Search results for ""fordham university press""

With characteristic wit, Harry Berger, Jr., brings his flair for close reading to texts and images across two millennia that illustrate what he calls “structural misanthropology.” Beginning with a novel reading of Plato, Berger emphasizes Socrates’s self-acknowledged failures. The dialogues, he shows, offer up, only to dispute, a misanthropic polis. The Athenian city-state, they worry, is founded on a social order motivated by apprehension—both the desire to take and the fear of being taken. In addition to suggesting new political and philosophical dimensions to Platonic thought, Berger’s attention to rhetorical practice offers novel ways of parsing the dialogic method itself. In the book’s second half, Berger revisits and revises his earlier accounts of Italian humanism, Elizabethan drama, and Dutch painting. Berger shows how structural misanthropology helps us to read the competitive practices that characterize Renaissance writing and art, whether in Machiavelli’s constitutional prostheses, Shakespeare’s pageants of humiliation, or the elbow jabs of Dutch portraiture.

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This refreshing re-evaluation of the so-called autobiography of Ignatius Loyola (c. 1491–1556) situates Ignatius’s Acts against the backgrounds of the spiritual geography of Luke’s New Testament writings and the culture of Renaissance humanism. Ignatius Loyola’s So-Called Autobiography builds upon recent scholarly consensus, examines the language of the text that Ignatius Loyola dictated as his legacy to fellow Jesuits late in life, and discusses relevant elements of the social, historical, and religious contexts in which the text came to birth. Recent monographs by Marjorie O’Rourke Boyle and John W. O’Malley have characterized Ignatius’s Acts as a mirror of vainglory and of apostolic religious life, respectively. In this study, John M. McManamon, S.J., persuasively argues that an appreciation of the two Lukan New Testament writings likewise helps interpret the theological perspectives of Ignatius. The geography of Luke’s two writings and the theology that undergirds Luke’s redactional innovation assisted Ignatius in remembering and understanding the crucial acts of God in his own life. This eloquent, lucidly written new book is essential reading for anyone interested in Ignatius, the early Jesuits, sixteenth-century religious life, and the history of early modern Europe.

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This phenomenological study begins by presenting trust as a characteristic form of interpersonal and communal relationship. In the second chapter, the scope is narrowed to someone’s reliance on one or more trustworthy individuals. Chapters 3 to 5 explore specific aspects of trust, insofar as we confide in social structures or movements, the impersonal regularities and events of nature, or our own particular talents, motivations, and possibilities. In a world that is ravaged by the omnipresence of suffering and the most outrageous manifestations of evil, no philosopher can avoid the question of what kind of trust may be profound and strong enough to overcome the ultimate anxiety or despair that threatens all human existence. In the Western tradition of belief, thinking, faith, and searching for the first and ultimate, that question is approached here through reflection upon the radical difference between trust (or faith) in the universe (the totality) and faith (or trust) in God.

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Lincoln and Leadership offers fresh perspectives on the 16th president—making novel contributions to the scholarship of one of the more studied figures of American history. The book explores Lincoln’s leadership through essays focused, respectively, on Lincoln as commander-in-chief, deft political operator, and powerful theologian. Taken together, the essays suggest the interplay of military, political, and religious factors informing Lincoln’s thought and action and guiding the dynamics of his leadership. The contributors, all respected scholars of the Civil War era, focus on several critical moments in Lincoln’s presidency to understand the ways Lincoln understood and dealt with such issues and concerns as emancipation, military strategy, relations with his generals, the use of black troops, party politics and his own re-election, the morality of the war, the place of America in God’s design, and the meaning and obligations of sustaining the Union. Overall, they argue that Lincoln was simultaneously consistent regarding his commitments to freedom, democratic government, and Union but flexible, and sometimes contradictory, in the means to preserve and extend them. They further point to the ways that Lincoln’s decision making defined the presidency and recast understandings of American “exceptionalism.” They emphasize that the “real” Lincoln was an unabashed party man and shrewd politician, a self-taught commander-in-chief, and a deeply religious man who was self-confident in his ability to judge men and to persuade them with words but unsure of what God demanded from America for its collective sins of slavery. Randall Miller’s Introduction in particular provides essential weight to the notion that Lincoln’s presidential leadership must be seen as a series of interlocking stories. In the end, the contributors collectively remind readers that the Lincoln enshrined as the “Great Emancipator” and “savior of the Union” was in life and practice a work-in-progress. And they insist that “getting right with Lincoln” requires seeing the intersections of his—and America’s—military, political, and religious interests and identities.

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This book examines the eastern European seminar of the late 1980s and early 1990s—an ongoing academic meeting place outside the formal rubric of the university—tracing its evolution into a social movement on the street and identifying the political force of the theoretical conversations that took place there. It also shows how these theories reflect the loss of socialist idealisms and established materialist frameworks that eventually evolved into a set of heterotopic visions with a fundamentally altered sense of materialism. It provides both glimpses of a genuinely alternative world to the Western academy that its denizens are so prone to critique, one in which oral discourse and dialogism were especially prominent values, and a utopian view of the Western intellectual world from that now-lost space.

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This second volume in Nancy’s The Deconstruction of Christianity explores the stance or bearing that would be appropriate for us now, in the wake of the dis-enclosure of religion and the retreat of God: that of adoration. Adoration is stretched out toward things, but without phenomenological intention. In our present historical time, we have come to see relation itself as the divine. The address and exclamation--the salut!--that constitutes adoration celebrates this relation: both the relation among all beings that the world is and what is beyond relation, the outside of the world that opens us in the midst of the world. A major contribution to the contemporary philosophy of religion, Adoration clarifies and builds upon not only Dis-Enclosure, the first volume in this project, but also Nancy’s other previous writings on sense, the world, and the singular plurality of being.

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Theology usually appears to us to be dogmatic, judgmental, condescending, maybe therapeutic, or perhaps downright fantastical—but seldom enticing. Divine Enticement takes as its starting point that the meanings of theological concepts are not so much logical, truth-valued propositions—affirmative or negative—as they are provocations and evocations. Thus it argues for the seductiveness of both theology and its subject—for, in fact, infinite seduction and enticement as the very sense of theological query. The divine name is one by which we are drawn toward the limits of thought, language, and flesh. The use of language in such conceptualization calls more than it designates. This is not a flaw or a result of vagueness or imprecision in theological language but rather marks the correspondence of such language to its subject: that which, outside of or at the limit of our thought, draws us as an enticement to desire, not least to intellectual desire. Central to the text is the strange semiotics of divine naming, as a call on that for which there cannot be a standard referent. The entanglement of sign and body, not least in interpretations of the Christian incarnation, both grounds and complicates the theological abstractions. A number of traditional notions in Christian theology are reconceived here as enticements, modes of drawing the desires of both body and mind: faith as “thinking with assent”; sacraments as “visible words” read in community; ethics as responsiveness to beauty; prayer as the language of address; scripture as the story of meaning-making. All of these culminate in a sense of a call to and from the purely possible, the open space into which we can be enticed, within which we can be divinely enticing.

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Terms of the Political: Community, Immunity, Biopolitics presents a decade of thought about the origins and possibilities of political theory from one of contemporary Italy’s most prolific and engaging political theorists, Roberto Esposito. He has coined a number of critical concepts in current debates about the past, present, and future of biopolitics—from his work on the implications of the etymological and philosophical kinship of community (communitas) and immunity (immunitas) to his theorizations of the impolitical and the impersonal. Taking on interlocutors from throughout the Western philosophical tradition, from Aristotle and Augustine to Weil, Arendt, Nancy, Foucault, and Agamben, Esposito announces the eclipse of a modern political lexicon—“freedom,” “democracy,” “sovereignty,” and “law”—that, in its attempt to protect human life, has so often produced its opposite (violence, melancholy, and death). Terms of the Political calls for the opening of political thought toward a resignification of these and other operative terms—such as “community,” “immunity,” “biopolitics,” and “the impersonal”—in ways that affirm rather than negate life. An invaluable introduction to the breadth and rigor of Esposito’s thought, the book will also welcome readers already familiar with Esposito’s characteristic skill in overturning and breaking open the language of politics.

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In his early lecture courses, Martin Heidegger exhibited an abiding interest in human life. He believed that human life has philosophical import while it is actually being lived; language has philosophical import while it is being spoken. In this book, Scott Campbell traces the development of Heidegger’s ideas about factical life through his interest in Greek thought and its concern with Being. He contends that Heidegger’s existential concerns about human life and his ontological concerns about the meaning of Being crystallize in the notion of Dasein as the Being of factical human life. Emphasizing the positive aspects of everydayness, Campbell explores the contexts of meaning embedded within life; the intensity of average, everyday life; the temporal immediacy of life in early Christianity; the hermeneutic pursuit of life’s self-alienation; factical spatiality; the temporalizing of history within life; the richness of the world; and the facticity of speaking in Plato and Aristotle. He shows how Heidegger presents a way of grasping human life as riddled with deception but also charged with meaning and open to revelation and insight.

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Scholars have long argued that nations, as imagined communities, are constituted through the incitement of feelings and the operations of fantasy. Can we say the same about the set of disciplinary and regulatory institutions that we call the state? Can we think of it as constituted by feelings and fantasies, too? Zarena Aslami argues that late Victorian novels certainly did. Revisiting major works by Olive Schreiner, Thomas Hardy, and George Gissing, among others, Aslami shows how novels dramatized the feelings and fantasies of a culture that was increasingly optimistic, as well as increasingly anxious, about the state’s capacity to “step in” and help its citizens achieve the good life. In this study of late Victorian culture, Aslami reveals how a historically specific and intriguing fantasy of the state was thought to animate citizens’ psychic lives. This fantasy starred the modern state as a heroic actor with whom one has a relationship and from whom one desires something. While she tracks fantasies of the state in political writing, Aslami argues that novels were a privileged site for meditating on its more tragic implications.

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In this volume, leading scholars in anthropology, religion, and area studies engage global and local perspectives dialectically to develop a historically grounded, ethnographically driven social science. The book’s chapters, drawing on research in East and Southeast Asia, Africa, Europe, and the Americas, are also in conversation with the extensive work of editor and contributor Stanley J. Tambiah: They all investigate some aspect of what Tambiah has called “multiple orientations to the world.” The implicit focus throughout is on human cultural differences and the historically constituted nature of the political potentialities (both positive and negative) that stem from these. As a whole, then, the volume promotes an approach to scholarship that actively avoids privileging any one conceptual framework or cultural form at the expense of recognizing another—a style of inquiry that the editors call “radical egalitarianism.” Together, these scholars encourage a comparative examination of contemporary societies, provide insights into the historical development of social scientific and sociopolitical categories, and raise vital questions about the possibilities for achieving equality and justice in the presence of competing realities in the global world today. Michael M.J. Fischer’s Afterword provides a brilliant exegesis of Tambiah’s multifaceted oeuvre, outlining the primary themes that inform his scholarship and, by extension, all the chapters in this book.

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In this volume, leading scholars in anthropology, religion, and area studies engage global and local perspectives dialectically to develop a historically grounded, ethnographically driven social science. The book’s chapters, drawing on research in East and Southeast Asia, Africa, Europe, and the Americas, are also in conversation with the extensive work of editor and contributor Stanley J. Tambiah: They all investigate some aspect of what Tambiah has called “multiple orientations to the world.” The implicit focus throughout is on human cultural differences and the historically constituted nature of the political potentialities (both positive and negative) that stem from these. As a whole, then, the volume promotes an approach to scholarship that actively avoids privileging any one conceptual framework or cultural form at the expense of recognizing another—a style of inquiry that the editors call “radical egalitarianism.” Together, these scholars encourage a comparative examination of contemporary societies, provide insights into the historical development of social scientific and sociopolitical categories, and raise vital questions about the possibilities for achieving equality and justice in the presence of competing realities in the global world today. Michael M.J. Fischer’s Afterword provides a brilliant exegesis of Tambiah’s multifaceted oeuvre, outlining the primary themes that inform his scholarship and, by extension, all the chapters in this book.

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In this outstanding new collection, philosopher Jean-Luc Nancy takes up his perennial themes—community, embodiment, being-with, literature, politics, sense, and meaning—as part of a deep and mature appreciation of the fact that we are richly, joyfully, and thoroughly sexual beings. In a concise but extremely important essay, “The ‘There Is’ of the Sexual Relation,” Nancy responds to Lacan’s dictum that “there is no sexual relation” and makes a radical argument for the central place of the sexual relation as our originary mode of being with one another. “The Birth of Breasts” is a beautiful reflection on human anatomy and the image and reality of the breast that draws on literature and poetry from Sappho to Beckett. In “Strange Foreign Bodies,” Nancy revisits the philosophical territory of the relation between mind or spirit and body but reminds us that bodies are at once familiar to us and also irredeemably strange. “The Body of Pleasure” explores the body as the site of essentially finite pleasure, “finite because it reaches the end, the limit where the body tends to lose all form, becomes matter, an impenetrable mass. But this end also forms the touch of the outside and with it the joy of the world.” Finally, “The Sexual Relation—and Then” builds on the insight into the central place of the sexual relation by considering specifically the generative possibilities of sex and the fact that we all came to be as the product of sexual relations. Nancy’s Corpus, published in English in 2008, was the philosopher’s most sustained consideration of embodiment to date. Now, in Corpus II, he carries that work in new directions which constantly remind us that human bodies are sexed and sexual bodies.

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This volume addresses the relation between religion and things. That relation has long been conceived in antagonistic terms, privileging spirit above matter, belief above ritual and objects, meaning above form, and “inward” contemplation above “outward” action. After all, wasn’t the opposition between spirituality and materiality the defining characteristic of religion, understood as geared to a transcendental beyond that was immaterial by definition? Grounded in the rise of religion as a modern category, with Protestantism as its main exponent, this conceptualization devalues religious things as lacking serious empirical, let alone theoretical, interest. The resurgence of public religion in our time has exposed the limitations of this attitude. Taking materiality seriously, this volume uses as a starting point the insight that religion necessarily requires some kind of incarnation, through which the beyond to which it refers becomes accessible. Conjoining rather than separating spirit and matter, incarnation (whether understood as “the word becoming flesh” or in a broader sense) places at center stage the question of how the realm of the transcendental, spiritual, or invisible is rendered tangible in the world. How do things matter in religious discourse and practice? How are we to account for the value or devaluation, the appraisal or contestation, of things within particular religious perspectives? How are we to rematerialize our scholarly approaches to religion? These are the key questions addressed by this multidisciplinary volume. Focusing on different kinds of things that matter for religion, including sacred artifacts, images, bodily fluids, sites, and electronic media, it offers a wide-ranging set of multidisciplinary studies that combine detailed analysis and critical reflection.

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The traditional way of understanding life, as a self-appropriating and self-organizing process of not ceasing to exist, of taking care of one’s own hunger, is challenged by today’s unprecedented proliferation of discourses and techniques concerning the living being. This challenge entails questioning the fundamental concepts of metaphysical thinking—namely, time, finality, and, above all, being. Garrido argues that today we are in a position to repeat Nietzsche’s assertion that there is no other representation of “being” than that of “living.” But in order to carry out this deconstruction of ontology, we need to find new ways of asking: What is life? In this study, Garrido establishes the basic elements of the question concerning life through readings of Aristotle, Nietzsche, Heidegger, and Derrida; through the discussion of scientific breakthroughs in thermodynamics and evolutionary and developmental biology; and through the reexamination of the notion of hunger in both its metaphysical and its political implications.

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The philosophical significance of Henry David Thoreau's life and writings is far from settled. Although his best-known book, Walden, is admired as a classic work of American literature, it has not yet been widely recognized as an important philosophical text. In fact, many members of the academic philosophical community in America would be reluctant to classify Thoreau as a philosopher at all. The purpose of this volume is to remedy this neglect, to explain Thoreau's philosophical significance, and to argue that we can still learn from his polemical conception of philosophy. Thoreau sought to establish philosophy as a way of life, and to root our philosophical, conceptual affairs in more practical or existential concerns. His work provides us with a sustained meditation on the appropriate conduct of life and the importance of leading our lives with integrity, avoiding what he calls "quiet desperation." The contributors to this volume approach Thoreau's writings from different angles, collectively bringing to light what, in his own distinctive and idiosyncratic way, this major American thinker has meant to multiple areas of philosophical inquiry, and why he is still relevant. They show how the imagination, according to Thoreau, might be related to the disclosure of truth; they illuminate the nuances of embodied consciousness and explore the links between moral character and scientific knowledge. They clarify Thoreau's project by locating it in relation to earlier philosophical authors and traditions, noting the ways in which he either anticipated or influenced a host of later thinkers. They explore his aesthetic views, his naturalism, his theory of self, his ethical principles, and his political stances. Most importantly, they show how Thoreau returns philosophy to its roots as the love of wisdom.

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This book recounts the remarkable history of efforts by significant medieval thinkers to accommodate the ontology of the Trinity within the framework of Aristotelian logic and ontology. These efforts were remarkable because they pushed creatively beyond the boundaries of existing thought while trying to strike a balance between the Church's traditional teachings and theoretical rigor in a context of institutional politics. In some cases, good theology, good philosophy, and good politics turned out to be three different things. The principal thinkers discussed are Augustine, Boethius, Abélard, Gilbert of Poitiers, Bonaventure, Aquinas, Scotus, and Ockham. The aspects of Trinitarian doctrine dealt with are primarily internal ontological questions about the Trinity. The approach draws on history of theology and philosophy, as well as on the modern formal disciplines of set-theoretic semantics and formal ontology. Augustine inaugurated the project of constructing models of the Trinity in language drawn from Platonic and Aristotelian philosophy, especially the conceptual framework of Aristotle's Categories. He used the Aristotelian notions of substance and relation to set up a model whose aim was not so much to demystify the Trinity as to demonstrate the logical consistency of maintaining that there is one and only one God at the same time as maintaining that there are three distinct persons, each of whom is God. Standing against this tradition are various heretical accounts of the Trinity. The book also analyzes these traditions, using the same techniques. All these accounts of the Trinity are evaluated relative to the three constraints under which they were formed, bearing in mind that the constraints on philosophical theorizing are not limited to internal consistency but also take note of explanatory power. Besides analyzing and evaluating individual accounts of the Trinity, the book provides a novel framework within which different theories can be compared.

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At the time of his death in 1995, Georges Canguilhem was a highly respected historian of science and medicine, whose engagement with questions of normality, the ideologization of scientific thought, and the conceptual history of biology had marked the thought of philosophers such as Michel Foucault, Louis Althusser, Pierre Bourdieu, and Gilles Deleuze. This collection of short, incisive, and highly accessible essays on the major concepts of modern medicine shows Canguilhem at the peak of his use of historical practice for philosophical engagement. In order to elaborate a philosophy of medicine, Canguilhem examines paramount problems such as the definition and uses of health, the decline of the Hippocratic understanding of nature, the experience of disease, the limits of psychology in medicine, myths and realities of therapeutic practices, the difference between cure and healing, the organism’s self-regulation, and medical metaphors linking the organism to society. Writings on Medicine is at once an excellent introduction to Canguilhem’s work and a forceful, insightful, and accessible engagement with elemental concepts in medicine. The book is certain to leave its imprint on anthropology, history, philosophy, bioethics, and the social studies of medicine.

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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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Taking Aim! The Business of Being an Artist Today is a practical, affordable resource guide filled with invaluable advice for the emerging artist. The book is specially designed to aid visual artists in furthering their careers through unfiltered information about the business practices and idiosyncrasies of the contemporary art world. It demystifies often daunting and opaque practices through first-hand testimonials, interviews, and commentary from leading artists, curators, gallerists, collectors, critics, art consultants, arts administrators, art fair directors, auction house experts, and other art world luminaries. Published in celebration of the 30th anniversary of Artist in the Marketplace (AIM)—the pioneering career development program at the Bronx Museum of the Arts—Taking AIM! The Business of Being an Artist Today mirrors the structure and topics featured in the AIM program’s weekly workshops and discussions. Each chapter focuses on the specific perspective of an “art world insider”—from the artist to the public art program director to the blogger. Multiple viewpoints from a range of art professionals provide emerging artists with candid, uncensored information and tools to help them better understand this complex field and develop strategies for building and sustaining successful careers as professional artists. The book ends with an annotated chronology of the past three decades in the contemporary art field and a bibliography of publications, magazine articles, online sources, funding sources, residency programs, and other useful information for emerging artists.

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Offering the first interdisciplinary study of refugees in the Caribbean, Central America, and the United States, Asylum Speakers relates current theoretical debates about hospitality and cosmopolitanism to the actual conditions of refugees. In doing so, the author weighs the questions of "truth value" associated with various modes of witnessing to explore the function of testimonial discourse in constructing refugee subjectivity in New World cultural and political formations. By examining literary works by such writers as Edwidge Danticat, Nikòl Payen, Kamau Brathwaite, Francisco Goldman, Julia Alvarez, Ivonne Lamazares, and Cecilia Rodríguez Milanés, theoretical work by Jacques Derrida, Edouard Glissant, and Wilson Harris, as well as human rights documents, government documents, photography, and historical studies, Asylum Speakers constructs a complex picture of New World refugees that expands current discussions of diaspora and migration, demonstrating that the peripheral nature of refugee testimonial narratives requires us to reshape the boundaries of U.S. ethnic and postcolonial studies.

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A synergy between academia and activism has long been a goal of both scholars and advocacy organizations in communications research. The essays in Communications Research in Action demonstrate, for the first time in one volume, how an effective partnership between the two can contribute to a more democratic public sphere by helping to break down the digital divide to allow greater access to critical technologies, democratizing the corporate ownership of the media industry, and offering myriad opportunities for varied articulation of individuals’ ideas. Essays spanning topics such as the effect of ownership concentration on children’s television programming, the media’s impact on community building, and the global consequences of communications research will not only be valuable to scholars, activists, and media policy makers but will also be instrumental in serving as a template for further exploration in collaboration.

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Caterpillage is a study of seventeenth-century Dutch still life painting. It develops an interpretive approach based on the author’s previous studies of portraiture, and its goal is to offer its readers a new way to think and talk about the genre of still life. The book begins with a critique of iconographic discourse and particularly of iconography’s treatment of vanitas symbolism. It goes on to argue that this treatment tends to divert attention from still life’s darker meanings and from the true character of its traffic with death. Interpretations of still life that focus on the vanity of human experience and the mutability of life minimize the impact made by the representation of such voracious pillagers of plant life as insects, snails, and caterpillars. The message sent by still life’s preoccupation with these small-scale predators is not merely vanitas. It is rapacitas. Caterpillage also explores the impact of this message on the meaning of the genre’s French name. We use the conventional term nature morte (“dead nature”) without giving any thought to how misleading it is. Because so many portrayals of still life involve cut flowers, which, although still in bloom, are dying, it would be more accurate to name the genre nature mourant. The subjects of still life are plants that are still living, plants that are dying but not yet dead.

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The essays in this volume, in all their astonishing richness and diversity, focus on the question of the “other.” Brimming with whole flotillas of new ideas, they delineate subtle and various ways in which that question can be made the basis of an ethnographic project. In them, the author responds to the invitations extended by a specific location rather than pursuing a codified method. And they examine many different socialities in many different locations—among them the Cornell University campus in the late seventies, the former Musée de l’Homme and the Quai Branly Museum in Paris, the Indonesian province of Aceh in the wake of the tsunami of 2004, and contemporary Indonesia, in the liminal figures of the Jew and the Chinese. The author meticulously traces how the social and cultural responses in each location are astonishingly different—in the form, say, of gorges, faces, garbage, and fetishes. Regrettably, these days anthropologists have a tendency to look for similarities rather than differences, to show how one phenomenon is “just like” another. This book stands determinedly against this trend, both in its ethnographic examinations and in how it takes up such figures as Kant, Derrida, Bataille, Simmel, and Leiris so as to illuminate not only the objects of ethnography but also differences among the perspectives these thinkers represent. This book will put the methods and objects of anthropology in an entirely new light. In addition, it will speak to the concerns of historians, political scientists, and scholars of area studies, literature, and art.

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At the heart of this volume are questions about the psychic components of the modes of thinking we call “fundamentalist”—that is, thinking that disavows multiplicities of meaning, abhors allegorical elements, and strives toward an exclusionary orthodoxy that codifies not just its own world but that of its adversaries, its others. The essays address transcendentalist orthodoxies of all kinds, whether religious or secularist. Fundamentalist elements in psychoanalysis itself are also placed in question, at the same time as psychoanalytic thinking and practice is explored as a mode of knowledge that ultimately unravels fundamentalist tendencies. The texts in this collection represent a wide array of disciplinary standpoints. Their overall aspiration is to interrogate discourses of orthodoxy, literalism, exclusion, and dogma—that is, discourses obsessed with monolithic (monolingual, monological, monolateral, monomythical, and certainly monotheistic) encounters with the world.

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Established by congress in early 1865, the Bureau of Refugees, Freedmen, and Abandoned Lands—more commonly known as “the Freedmen’s Bureau”—assumed the Herculean task of overseeing the transition from slavery to freedom in the post–Civil War South. Although it was called the Freedmen’s Bureau, the agency profoundly affected African-American women. Until now remarkably little has been written about the relationship between black women and this federal government agency. As Mary Farmer-Kaiser clearly demonstrates in this revealing work, by failing to recognize freedwomen as active agents of change and overlooking the gendered assumptions at work in Bureau efforts, scholars have ultimately failed to understand fully the Bureau’s relationships with freedwomen, freedmen, and black communities in this pivotal era of American history.

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This provocative collection of essays adds a new dimension to our understanding of nation-building through its examination of the role of intimate cultural processes. First, by exploring the private lives of migrants from Italy through biography, oral history, and ethnography, these essays suggest why and how—across cultures—Italianness has come to be associated with a particular kind of femininity and supposedly distinctive elements of domestic life symbolized by long-held stereotypes of the Italian mother. On a larger scale, while the editors and contributors share with previous works on the Italian diaspora a keen interest in the imagining of nations across national borders, here they refocus our attention to the significance of the domestic, particularly the lives of individual men and women, their families, and the communities they loved—and left behind.

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This provocative collection of essays adds a new dimension to our understanding of nation-building through its examination of the role of intimate cultural processes. First, by exploring the private lives of migrants from Italy through biography, oral history, and ethnography, these essays suggest why and how—across cultures—Italianness has come to be associated with a particular kind of femininity and supposedly distinctive elements of domestic life symbolized by long-held stereotypes of the Italian mother. On a larger scale, while the editors and contributors share with previous works on the Italian diaspora a keen interest in the imagining of nations across national borders, here they refocus our attention to the significance of the domestic, particularly the lives of individual men and women, their families, and the communities they loved—and left behind.

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This book records a major critic’s three decades of thinking about the connection between literature and the conditions of people’s lives—that is, politics. A preference for impurity and a search for how to analyze and explain it are guiding threads in this book as its chapters pursue the complex entanglements of culture, politics, and society from which great literature arises. At its core is the nineteenth-century novel, but it addresses a broader range of writers as well, in a textured, contoured, discontinuous history. The chapters stand out for a rare combination. They practice both an intensive close reading that does not demand unity as its goal and an attention to literature as a social institution, a source of values that are often created in its later reception rather than given at the outset. When addressing canonical writers—Shakespeare, Dickens, Twain, Keats, Melville, George Eliot, Flaubert, Baudelaire, and Ralph Ellison—the author never forgets that many of their texts, even Shakespeare’s plays, were in their own time judged to be popular, commercial, minor, or even trashy. In drawing on these works as resources in politically charged arguments about value, the author pays close attention to the processes of posterity that validated these authors’ greatness. Among those processes of posterity are the responses of other writers. In making their choices of style, subject, genre, and form, writers both draw from and differ from other writers of the past and of their own times. The critical thinking about other literature through which many great works construct their inventiveness reveals that criticism is not just a minor, secondary practice, segregated from the primary work of creativity. Participating in as well as analyzing that work of critical creativity, this volume is rich with important insights for all readers and teachers of literature.

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Although much has been written on autobiography, the same cannot be said of autothanatography, the writing of one's death. This study starts from the deconstructive premise that autobiography is aporetic, not or not only a matter of a subject strategizing with language to produce an exemplary identity but a matter also of its responding to an exorbitant call to write its death. The I-dominated representations of particular others and of the privileged other to whom a work is addressed, must therefore be set against an alterity plaguing the I from within or shadowing it from without. This alterity makes itself known in writing as the potential of the text to carry messages that remain secret to the confessing subject. Anticipation of the potential for the confessional text to say what Augustine calls "the secret I do not know," the secret of death, engages the autothanatographical subject in a dynamic, inventive, and open-ended process of identification. The subject presented in these texts is not one that has already evolved an interior life that it seeks to reveal to others, but one that speaks to us as still in process. Through its exorbitant response, it gives intimations of an interiority and an ethical existence to come. Baudelaire emerges as a central figure for this understanding of autobiography as autothanatography through his critique of the narcissism of a certain Rousseau, his translation of De Quincey's confessions, with their vertiginously ungrounded subject-in-construction, his artistic practice of self-conscious, thorough-going doubleness, and his service to Wilde as model for an aporetic secrecy. The author discusses the interruption of narrative that must be central to the writing of one's death and addresses the I's dealings with the aporias of such structuring principles as secrecy, Levinasian hospitality, or interiorization as translation. The book makes a strong intervention in the debate over one of the most-read genres of our time.

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Words of Life is the sequel and companion to Phenomenology and the "Theological Turn," edited by Dominique Janicaud, Jean-Francois Courtine, Jean-Louis Chrétien, Michel Henry, Jean-Luc Marion, and Paul Ricoeur. In that volume, Janicaud accuses Levinas, Henry, Marion, and Chrétien of "veering" from phenomenological neutrality to a theologically inflected phenomenology. By contrast, the contributors to this collection interrogate whether phenomenology's proper starting point is agnostic or atheistic. Many hold the view that phenomenology after the theological turn may very well be true both to itself and to the phenomenological "things themselves." In one way or another, all of these essays contend with the limits and expectations of phenomenology. As such, they are all concerned with what counts as "proper" phenomenology and even the very structure of phenomenology. None of them, however, is limited to such questions. Indeed, the rich tapestry that they weave tells us much about human experience. Themes such as faith, hope, love, grace, the gift, the sacraments, the words of Christ, suffering, joy, life, the call, touch, listening, wounding, and humility are woven throughout the various meditations in this volume. The contributors use striking examples to illuminate the structure and limits of phenomenology and, in turn, phenomenology serves to clarify those very examples. Thus practice clarifies theory and theory clarifies practice, resulting in new theological turns and new life for phenomenology. The volume showcases the work of both senior and junior scholars, including Jean-Luc Marion, Jean-Yves Lacoste, Kevin Hart, Anthony J. Steinbock, Jeffrey Bloechl, Jeffrey L. Kosky, Clayton Crockett, Brian Treanor, and Christina Gschwandtner-as well as the editors themselves.

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Does “nature” still exist? Common wisdom now acknowledges the malleability of nature, the complex reality that circumscribes and constitutes the human. Weather patterns, topographical contours, animal populations, and even our own genetic composition—all of which previously marked the boundary of human agency—now appear subject to our intervention. Some thinkers have suggested that nature has disappeared entirely and that we have entered a postnatural era; others note that nature is an ineradicable context for life. Christian theology, in particular, finds itself in an awkward position. Its Western traditions have long relied upon a static “nature” to express the dynamism of “grace,” making nature a foundational category within theology itself. This means that any theological inquiry into the changing face of nature must be reflexive and radically interdisciplinary. This book brings leading natural and social scientists into conversation with prominent Christian theologians and ethicists to wrestle collectively with difficult questions. Is nature undergoing fundamental change? What role does nature play in theological ethics? How might ethical deliberation proceed “without nature” in the future? What does the religious drive to transform human nature have to do with the technological quest to transcend human limits? Would the end of nature make grace less comprehensible?

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This book contends that Josiah Royce bequeathed to philosophy a novel idealism based on an ethico-religious insight. This insight became the basis for an idealistic personalism, wherein the Real is the personal and a metaphysics of community is the most appropriate approach to metaphysics for personal beings, especially in an often impersonal and technological intellectual climate. The first part of the book traces how Royce constructed his idealistic personalism in response to criticisms made by George Holmes Howison. That personalism is interpreted as an ethical and panentheistic one, somewhat akin to Charles Hartshorne's process philosophy. The second part investigates Royce's idealistic metaphysics in general and his ethico-religious insight in particular. In the course of these investigations, the author examines how Royce's ethico-religious insight could be strengthened by incorporating the philosophical theology of Dr. Reverend Martin Luther King, Jr., and Emmanuel Levinas's ethical metaphysics. The author concludes by briefly exploring the possibility that Royce's progressive racial anti-essentialism is, in fact, a form of cultural, antiblack racism and asks whether his cultural, antiblack racism taints his ethico-religious insight.

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We are exorbitant, and rightly so, when we cut any link we may have to cosmological powers. Levinas invites us to be exorbitant by distancing ourselves from visions of metaphysics, epistemology, and theology. We begin to listen well to Levinas when we hear him inviting us to break completely with the pagan world in which the gods are simply the highest beings in the cosmos and learn to practice an adult religion in which God is outside cosmology and ontology. God comes to mind neither in our attempts to think him as the creator of the cosmos nor in moments of ecstasy but in acts of genuine holiness, such as sharing a piece of bread with someone in a time of desperate need. Levinas, in short, enjoins us to be exorbitant in our dealings with one another. This book asks how the "between" of Levinas's thinking facilitates a dialogue between Jews and Christians. In one sense, Levinas stands exactly between Jews and Christians: ethics, as he conceives it, is a space in which religious traditions can meet. At the same time, his position seems profoundly ambivalent. No one can read a page of his writings without hearing a Jewish voice as well a a philosophical one. Yet his talk of substitution seems to resonate with Christological themes. On occasion, Levinas himself sharply distinguishes Judaism from Christianity--but to what extent can his thinking become the basis for a dialogue between Christians and Jews? This book, with a stellar cast of contributors, explores these questions, thereby providing a snapshot of the current state of Jewish-Christian dialogue.

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In this risk-taking book, a major feminist philosopher engages the work of the actor and director who has progressed from being the stereotypical “man’s man” to pushing the boundaries of the very genres—the Western, the police thriller, the war or boxing movie—most associated with American masculinity. Cornell’s highly appreciative encounter with the films directed by Clint Eastwood revolve around the questions “What is it to be a good man?” and “What is it to be, not just an ethical person, but specifically an ethical man?” Focusing on Eastwood as a director rather than as an actor or cultural icon, she studies Eastwood in relation to major philosophical and ethical themes that have been articulated in her own life’s work. In her fresh and revealing readings of the films, Cornell takes up pressing issues of masculinity as it is caught up in the very definition of ideas of revenge, violence, moral repair, and justice. Eastwood grapples with this involvement of masculinity in and through many of the great symbols of American life, including cowboys, boxing, police dramas, and ultimately war—perhaps the single greatest symbol of what it means (or is supposed to mean) to be a man. Cornell discusses films from across Eastwood’s career, from his directorial debut with Play Misty for Me to Million Dollar Baby. Cornell’s book is not a traditional book of film criticism or a cinematographic biography. Rather, it is a work of social commentary and ethical philosophy. In a world in which we seem to be losing our grip on shared symbols, along with community itself, Eastwood’s films work with the fragmented symbols that remain to us in order to engage masculinity with the most profound moral and ethical issues facing us today.

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A current truism holds that the undergraduate degree today is equivalent to the high-school diploma of yesterday. But undergraduates at a research university would probably not recognize themselves in the historical mirror of high-school vocational education. Students in a vast range of institutions are encouraged to look up the educational social scale, whereas earlier vocational education was designed to “cool out” expectations of social advancement by training a working class prepared for massive industrialization. In Class Degrees, Evan Watkins argues that reforms in vocational education in the 1980s and 1990s can explain a great deal about the changing directions of class formation in the United States, as well as how postsecondary educational institutions are changing. Responding to a demand for flexibility in job skills and reflecting a consequent aspiration to choice and perpetual job mobility, those reforms aimed to eliminate the separate academic status of vocational education. They transformed it from a “cooling out” to a “heating up” of class expectations. The result has been a culture of hyperindividualism. The hyperindividual lives in a world permeated with against-all-odds plots, from “beat the odds” of long supermarket checkout lines by using self-checkout and buying FasTrak transponders to beat the odds of traffic jams, to the endless superheroes on film and TV who daily save various sorts of planets and things against all odds. Of course, a few people can beat the odds only if most other people do not. As choice begins to replace the selling of individual labor at the core of contemporary class formation, the result is a sort of waste labor left behind by the competitive process. Provocatively, Watkins argues that, in the twenty-first century, academic work in the humanities is assuming the management function of reclaiming this waste labor as a motor force for the future.

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This book simultaneously tells a story—or rather, stories—and a history. The stories are those of Greek Leftists as paradigmatic figures of abjection, given that between 1929 and 1974 tens of thousands of Greek dissidents were detained and tortured in prisons, places of exile, and concentration camps. They were sometimes held for decades, in subhuman conditions of toil and deprivation. The history is that of how the Greek Left was constituted by the Greek state as a zone of danger. Legislation put in place in the early twentieth century postulated this zone. Once the zone was created, there was always the possibility—which came to be a horrific reality after the Greek Civil War of 1946 to 1949—that the state would populate it with its own citizens. Indeed, the Greek state started to do so in 1929, by identifying ever-increasing numbers of citizens as “Leftists” and persecuting them with means extending from indefinite detention to execution. In a striking departure from conventional treatments, Neni Panourgiá places the Civil War in a larger historical context, within ruptures that have marked Greek society for centuries. She begins the story in 1929, when the Greek state set up numerous exile camps on isolated islands in the Greek archipelago. The legal justification for these camps drew upon laws reaching back to 1871—originally directed at controlling “brigands”—that allowed the death penalty for those accused and the banishment of their family members and anyone helping to conceal them. She ends with the 2004 trial of the Revolutionary Organization 17 November. Drawing on years of fieldwork, Panourgiá uses ethnographic interviews, archival material, unpublished personal narratives, and memoirs of political prisoners and dissidents to piece together the various microhistories of a generation, stories that reveal how the modern Greek citizen was created as a fraught political subject. Her book does more than give voice to feelings and experiences suppressed for decades. It establishes a history for the notion of indefinite detention that appeared as a legal innovation with the Bush administration. Part of its roots, Panourgiá shows, lie in the laboratory that Greece provided for neo-colonialism after the Truman Doctrine and under the Marshall Plan.

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How have we thought “the body”? How can we think it anew? The body of mortal creatures, the body politic, the body of letters and of laws, the “mystical body of Christ”—all these (and others) are incorporated in the word Corpus, the title and topic of Jean-Luc Nancy’s masterwork. Corpus is a work of literary force at once phenomenological, sociological, theological, and philosophical in its multiple orientations and approaches. In thirty-six brief sections, Nancy offers us at once an encyclopedia and a polemical program—reviewing classical takes on the “corpus” from Plato, Aristotle, and Saint Paul to Descartes, Hegel, Husserl, and Freud, while demonstrating that the mutations (technological, biological, and political) of our own culture have given rise to the need for a new understanding of the body. He not only tells the story of this cultural change but also explores the promise and responsibilities that such a new understanding entails. The long-awaited English translation is a bold, bravura rendering. To the title essay are added five closely related recent pieces—including a commentary by Antonia Birnbaum—dedicated in large part to the legacy of the “mind-body problem” formulated by Descartes and the challenge it poses to rethinking the ancient problems of the corpus. The last and most poignant of these essays is “The Intruder,” Nancy’s philosophical meditation on his heart transplant. The book also serves as the opening move in Nancy’s larger project called “The deconstruction of Christianity.”

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This book brings together an international roster of renowned scholars from disciplines including philosophy, political theory, intellectual history, and literary studies to address the conceptual foundations of the humanities and the question of their future. What notions of the future, of the human, and of finitude underlie recurring anxieties about the humanities in our current geopolitical situation? How can we think about the unpredictable and unthought dimensions of praxis implicit in the very notion of futurity? The essays here argue that the uncertainty of the future represents both an opportunity for critical engagement and a matrix for invention. Broadly conceived, the notion of invention, or cultural poiesis, questions the key assumptions and tasks of a whole range of practices in the humanities, beginning with critique, artistic practices, and intellectual inquiry, and ending with technology, emancipatory politics, and ethics. The essays discuss a wide range of key figures (e.g., Deleuze, Freud, Lacan, Foucault, Kristeva, Irigaray), problems (e.g., becoming, kinship and the foreign, "disposable populations" within a global political economy, queerness and the death drive, the parapoetic, electronic textuality, invention and accountability, political and social reform in Latin America), disciplines and methodologies (philosophy, art and art history, visuality, political theory, criticism and critique, psychoanalysis, gender analysis, architecture, literature, art). The volume should be required reading for all who feel a deep commitment to the humanities, its practices, and its future.

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This lavishly illustrated book chronicles the history, growth, and extraordinary legacy of New York’s largest Christian denomination. Co-published with the Museum of the City of New York as a companion to its exhibition on the occasion of the 200th anniversary of the establishment of the Archdiocese of New York, this book brings together rare images and original essays to explore the key dimensions of the Catholic experience in New York. Here is a fascinating pictorial record of Catholic struggles and triumphs, and thirteen insightful essays that trace the story of Catholic New York—from people, parishes, and traditions to the schools, hospitals, and other institutions that helped shape the metropolis. The struggles of generations of immigrants and their descendents against prejudice bear fruit in the remarkable ascendance of Catholics in the city’s politics. From the emblematic account of one Manhattan parish’s life across generations of neighborhood change to fresh perspectives on the extraordinary impact of Catholic institutional life on the making of the city, the essays range widely. There’s a personal refl ection by Pete Hamill on growing up Catholic as well as revealing explorations of the Catholic presence in all corners of New York’s social, political, cultural, and educational worlds. Catholic leaders such as Dorothy Day, Al Smith, and Mother Cabrini come to life in other essays. An afterword offers a look at Catholic New York facing new realities of race, ethnic change, and suburbanization after World War II. Blending memorable images with insightful commentary, Catholics in New York tells not just the story of the city’s largest community of faith, but offers a new telling of what is for everyone a classic New York story.

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The central argument of this book is that the traditional notion of Natural Law has almost disappeared from the ethical and moral discourse of our time. For Thomas Aquinas, the author whose conception of Natural Law forms the foundation for the book, the ontological and ethical orders are not autonomous but inseparable-in effect, his ethical system is an "ontological morality." For Thomas, the ethical (practical wisdom) must be understood as an extension of the metaphysical (speculative wisdom). Most modern philosophers, by contrast, consider these two orders to be entirely separate. Here Luis Cortest shows how traditional Natural Law (the form Thomas Aquinas developed from classical and medieval sources) was transformed by thinkers like John Locke and Kant into a doctrine compatible with early modern and modern notions of nature and morality. In early Modern Europe one of the first of the great debates about moral philosophy took place in sixteenth-century Spain, as a philosophical dispute concerning the humanity of the Native Americans. This foreshadowed debates in later centuries, which the author reevaluates in light of these earlier sources. The book also includes a close examination of the recent work of scholars like John Finnis and Brian Tierney, who argue that traditional Natural Law theorists were defenders of a doctrine of positive rights. Rather than attempt to make the traditional doctrine compatible with modern rights theory, however, the author argues that traditional Natural Law must be understood as a form of pre-Enlightenment ontological morality that has survived the onslaught of modernity.

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“What makes the modern university different from any other corporation?” asked Columbia’s Andrew Delbanco recently in the New York Times. “There is more and more reason to think: less and less,” he answered. In this provocative book, Frank Donoghue shows how this growing corporate culture of higher education threatens its most fundamental values by erasing one of its defining features: the tenured professor. Taking a clear-eyed look at American higher education over the last twenty years, Donoghue outlines a web of forces—social, political, and institutional—dismantling the professoriate. Today, fewer than 30 percent of college and university teachers are tenured or on tenure tracks, and signs point to a future where professors will disappear. Why? What will universities look like without professors? Who will teach? Why should it matter? The fate of the professor, Donoghue shows, has always been tied to that of the liberal arts —with the humanities at its core. The rise to prominence of the American university has been defined by the strength of the humanities and by the central role of the autonomous, tenured professor who can be both scholar and teacher. Yet in today’s market-driven, rank- and ratings-obsessed world of higher education, corporate logic prevails: faculties are to be managed for optimal efficiency, productivity, and competitive advantage; casual armies of adjuncts and graduate students now fill the demand for teachers. Bypassing the distractions of the culture wars and other “crises,” Donoghue sheds light on the structural changes in higher education—the rise of community colleges and for-profit universities, the frenzied pursuit of prestige everywhere, the brutally competitive realities facing new Ph.D.s —that threaten the survival of professors as we’ve known them. There are no quick fixes in The Last Professors; rather, Donoghue offers his fellow teachers and scholars an essential field guide to making their way in a world that no longer has room for their dreams. First published in 2008, "The Last Professors" have largely had its arguments borne out in the interim, as the percentage of courses taught by tenured professors continues to dwindle. This new edition includes a substantial Preface that elaborates on recent developments and offers tough but productive analysis that will be crucial for today's academics to heed.

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In this timely study of the historical, ideological, and formal interdependencies of the novel and human rights, Joseph Slaughter demonstrates that the twentieth-century rise of “world literature” and international human rights law are related phenomena. Slaughter argues that international law shares with the modern novel a particular conception of the human individual. The Bildungsroman, the novel of coming of age, fills out this image, offering a conceptual vocabulary, a humanist social vision, and a narrative grammar for what the Universal Declaration of Human Rights and early literary theorists both call “the free and full development of the human personality.” Revising our received understanding of the relationship between law and literature, Slaughter suggests that this narrative form has acted as a cultural surrogate for the weak executive authority of international law, naturalizing the assumptions and conditions that make human rights appear commonsensical. As a kind of novelistic correlative to human rights law, the Bildungsroman has thus been doing some of the sociocultural work of enforcement that the law cannot do for itself. This analysis of the cultural work of law and of the social work of literature challenges traditional Eurocentric histories of both international law and the dissemination of the novel. Taking his point of departure in Goethe’s Wilhelm Meister, Slaughter focuses on recent postcolonial versions of the coming-of-age story to show how the promise of human rights becomes legible in narrative and how the novel and the law are complicit in contemporary projects of globalization: in colonialism, neoimperalism, humanitarianism, and the spread of multinational consumer capitalism. Slaughter raises important practical and ethical questions that we must confront in advocating for human rights and reading world literature—imperatives that, today more than ever, are intertwined.

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This book is an extended inquiry into the dimension of exteriority constructed by philosophical systems and literary works. Literature has, since its inception, depended on a rogue’s gallery of outsiders—the more outlandish the better, with human attributes optional—as the impetus to its events and the motive for its developments. Philosophers have also vacillated between safeguarding the purity and consistency of their systematic projects and embracing contamination by alien and intransigent elements. The unsettling encounter between interiority and exteriority is a philosophical and literary sideshow not nearly as frivolous as it might seem. Building upon Nietzsche’s fatal confrontation “The Wanderer and His Shadow” and Jacques Derrida’s initiation of the current era in critical theory with the formulation “The outside is the inside,” the author pursues the vicussitudes of the dimensional frontier in a wide range of artifacts and authors. Among these are James Joyce, Walter Benjamin, James Baldwin, and William Faulkner. A welcome is further extended to the peculiar sublime introduced in the Zohar and in the texts of Georg Büchner, Franz Kafka, Bruno Schulz, and Paul Celan.

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Interstices of the Sublime represents a powerful theological engagement with psychoanalytic theory in Freud, Lacan, Kristeva and Zizek, as well as major expressions of contemporary Continental philosophy, including Deleuze, Derrida, Marion, and Badiou. Through creative and constructive psycho-theological readings of topics such as sublimation, schizophrenia, God, and creation ex nihilo, this book contributes to a new form of radical theological thinking that is deeply involved in the world. Here the idea of the Kantian sublime is read into Freud and Lacan, and compared with sublimation. The sublime refers to a conflict of the Kantian faculties of reason and imagination, and involves the attempt to represent what is intrinsically unrepresentable. Sublimation, by contrast, involves the expression and partial satisfaction of primal desires in culturally acceptable terms. The sublime is negatively expressed in sublimation, because it is both the "source" of sublimation as well as that which resists being sublimated. That is, the Freudian sublime is related to the process of sublimation, but it also distorts or disrupts sublimation, and invokes what Lacan calls the Real. The effects of the sublime are not just psychoanalytic but, importantly, theological, because the sublime is the main form that "God" takes in the modern world. A radical postmodern theology attends to the workings of the sublime in our thinking and living, and provides resources to understand the complexity of reality. This book is one of the first sustained theological readings of Lacan in English.

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This book is a revised and expanded edition of three lectures delivered by the author at Wake Forest University in 1979. Long out of print, in its new edition it should be a valuable resource for scholars and teachers of the philosophy of religion. The first two lectures, after a critique of the incompleteness of St. Thomas Aquinas’s famous Five Ways of arguing for the existence of God, explore lesser-known resources of Aquinas’s philosophical ascent of the mind to God: the unrestricted dynamism of the human spirit as it reaches toward the fullness of being, and the strictly metaphysical ascent to God from finite to infinite, in the line of Aquinas’s later, more Neoplatonically inspired, metaphysics of participation. The third, and most heavily revised, lecture is a critique of Whitehead’s process philosophy, distinguishing Aquinas more sharply and critically from Whitehead than in the first edition.

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In this book, Teodolinda Barolini explores the sources of Italian literary culture in the figures of its lyric poets and its “three crowns”: Dante, Petrarch, and Boccaccio. Barolini views the origins of Italian literary culture through four prisms: the ideological/philosophical, the intertextual/multicultural, the structural/formal, and the social. The essays in the first section treat the ideology of love and desire from the early lyric tradition to the Inferno and its antecedents in philosophy and theology. In the second, Barolini focuses on Dante as heir to both the Christian visionary and the classical pagan traditions (with emphasis on Vergil and Ovid). The essays in the third part analyze the narrative character of Dante’s Vita nuova, Petrarch’s lyric sequence, and Boccaccio’s Decameron. Barolini also looks at the cultural implications of the editorial history of Dante’s rime and at what sparso versus organico spells in the Italian imaginary. In the section on gender, she argues that the didactic texts intended for women’s use and instruction, as explored by Guittone, Dante, and Boccaccio—but not by Petrarch—were more progressive than the courtly style for which the Italian tradition is celebrated. Moving from the lyric origins of the Divine Comedy in “Dante and the Lyric Past” to Petrarch’s regressive stance on gender in “Notes toward a Gendered History of Italian Literature”—and encompassing, among others, Giacomo da Lentini, Guido Cavalcanti, and Guittone d’Arezzo—these sixteen essays by one of our leading critics frame the literary culture of thirteenth-and fourteenth-century Italy in fresh, illuminating ways that will prove useful and instructive to students and scholars alike.

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Nothing says more about a culture than the way it responds to deeply traumatic events. The Reign of Terror, America's Civil War, the Holocaust, Hiroshima and Nagasaki, the Kennedy assassination, September 11th-watershed moments such as these can be rich sounding boards for the cultural historian patient enough to tease out the traumatic event's complex cultural resonances. This book is about one such moment in the history of modern France. The so-called Terrible Year began with the French army's crushing defeat at Sedan and the fall of the Second Empire in September of 1870, followed by the Prussian occupation of France and first siege of Paris in the fall and winter of that year. But no event of the period proved so deeply traumatic as the Paris Commune of 1871 and the bloody reprisals that attended its demise. Commemorating Trauma engages the rich body of recent scholarly work on cultural trauma to examine a curious conundrum. Why do French literary, historical and philosophical texts written in the aftermath of the Paris Commune so often employ the trope of confusion (in both the phenomenal and cognitive senses of that term) to register and work through the historical traumas of the Terrible Year? And how might these representations of confusion both reflect and inflect the confusions inherent to an ongoing process of social upheaval evident in late nineteenth-century France-a process whose benchmarks include democratization and the blurring of social classes, a persistent and evolving revolutionism, radical reconfigurations of the city as lived environment, and the development of specifically capitalist logics of commerce? These are the two principal questions addressed in this important study of cultural memory.

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