities. This volume brings together and publishes for the first time in English a range of Grmek’s writings, providing a portrait of his entire career as a historian of science and an engaged intellectual figure. Pathological Realities pieces together Grmek’s scholarship that reveals the interconnections of diseases, societies, and medical theories. Straddling the sciences and the humanities, Grmek crafted significant new concepts and methods to engage with contemporary social problems such as wars, genocides and pandemics. Uniting some major strands of his published work that are still dispersed or simply unknown, this volume covers the deep epistemological changes in historical conceptions of disease as well as major advances within the life sciences and their historiography. Opening with a classic essay – “Preliminaries for a Historical Study of Diseases,” this volume introduces Grmek’s notions of “pathocenosis” and “emerging infections,” illustrating them with historical and contemporary cases. Pathological Realities also showcases Grmek’s pioneering approach to the history of science and medicine using laboratory notebooks as well as his original work on biological thought and the role of ideologies and myths in the history of science. The essays assembled here reveal Grmek’s significant influence and continued relevance for current research in the history of medicine and biology, medical humanities, science studies, and the philosophy of science.

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The botched robbery didn’t do it. Neither did the three gunshots. It wasn’t until he was administered last rites that David Borkowski realized he was about to die, at age fifteen. A Shot Story: From Juvie to Ph.D. is a riveting account of how being shot saved his life and helped a juvenile delinquent become an esteemed English professor. Growing up in a working-class section of Staten Island, David and his friends thought they had all the answers: They knew where to hang out without being hassled, where to get high, and what to do if the cops showed up. But when David and his friend called in a pizza order so they could rob the delivery man, things didn’t turn out as they’d planned. Staring down the barrel of a gun, David and his friend panicked and took off as the cop fired. Convinced the cop was shooting harmless “salt” bullets, David darted through lawns as the cop gave chase. Much later, when David was bleeding to death, did the cops realize they had hit one of their own—the son of a fellow cop. Borderline illiterate at the time of the shooting, David took his future into his own hands and found salvation in books. But his attempts to improve his life were stymied by lack of familial support. Bound on all sides by adults who had no faith in his ability to learn or to succeed, David persevered and earned his Ph.D.. Funny and poignant, but always honest and reflective, A Shot Story tracks David Borkowski’s life before and after the “accident” and tells how his having been a rather unremarkable student may have been a blessing in disguise. A wonderful addition to the working-class narrative genre, A Shot Story presents a gripping account of the silences of working-class culture as well as the male subculture of Staten Island. Through his heartfelt memoir, Borkowski explores the universal lesson of turning a wrong into a rite of passage.

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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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