Search results for ""Stanford University Press""

This challenging book argues that a new way of speaking of mathematics and describing it emerged at the end of the sixteenth century. Leading mathematicians like Hariot, Stevin, Galileo, and Cavalieri began referring to their field in terms drawn from the exploration accounts of Columbus and Magellan. As enterprising explorers in search of treasures of knowledge, these mathematicians described themselves as sailing the treacherous seas of mathematics, facing shipwreck on the shoals of paradox, and seeking shelter and refuge on the shores of geometrical demonstrations. Mathematics, formerly praised for its logic, clarity, and inescapable truths, was for them a hazardous voyage in inhospitable geometrical lands. Significantly, many of the same practitioners who promoted the vision of mathematics as heroic exploration also played central roles in developing the most important mathematical innovation of the period—the infinitesimal methods. This was no coincidence: the heroic tales of exploration and discovery helped shape a new form of mathematical practice, complete with new questions, new acceptable answers, and new standards of evidence. It was this new vision of mathematics as a grand adventure that allowed for the development of the new techniques that led to the Newtonian calculus. In demonstrating this, the book moves from real voyages to imaginary ones, from the coasts of the Canadian Arctic to the tropical forests of Guyana, and from the inner structure of matter to the intricacies of the mathematical continuum. Throughout, a common rhetoric and imagery of exploration and discovery run like a thread through these diverse elements and bind them together.

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"I believe that Luhmann is the only true genius in the social sciences alive today. By this, I mean that not only is he smart, extremely productive, and amazingly erudite, though all this is true enough, but also that he has, in the course of an improbable career, elaborated a theory of the social that completely reinvents sociology and destroys its most cherished dogmas." So wrote Stephen Fuchs in his Contemporary Sociology review of Luhmann's major theoretical work, Social Systems (Stanford, 1995). In this volume, Luhmann analyzes the evolution of love in Western Europe from the seventeenth century to the present. Reviews "Luhmann's unique, monumental, theory-building effort is best described as a consistent attempt to deploy the tools and the inspirations of three strategies: modern information theory, structuralism, and evolutionary theory. . . . Perhaps nothing conveys more poignantly Luhmann's unusual blend of scientific precision with artistic sensibility than his replacement of Parson's 'reciprocity of perspective' with his own 'interpersonal interpenetration.' The first is cool, calculating, cognitive, and dispassionate; the second connotes a richness of relationship that leaves no human faculty unmoved. . . . Luhmann's work is important because, arguably, it comes closer than all other sociological strategies to restoring the lost link between academically reputable social theorizing and the subjective experience of life." —American Journal of Sociology "There is a dearth of analytical writing about the emotions and sentiments that seem to motivate most human action, at least in everyday discussion, although some researchers are making some efforts to remedy this situation. Luhmann's Love as Passion is an outstanding contribution to this emerging trend . . . full of novel information and fascinating ideas." —Contemporary Sociology

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This collection of five essays by Germany’s most prominent and influential social thinker both links Luhmann’s social theory to the question “What is modern about modernity?” and shows the origins and context of his theory. In the introductory essay, “Modernity in Contemporary Society,” Luhmann develops the thesis that the modern epistemological situation can be seen as the consequence of a radical change in social macrostructures that he calls “social differentiation,” thereby designating the juxtaposition of and interaction between a growing number of social subsystems without any hierarchical structure. “European Rationality” defines rationality as the capacity to see the difference between systems and their environment as a unity. Luhmann argues that, in a world characterized by contingency, rationality tends to become coextensive with imagination, a view that challenges their classical binary opposition and opens up the possibility of seeing modern rationality as a paradox. In the third essay, “Contingency as Modern Society’s Defining Attribute,” Luhmann develops a further and probably even more important paradox: that the generalization of contingency or cognitive uncertainty is precisely what provides stability within modern societies. In the process, he argues that medieval and early modern theology can be seen as a “preadaptive advance” through which Western thinking prepared itself for the modern epistemological situation. In “Describing the Future,” Luhmann claims that neither the traditional hope of learning from history nor the complementary hope of cognitively anticipating the future can be maintained, and that the classical concept of the future should be replaced by the notion of risk, defined as juxtaposing the expectation of realizing certain projects and the awareness that such projects might fail. The book concludes with “The Ecology of Ignorance,” in which Luhmann outlines prospective research areas “for sponsors who have yet to be identified.”

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The texts and visual arts of ancient Egypt reveal a persistent and sophisticated engagement with problems of language, the body, and multiplicity. This innovative book shows how these issues were represented in ancient Egypt and how Egyptian approaches to them continue to influence the way we think about them today. The story of Osiris is one of the central cultural myths of ancient Egypt, a story of dismemberment and religious passion that also exemplifies attitudes about personal identity, sexuality, and the transfer of royal power. It is, moreover, a story of death and the overcoming of death, and in this it lies at the center of our own means of engagement with ancient Egypt. This book focuses on the story of Osiris as it is recorded in Egyptian texts and memorialized on the walls of temples and tombs. Since such a focus is attainable only through Egyptian representational systems, especially hieroglyphs, the book also engages broader questions of writing and visual representation: decipherment, controversies about the “ideograph,” and the relation between visual images and writing. This analysis of Egyptian representation leads to a consideration of the phallic body and the problem of multiplicity in Egyptian religion, two nets of Egyptian discourse that, though integrated into the writing system itself, reach toward broader Egyptian discourses of gender, subjectivity, piety, and cosmogenesis. The concluding chapter considers, in specific terms, the question of a persisting Egyptian legacy in the West, from the Greeks and Israelites to Augustine, Hegel, and Lacan.

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This is a comprehensive collection of readings from the work of Theodor Adorno, one of the most influential German thinkers of the twentieth century. What took place in Auschwitz revokes what Adorno termed the “Western legacy of positivity,” the innermost substance of traditional philosophy. The prime task of philosophy then remains to reflect on its own failure, its own complicity in such events. Yet in linking the question of philosophy to historical occurrence, Adorno seems not to have abandoned his paradoxical, life-long hope that philosophy might not be entirely closed to the idea of redemption. He prepares for an altogether different praxis, one no longer conceived in traditionally Marxist terms but rather to be gleaned from “metaphysical experience.” In this collection, Adorno's literary executor has assembled the definitive introduction to his thinking. Its five sections anatomize the range of Adorno's concerns: “Toward a New Categorical Imperative,” “Damaged Life,” “Administered World, Reified Thought,” “Art, Memory of Suffering,” and “A Philosophy That Keeps Itself Alive.” A substantial number of Adorno’s writings included appear here in English for the first time. This collection comes with an eloquent introduction from Rolf Tiedemann, the literary executor of Adorno’s work.

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The powerful thesis of this book is that in order to achieve full selfhood we must all repeatedly and endlessly kill the phantasmatic image of ourselves instilled in us by our parents. We must all combat what the author calls “primary narcissism,” a projection of the child our parents wanted. This idea—that each of us carries as a burden an unconscious secret of our parents, a hidden desire that we are made to live out but that we must kill in order to “be born”—touches on some of the fundamental issues of psychoanalytic theory. Around it, the author builds an intricate analysis of the relation between primary narcissism and the death drive. Each of the book’s five chapters begins with one or more case studies drawn from the author’s clinical experience as a psychoanalyst. In these studies he links his central concern—the image of the child created by the unconscious desire of the parents—to other issues, such as the question of love, the concept of the subject, and the death drive. In the penultimate chapter, on transference, the author challenges the commonplace understanding of the analyst’s impassivity. What does such impassivity imply, especially in the context of a “transferential love” between a female patient and a male analyst? In replying to this question, the author forcefully reassesses the relation of psychoanalysis to femininity, to the question “What does a woman want?” Serge Leclaire’s overarching thesis leads to a provocative rereading of the Oedipal configuration. Leclaire suggests that he is inhabited, pursued, haunted, and debilitated by the child who should have died in order that Oedipus might have been born into life.

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Lu Ling (1921-94) was one of modern China's most intensely psychological writers, foregrounding in his many novels and short stories the narrative representation of consciousness and the individual psyche. His mentor Hu Feng (1902-85), a leftist literary theorist, was a leading proponent of the subjective view of literature, who asserted an active and dynamic role for the self in the creative process. In the 1930's and 1940's, when they were most productive, Lu Ling and Hu Feng stood for a position in the leftist literary field that was opposed to the political, utilitarian view of literature held by Mao Zedong and the cultural bureaucrats of the Chinese Communist Party (CCP). The tension that existed between these two positions before the revolution exploded after the CCP came to power. In 1955, Hu Feng, Lu Ling, and a group of other writers associated with Hu Feng became the objects of a national media assault that led to their arrest and imprisonment. Centered on these two key figures, this study explores in theoretical and fictional representations of the subject a problematic at the heart of the experience of modernity in China. Chinese scholarship in the recent post-Mao liberalization has tended to represent Hu Feng and Lu Ling as heroic promoters of May Fourth Enlightenment in the face of the oppressive and authoritarian legacy of Yan'an and the Maoist discourses of revolutionary collectivism. Rather than a confrontation between the values of personal enlightenment and rational salvation, the author sees Chinese modernity as the interaction and interdependence of the two. Subjectivism and psychological fiction constitute an assertion of an empowered subject against the CCP's efforts to inscribe the subject into the ideology of collective self-sacrifice. But the writings of Hu Feng and Lu Ling are also discursive responses to the deeper epistemological problem of the self and its relation to the outer world engendered by the reception of Western discourses of modernity. Hu Feng's response was to merge the social-historical orientation of the realist mode with the subjectivism of romanticism, thus allowing for a potential unity of self with the outer world through the creative process. Lu Ling's intellectual characters are emblematic of this modern problematic of self: minds caught in a schizophrenic attraction/revulsion with romantic individualism and the relinquishing of self to the revolutionary power of the masses. The author also shows that beneath Hu Feng's and Lu Ling's modern theoretical and fictional attention to the subject are ties to the neo-Confucian self and its relation to tian, the divine. By looking at modernity in terms of discursive responses shaped by traditional cultural desires, he aims to contribute to a breakdown of the strict division between modernity and tradition that continues to define modern Chinese literature.

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Boycotts are so commonplace these days that one hardly notices them, and yet they have a fascinating history, one closely connected to the growth of the British Empire and the birth of a consumer society. Consuming Anxieties asks why this mode of political protest has proved so influential over the past two hundred years, and why it was particularly useful in anticolonial struggles. It answers these questions through new readings of literary works by Jonathan Swift, Tobias Smollett, and others, as well as through investigations of eighteenth-century political and economic discourses connected with consumer culture and colonialism. The book examines the history of consumer protests against colonialism from 1713 to 1833—from the Treaty of Utrecht to the abolition of slavery in the British Caribbean. Recognizing the impact of consumerism on perceptions of the colonial periphery during this period reveals the crucial role of commodity fetishism in colonialist ideology. At the same time, acknowledging the effects of colonial and mercantile expansion on domestic consumer practices explains some of the anxiety surrounding colonial commodities. Women played a crucial role in these dynamics, and this book's analysis of gender illuminates the ways in which colonialism permeated not only the public sphere of politics and trade, but also the seemingly private realms of domesticity and sentiment. The book is in two parts. The first three chapters deal with the history of consumer protests against colonialism and imperialism, notably the uses of the tactic in Ireland early in the eighteenth century and the mid-century anxiety over colonial products in English domestic life. The last three chapters concentrate on the role of commodity culture and consumer protest in the British debates over Caribbean slavery. Although its roots in earlier anticolonial protests are not always recognized, antislavery activists inherited and expertly manipulated a set of tactics developed in previous contests.

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This book is an innovative attempt to convey something of how it has felt since the early nineteenth century to be Chinese. It is based on the assumption that people live their lives in stories, or as if they themselves were in stories—stories that are largely a social inheritance but are also in some measure self-created or at least continually adapted, edited, or extended. The author describes and interprets some of the most important stories through which the Chinese have lived their lives in the last two hundred years and their understanding of them. He shows how largely forgotten works of popular literature, novels and poems in particular, can admit the reader to a number of different emotional worlds. Together they suggest that there is no such thing as the Chinese story, let alone mind, but rather a historical palimpsest of extraordinary and often internally contradictory complexity. The book begins with an examination of Li Ruzhen's Destinies of the Flowers in the Mirror, which reveals a microcosm of the educated Chinese world predating major Western influences. Balancing this emphasis on the elite are the poems collected by Zhang Yingchang in Our Dynasty's Bell of Poesy, which portray the universe of peasants, women, artisans, soldiers, and prisoners. A bestseller of the 1930's, Tides in the Human Sea, shows the 'crisis of absurdity' that arises when feelings no longer coincide with inherited patterns of behavior as modernization begins to take hold. Hao Ran's Children of the Western Sands, a popular Communist work of the early 1970's, allows us to be drawn into at least a momentary empathy with the idealism of the Maoist faithful. Almost as different as can be imagined is The Bastard, by Sima Zhongyuan, one of Taiwan's most widely read writers. Its characters interpret the Communist revolution in terms derived from traditional Chinese religion, as a deserved punishment inflicted on the Chinese for the filthy impropriety of their sexual conduct. The final work considered is a book of essays, A Commonplace Fellow, by Yuan Ze'nan, a Chinese-American writer who has reached the point where his Chineseness has all but vanished, and who is consciously exploring its disappearance.

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Majorities are made, not born. This book argues that there are no pure majorities in the Asia-Pacific region, broadly defined, nor in the West. Numerically, ethnically, politically, and culturally, societies make and mark their majorities under specific historical, political, and social circumstances. This position challenges Samuel Huntington’s influential thesis that civilizations are composed of more or less homogeneous cultures, suggesting instead that culture is as malleable as the politics that informs it. The fourteen contributors to this volume argue that emphasis on minority/majority rights is based on uncritically accepted ideas of purity, numerical superiority, and social consensus. Emphases upon multiculturalism can become ways of masking serious political, ethnic, and class differences merely in terms of cultural difference, and affirmative-action policies can isolate, identify, and stigmatize minorities as often as they homogenize, unify, and naturalize majorities. This book analyzes how minorities are made and marked across cultural, regional, and national boundaries from Hawai‘i to Turkey, a region that encompasses extraordinarily diverse populations and political developments and that is often regarded as composed of relatively homogeneous majorities. This volume details discourses of majority and minority, allowing exploration of a number of questions of more general concern in the humanities and social sciences, including: How does one become officially “ethnic” in many states in Asia? How are understandings of majority and minority cultures created and shaped in specific political and historical contexts? How does the state shape the way people think of themselves? How do people resist, transform, and appropriate these official representations?

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In the early 1890’s, an armed rebellion fueled by religious fervor erupted over a wide area of northwestern Mexico. At the center of the outburst were a few hundred farmers from the village of Tomochic and a teenage folk saint named Teresa, who was ministering to thousands of people throughout the area. When the villagers proclaimed, “We will obey no one but God!,” the Mexican government exiled “Santa Teresa” to the United States and trained its guns and bayonets on the farmers. A bloody confrontation ensued—God against government—that is still remembered in song, literature, films, and civic celebrations. The tangled roots of the conflict reach into Mexico’s Indian past, stretch through its colonial experience, embrace the peculiar temperament of its Northerners, and encompass the ambitious program of rapid modernization launched by the government at the end of the nineteenth century. The government and its supporters had one vision of what they wanted Mexico to be; many villagers had a different view of what was right for them. Tomochic was split along fissures that had long marked local society, with religious dissenters reveling in the inspiration of Santa Teresa while others stood aside to await the government’s resolution of the upheaval. After suffering several humiliating defeats by the faithful, more than a thousand army troops placed Tomochic under siege. Fighting was fierce, and as the military tightened the noose on its prey, an image of Santa Teresa was seen rising to glory into the heavens above the burning village. In the minds of many, Tomochic has come to symbolize a people’s unending search for justice. Santa Teresa, in her day internationally known for miraculous healings, is still invoked by Mexican communities to help cure their social ills. Small wonder that only recently a young peasant rebel in Chiapas avowed: “I seek a decent life—liberation—just as God says.”

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This book examines the relations among nostalgia, gender, and foundational philosophies through a critique of the lost mother as a ground for thinking about sexual difference. More specifically, the author critiques the nostalgic tendencies of feminist theory, arguing that an emancipatory system of thought must move beyond a maternally oriented structure. Through close readings of works by Maurice Blanchot, Luce Irigaray, Julia Kristeva, and Nicole Brossard, the book elucidates the many dimensions of nostalgic paradigms—literary, psychoanalytic, epistemological, ontological, and sociopolitical. This critique ultimately confronts postmodernism, and especially the burgeoning field of performative theory, as an intellectual paradigm that claims to subvert systems of meaning. Analyzing the writings of J. L. Austin, Judith Butler, and Irigaray, the author argues that despite its antinostalgic structure, performative theory provides an inadequate model for understanding the connections among language, identity, and the social bonds that constitute the ethical and political sphere. Asserting, through the example of performative theory, that a critique is not enough, the book examines the possibility of a constructive model that is both non-nostalgic and informed by ethical constraints. One such model is offered through a reading of the Quebecois writer Nicole Brossard, which explores her work in relation to the question of lesbian writing. Demystifying nostalgia, Brossard not only uncovers and subverts the structures through which a concept of origins is produced, but also provides a different, visionary way of thinking about the relationship between subjectivity and language. Finally, the book argues for further feminist work on the relationship between narrative and ethics, a field whose future lies in the elaboration of a bridge between the moral commitments of ethical theory and the fractured realities that find their expression in literary forms.

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Disorientation is the first publication in English of the second volume of Technics and Time, in which French philosopher Bernard Stiegler engages in a close dialogue with Husserl, Derrida, and other philosophers who have devoted their energies to technics, such as Heidegger and Simondon.The author's broad intent is to respond to Western philosophy's historical exclusion of technics and techniques from its metaphysical questionings, and in so doing to rescue critical and philosophical thinking. For many years, Stiegler has explored the origins and philosophical, ethical, and political stakes of a global process he calls "the industrial temporalization of consciousness." Here, demonstrating that technology—including alphabetical writing—is memory, he argues that through new technologies of retention and inscription we have come to live in a world where time devours space, a disoriented world in which we have lost our bearings. Immersed in the multimedia of an over-connected world, with time and space as we know them abolished, we no longer find "cardinal points" to guide us and may even be led where we do not wish to go. We must therefore prepare to confront new spheres of ideological control and discover new possibilities in the digital environment.

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What makes a work of literature readable? This book asks that question of one of the classics of Japanese literature, the Tsurezuregusa (Essays in Idleness) by Kenko (1283-1352), a collection of brief, fragmentary reflections on a number of subjects. In Japanese literary history the work is classified as one of the first collections of zuihitsu, or informal essay. This first extended critical treatment of Tsurezuregusa goes back to its author and his time to rebuild the discursive world of the early fourteenth century and to examine such matters as whether genre labels assist reading or obscure significant comparisons and contexts. The book presents compelling arguments against considering Tsurezuregusa as an example of zuihitsu; instead, the text is treated as a deliberate, controlled effort by Kenko to force the reader to confront the impermanent and contingent nature of existence through experiencing the text. The book develops this view by studying the collaborative strategies operating between writers and readers in medieval Japan, the intellectual intent and devices of Kenko's text, and the many kinds of writing on which it draws. We learn how a text with a commitment to shaping responses to the world is simultaneously dedicated to exploding the reader's identification with the presumably unchanging facts of existence. The aesthetics of impermanence (mujo), central to medieval Japanese thinking, emerges not only as what writing is about but also as a means to demonstrate and to encourage the enactment of aesthetics by readers. Thus, a work that seems formless, to have little structure, is shown to be so in the interest of form, that is, of conveying a clear meaning to its audience. Or, to express it with a more Buddhist inflection amenable to Kenko, although the form that we can perceive is contingent on conditions and is hence formless, the fact of form continues to matter absolutely. Both literature and the nature of existence are readable because of the interplay of provisional and absolute truths, of the writer's and the reader's approaches to texts.

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The theoretical writings from Johann Gottlieb Fichte’s short tenure at Jena (1794-99) are among the most difficult and influential works of classical German philosophy. Fichte’s appropriation of Kant’s transcendental project not only established the framework for the subsequent idealist tradition (Schelling, Hölderlin, Hegel), but also introduced philosophical themes and strategies that would dominate the Continental tradition well into the twentieth century. This book offers a new interpretation of Fichte’s Jena system, focusing in particular on the problem of the objectivity of consciousness. The Jena system, the author argues, set out to develop an account of the constitutive structures of subjectivity in virtue of which conscious states have objective content. It is in the context of this project that Fichte’s central philosophical innovations must be understood: his account of the acts of “self-positing” and “opposing”; his attack on the thing in itself; the development of a dialectical strategy in transcendental inquiry; and his bold assertion of the “primacy of practice.” Fichte’s investigations of objectivity find their center of gravity, it is argued, in two powerful insights. First, the theory of objectivity must be idealistic rather than naturalistic or “dogmatic.” That is, it must transcend the conception of human beings as simply complex mechanisms determined by their causal transactions with the world. Second, the theory of objectivity must find its basis in an account of the practical character of human beings—our character as agents, comporting ourselves teleogically in a world in which we find resistance. The account of Fichte’s Jena project developed here demonstrates that Fichte’s thought is of far more than antiquarian interest. In its attempt to explore the limits of naturalistic accounts of human subjectivity and its articulation of the practical foundations of human representational capacities, Fichte’s Jena project is of direct relevance to contemporary debates in both analytic and continental philosophy.

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With the collapse of the bipolar system of global rivalry that dominated world politics after the Second World War, and in an age that is seeing the return of "ethnic cleansing" and "identity politics," the question of violence, in all of its multiple ramifications, imposes itself with renewed urgency. Rather than concentrating on the socioeconomic or political backgrounds of these historical changes, the contributors to this volume rethink the concept of violence, both in itself and in relation to the formation and transformation of identities, whether individual or collective, political or cultural, religious or secular. In particular, they subject the notion of self-determination to stringent scrutiny: is it to be understood as a value that excludes violence, in principle if not always in practice? Or is its relation to violence more complex and, perhaps, more sinister? Reconsideration of the concepts, the practice, and even the critique of violence requires an exploration of the implications and limitations of the more familiar interpretations of the terms that have dominated in the history of Western thought. To this end, the nineteen contributors address the concept of violence from a variety of perspectives in relation to different forms of cultural representation, and not in Western culture alone; in literature and the arts, as well as in society and politics; in philosophical discourse, psychoanalytic theory, and so-called juridical ideology, as well as in colonial and post-colonial practices and power relations. The contributors are Giorgio Agamben, Ali Behdad, Cathy Caruth, Jacques Derrida, Michael Dillon, Peter Fenves, Stathis Gourgouris, Werner Hamacher, Beatrice Hanssen, Anselm Haverkamp, Marian Hobson, Peggy Kamuf, M. B. Pranger, Susan M. Shell, Peter van der Veer, Hent de Vries, Cornelia Vismann, and Samuel Weber.

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This book examines British naval policy during the mid-Victorian period, with an emphasis on the political, economic, and foreign relations contexts within which naval policy was formulated. This period has sometimes been characterized as the “dark age” of modern British naval history, reflecting not only the comparative lack of research on the period, but also the marginal role played by the Royal Navy during a time of peace. The author takes a fresh look at the navy’s role, which traditionally has been viewed negatively in the wake of the reconceptualization of naval strategy brought about by Mahan and the changed global circumstances of the 1890’s. Against a background of rapid industrialization and economic transformation, the author describes the structure of British naval administration in the Gladstone-Disraeli era, assesses the important reforms of that structure by the Liberal politician Hugh Childers, and examines the strategic and operational contexts of the navy itself. The comfortable foundations upon which were erected the world views and assumptions of mid-Victorian politicians and naval administrators were swept away with disconcerting swiftness by the mechanization of naval warfare. The author shows how this transformation went far beyond the realm of technology, profoundly influencing naval tactics and strategy, government finance, political discourse, and public opinion. This book is therefore as much a case study in human responses to the process of modernization as it is an investigation of mid-Victorian British naval policy.

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This study examines the law of intellectual property in China from imperial times to the present. It draws on history, politics, economics, sociology, and the arts, and on interviews with officials, business people, lawyers, and perpetrators and victims of 'piracy'. The author asks why the Chinese, with their early bounty of scientific and artistic creations, are only now devising legal protection for such endeavors and why such protection is more rhetoric than reality on the Chinese mainland. In the process, he sheds light on the complex relation between law and political culture in China. The book goes on to examine recent efforts in the People's Republic of China to develop intellectual property law, and uses this example to highlight the broader problems with China's program of law reform.

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". . . And now, dear reader, for your intellectual toilet, here is a little piece of soap. Well handled, we guarantee it will be enough. Let us hold this magic stone." The poet Francis Ponge (1899-1988) occupied a significant and unchallenged place in French letters for over fifty years, attracting the attention and admiration of generations of leading intellectuals, writers, and painters, a notable feat in France, where reputations are periodically reassessed and undone with the arrival of new literary and philosophical schools. Soap occupies a crucial, pivotal position in Ponge's work. Begun during the German occupation when he was in the Resistance, though completed two decades later, it determined, according to Ponge, the form of almost all his postwar writing. With this work, he began to turn away from the small, perfect poem toward a much more open form, a kind of prose poem which incorporates a laboratory or workshop, recounting its own process of coming into being along with the final result. The outcome is a new form of writing, which one could call "processual poetry." Ponge's later work, from Soap on, is a very important tool in the questioning and rethinking of literary genres, of poetry and prose, of what is literature. There is a blurring of boundaries between Soap and soap (which was hard to come by during the Resistance and is also, of course, metaphorical for a larger social restitution). Soap contains the sum of Ponge's aesthetics and materialist ethics and his belief in the supremacy of language as it becomes the object of the text. In the words of Serge Gavronsky, "this work, perhaps one of the longest running metaphors in literature, slowly unwinds, bubbles in verbal inventions, and finally evaporates, leaving the water slightly troubled, slightly darker, but the hands clean, really clean. . . . Out of murky literary habits, Ponge has devised a way of cleaning his text, and through it, man himself, his vocabulary, and as a consequence, his way of being in the world."

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This posthumous work brings together articles, interviews, statements, prefaces, manifestos, and speeches dating from 1964 to 1985 (just before Genet's death in 1986). These texts bear witness to the many political causes and groups with which Genet felt an affinity, including May ’68 and the treatment of immigrants in France, but especially the Black Panthers and the Palestinians. We follow him from the Chicago Democratic Convention (where he met William Burroughs and Alan Ginsberg) to Yale University, where he gave the famous May Day Speech in support of the Black Panthers, to Jordan and the Palestinian camps. Along the way, Genet finds allies (George Jackson, Angela Davis, Leyla Shahid, Tahar Ben Jelloun). And, of course, enemies. Between passionate enmity and passionate affinity, Genet speaks for a politics of protest, with an uncompromising outrage that, today, might seem on the verge of being forgotten. The texts are accompanied by detailed editorial notes.

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Examining local politics in three Japanese domains (Yonezawa, Tokushima, and Hirosaki), this book shows how warlords (daimyo) and their samurai adapted the theory and practice of warrior rule to the peacetime challenges of demographic change and rapid economic growth in the mid-Tokugawa period. The author has a dual purpose. The first is to examine the impact of shogunate/domain relations on warlord legitimacy. Although the shogunate had supreme power in foreign and military affairs, it left much of civil law in the hands of warlords. In this civil realm, Japan resembled a federal union (or “compound state”), with the warlords as semi-independent sovereigns, rather than a unified kingdom with the shogunate as sovereign. The warlords were thus both vassals of the shogun and independent lords. In the process of his analysis, the author puts forward a new theory of warlord legitimacy in order to explain the persistence of their autonomy in civil affairs. The second purpose is to examine the quantitative dimension of warlord rule. Daimyo, the author argues, struggled against both economic and demographic pressures. It is in these struggles that domains manifested most clearly their autonomy, developing distinctive regional solutions to the problems of protoindustrialization and peasant depopulation. In formulating strategies to promote and control economic growth and to increase the peasant population, domains drew heavily on their claims to semisovereign authority and developed policies that anticipated practices of the Meiji state.

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This volume in The Complete Works presents the first English translations of Nietzsche's unpublished notebooks from Winter 1874/1875 through 1878, the period in which he developed the mixed aphoristic-essayistic mode that continued across the rest of his career. These notebooks comprise a range of different materials, including early drafts and near-final versions of aphorisms that would appear in both volumes of Human, All Too Human. Additionally, there are extensive notes for a never-completed Unfashionable Observation that was to be titled "We Philologists," early drafts for the final sections of "Richard Wagner in Bayreuth," plans for other possible publications, and detailed reading notes on philologists, philosophers, and historians of his era, including Friedrich August Wolf, Eugen Dühring, and Jacob Burckhardt. Through this volume, readers gain insight into Nietzsche's emerging sense of himself as a composer of complexly orchestrated, stylistically innovative philosophical meditations—influenced by, but moving well beyond, the modes used by aphoristic precursors such as Goethe, La Rochefoucauld, Vauvenargues, and Schopenhauer. Further, these notebooks allow readers to trace more closely Nietzsche's development of ideas that remain central to his mature philosophy, such as the contrast between free and constrained spirits, the interplay of national, supra-national, and personal identities, and the cultural centrality of the process of Bildung as formation, education, and cultivation. With this latest book in the series, Stanford continues its English-language publication of the famed Colli-Montinari edition of Nietzsche's complete works, which include the philosopher's notebooks and early unpublished writings. Scrupulously edited so as to establish a new standard for the field, each volume includes an Afterword that presents and contextualizes the material it contains.

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Written on the threshold of Thus Spoke Zarathustra during a high point of social, intellectual and psychic vibrancy, The Joyful Science (frequently translated as The Gay Science) is one of Nietzsche's thematically tighter books. Here he debuts and practices the art of amor fati, love of fate, to explore what is "species preserving" in relation to happiness (Book One); inspiration and the role of art as they keep us mentally fit for inhabiting a world dominated by science (Book Two); the challenges of living authentically and overcoming after the death of God (Book Three); and the crescendo of life affirmation in which Nietzsche revealed the doctrine of eternal recurrence and previewed the figure of Zarathustra (Book Four). Invigorated and motivated by Thus Spoke Zarathustra and Beyond Good and Evil, Nietzsche in 1887 added a new preface, an appendix of poems, and Book Five, where he deepened the critique of science and displayed a more genealogical approach. This volume provides the first English translation of the Idylls from Messina and, more importantly, it includes the first English translation of the notebooks of 1881–1882, in which Nietzsche first formulated the eternal recurrence. Structurally and stylistically, The Joyful Science remains Nietzsche's most effective book of aphorisms, immediately after which he took on the voice and alter ego of Zarathustra in order to push beyond the boundaries of even the most liberating prose.

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Written by one of the world’s leading paleographers, this book poses two fundamental questions: When did human beings begin—and why have they continued—to decide that a certain number of their dead had a right to a “written death”? What differences have existed in the practice of writing death from age to age and culture to culture? Drawing principally on testimonials intended for public display, such as monuments, tombstones, and grave markings, as well as on scrolls, books, manuscripts, newspapers, and posters, the author reconstructs the ways Western cultures have used writing to commemorate the dead, from the tombs of ancient Egypt to the Vietnam Memorial in Washington, D.C. The author argues that the relation between funereal remains and inscription is a profoundly political one. The recurring question—Who merits a written death?—demands a multifaceted reply, one that intersects such “modes” of human cultural history as the relation between the living and the dead, the control of territory, the formation and maintenance of power, the preservation of wealth, the right to individuality, and the symbolic and signifying value of written culture. Apart from examining funerary writing in the light of this analytical model, the author also studies the quality of commemorative writing, the length and physical arrangement of the text, and its link to any representational elements, such as a likeness of the deceased, the techniques involved in executing the testimonial, the number of people who participate in creating it, and its outward appearance. Under the author’s careful and informed scrutiny, such developments as unidirectional script, the separation of writing into horizontal lines, and the even spacing of individual letters are revealed as indices of social and technological change.

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By studying chiefdoms—kin-based societies in which a person’s place in a kinship system determines his or her social status and political position—this book addresses several fundamental questions concerning the nature of political power and the evolution of sociopolitical complexity. In a chiefdom, the highest-status male (first son by the first wife) holds both authority and special access to economic, military, and ideological power, and others derive privilege from their positions in the chiefly hierarchy. A chiefdom is also a regional polity with institutional governance and some social stratification organizing a population of a few thousand to tens of thousands of people. The author argues that the fundamental dynamics of chiefdoms are essentially the same as those of states, and that the origin of states is to be understood in the emergence and development of chiefdoms. The history of chiefdoms documents the evolutionary trajectories that resulted, in some situations, in the institutionalization of broad-scale, politically centralized societies and, in others, in highly fragmented and unstable regions of competitive polities. Understanding the dynamics of chiefly society, the author asserts, offers an essential view into the historical background of the modern world. Three cases on which the author has conducted extensive field research are used to develop the book’s arguments—Denmark during the Neolithic and Early Bronze Ages (2300-1300 b.c.), the high Andes of Peru from the early chiefdoms through the Inka conquest (a.d. 500-1534), and Hawaii from early in its settlement to its incorporation in the world economy (a.d. 800-1824). Rather than deal with each case separately, the author presents an integrated discussion around the different power sources. After summarizing the cultural history of the three societies over a thousand years, he considers the sources of chiefly power and how these sources were linked together. The ultimate aim of the book is to determine how chiefs came to power and the implications that contrasting paths to power had for the evolutionary trajectories of societies. It attributes particular importance to the way different power bases were bound together and grounded in the political economy.

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Exploring how the concept of the imagination is figured in some principal texts of English Romanticism, this book convincingly argues that this figuring is a deeply ideological activity which reveals important social and political investments. By attending to the textual figures of the imagination, the book sheds critical light not only on Romanticism but on the very workings of ideology. To demonstrate his thesis, the author undertakes critical re-readings of four major Romantic authors - Coleridge, Wordsworth, Shelley, and Keats - and shows how the legacy of ideology and imagination is reflected in the novels of George Eliot. He shows that for each of these writers, the imagination is neither a faculty that can be presumed nor one idea among others; it is something that must be theorized and, in Coleridge's words, "instituted." Once instituted, Coleridge asserts, the imagination can address England's fundamental social antagonisms and help restore national unity. More pointedly, the institution of the imagination is the cornerstone of a "revolution in philosophy" that would prevent the importation of a more radical - and more French - political revolution. In the process of re-reading the Romantic tradition, the author undertakes a critical reconsideration of the articulations between Marxism and deconstruction, particularly as expressed in the work of Louis Althusser and Paul de Man.

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This collection of essays includes some of the most recent work of a master critic at the height of his powers. Of the fourteen essays, written from the late 1970's to the present, three have never before been published; the essays' appearance in a single volume makes available for the first time the full scope of Berger's unique approach to ethical discourses in Shakespeare's plays. The sequence of essays displays both the continuity and the revisionary development that mark his critical practice since the early work on The Tempest, Troilus and Cressida, and the Elizabethan theater. When one compares Berger's earlier work from the 1960's with the writing from the 1980's and 1990's in the present collection, one sees that the difference stems primarily from the impact on the later work of his encounters with the whole range of structuralist and poststructuralist theory. Much of the excitement and vitality of Berger's current work comes from his efforts to incorporate new methodological influences into his previous system. Because he comes to poststructuralism as a mature critic whose larger interpretive framework is already in place, his response is not simply to immerse himself in the new theoretical modes and adopt them wholesale, but rather to make them his own. Among the plays discussed are The Merchant of Venice, Much Ado About Nothing, King Lear, Macbeth, 2 Henry IV, Richard II—and, in two of the new essays, 1 Henry IV and Measure for Measure. Also new is Berger's retrospective account of his critical development in the extensive opening "Acknowledgments."

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This book by a Nobel laureate in economics begins with a brief exposition of Kenneth J. Arrow's classic paper "The Economic Implications of Learning by Doing" (1962). It shows how Arrow's idea fits into the modern theory of economic growth, and uses it as a springboard for a critical consideration of spectacular recent developments that have made growth theory a dynamic topic today. The author then develops a new theory that combines learning by doing (identifying it with the concept of "continuous improvement") with a separate process of discrete "innovations." Learning by doing leads to a fairly smooth reduction in labor required per unit of output, tied to the rate of gross investment in new capital equipment. Innovations arrive at random; when one of them happens, the labor requirement takes a jump downward. This new model, simple as it is, does not lend itself to self-contained solution. The author accordingly presents the results of a series of computer simulations that exhibit the variety of paths the new model economy can follow, showing, among other things, that early good luck can have a persistent effect. The book concludes with some general reflections on policies for economic growth, drawn not from any one modeling exercise but from general experience with a variety of growth models. Of the four chapters of this book, the first two were presented as the Kenneth J. Arrow Lectures at Stanford University in 1993. The computer simulations were specially done for inclusion in this book. The final chapter on policies for economic growth was first presented as the Ernest Sturc Lecture at the Johns Hopkins School of Advanced International Studies in Washington in 1991.

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In a dual-earner marriage, why is a wife’ s paid employment much less likely to be defined as "breadwinning" than her husband’s? This book uses data from a study of 153 dual-earner couples to examine the allocation of responsibility for breadwinning and the social construction of gender in their marriages. The author carefully distinguishes breadwinning from paid employment and uses the insights of gender construction theory to illuminate that distinction. Gender construction theory sees gender as a system of social relations that is continually and actively created in the social interactions of daily life. Using both quantitative and qualitative analyses, this book demonstrates that despite the prevalence of dual-earner marriages, breadwinning is still widely used as a boundary that creates gender by distinguishing the meaning of men's employment from that of women's. The author argues that though the extent to which breadwinning is used as a gender boundary is strongly influenced by adult experiences and circumstances and by the material conditions of couples' lives, it is not determined by these factors. Rather, the meanings attached to husbands’ and wives’ employment are actively constructed through a process of negotiation that is characterized by both contention and cooperation. Moreover, this is a highly dynamic process; the breadwinning boundary is renegotiated and reconstructed in response to disagreement, to changing circumstances, and to shifts in other, related gender boundaries. Through its detailed analysis of breadwinning and its development of gender boundaries as a theoretical concept, this book provides new insight into gender relations and makes a contribution to gender construction theory. At the same time, it is engagingly written and provides moving glimpses of the real-life dilemmas of dual-earner couples.

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This 50-year saga of the "Weary Erie" goes far beyond describing in brilliant detail the turbulent last decades of a colorful, spunky, and innovative railroad. As the author vividly shows, the Erie possessed an uncommonly interesting history. For a brief time, it was the longest rail artery in the United States, hailed as "the most stupendous engineering feat ever attempted in America." It pioneered many innovations even after its opening in 1851, notably with the use of the telegraph for traffic control. The present volume also tells us much about what happened to American railroading, especially in the East, during this period: technological change, government over-regulation, corporate mergers, union "featherbedding," uneven executive leadership, and changing patterns of travel and business. Step by step, the author reveals how the problems faced by the Erie became so numerous and complex that financial collapse and liquidation were inevitable results. Throughout, the author draws on the abundant records of the Erie and Erie Lackawanna and on dozens of interviews with employees, bankers, lawyers, and industry official who cooperated in telling the story of the Erie's last years "the way it was." The book is illustrated with 45 photographs and drawings and 4 maps.

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Inquiries into the meaning and force of race in American culture have largely focused on questions of identity and difference—What does it mean to have a racial identity? What constitutes racial difference? Such questions assume the basic principle of racial division, which todays seems to be becoming an increasingly bitter and seemingly irreparable chasm between black and white. This book confronts this contemporary problem by shifting the focus of analysis from understanding differences to analyzing division. It provides a historical context for the recent resurgence of racial division by tracing the path of the color line as it appears in the narrative writings of African-Americans in the nineteenth and twentieth centuries. In readings of slave narratives, "passing novels," and the writings of Charles Chesnutt and Zora Neale Hurston, the author asks: What is the work of division? How does division work? The history of the color line in the United States is coeval with that of the nation. The author suggests that throughout this history, the color line has not functioned simply to name biological or cultural difference, but more important, it has served as a principle of division, classification, and order. In this way, the color line marks the inseparability of knowledge and power in a racially demarcated society. The author shows how, from the time of slavery to today, the color line has figured as the locus of such central tenets of American political life as citizenship, subjectivity, community, law, freedom, and justice. This book seeks not only to understand, but also to bring critical pressure on the interpretations, practices, and assumptions that correspond to and buttress representations of racial difference. The work of dislocating the color line lies in uncovering the uncertainty, the incoherency, and the discontinuity that the common sense of the color line masks, while at the same time elucidating the pressures that transform the contingent relations of the color line into common sense.

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What do biologists study when they study "life" today? Drawing on tools from rhetoric and poststructuralist theory, the author argues that the ascent of molecular biology, with its emphasis on molecules such as DNA rather than organisms, was enabled by crucial rhetorical "softwares." Metaphors such as the genetic "code" made possible a transformation of the very concept of life, a transformation that often casts organisms as information systems. With careful readings of key texts from the history of molecular biology—such as those of Erwin Schrödinger, George Gamow, Jacques Monod, and François Jacob—the author maps out the complex relations between the practices of rhetoric and the technoscientific triumphs they accompanied, triumphs that bolstered a "postvital" biology that increasingly elides and questions the boundary between organisms and machines. There have been many popular books, and a few academic ones, on the Human Genome Initiatives. On Beyond Living is a genealogy of these initiatives, a map of how we have come to equate human beings with "information." Melding contemporary theory with scientific discourse, it is certain to provoke discussion (and controversy) in the fields of cultural studies, theory, and science with its penetrating inquiries into the relations between rhetoric and technoscience.

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By focusing on the problematic of mimesis—in its linguistic, psychoanalytical, and cultural incarnations—this book argues, in opposition to those who stress the political inadequacies of the French poststructuralists' "privileging" of language, that what leads to a theoretical or practical apoliticism is not the emphasis on language and mimetic representation. Rather, it is the failure to examine closely the relationship between mimesis and politics that closes off the possibility of articulating an adequate response to any form of political imperative. To make this point, the book begins by considering the "revolution in poetic language" of the late 1960's and early 1970's waged by the politically motivated group of poets and theorists associated with the French journal Tel Quel. It examines the impact of its political radicalism on the writings of the major theoretician of the Tel Quel group, Julia Kristeva, and on the work of the most important Tel Quel poets, Marcelin Pleynet and Denis Roche. It also examines the writings of those more closely associated with deconstruction, whose resistance to the highly charged political rhetoric of the period led many critics to denounce the deconstructive approach for its failure to come to terms with the sociopolitical. In an effort to respond to those who claim that deconstruction's focus on language and textuality constitutes a denial of history and the political, the author considers deconstructive theory and poetry in the context of Tel Quel's ultimate repudiation of its own revolutionary project. She argues—through readings of the theoretical texts of Philippe Lacoue-Labarthe, Jean-Luc Nancy, and Jacques Derrida, as well as the "deconstructive" poetics of Edmond Jabès—that the deconstructive approach, with its radical interrogation of traditional notions of the mimetic, presents possibilities for a reintegration of the political that, in many respects, exceeds the more highly politicized strategies of the Tel Quel group itself.

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A study of the women who led the United States section of the Women's International League for Peace and Freedom in the interwar years, this book argues that the ideas of these women—the importance of nurturing, nonviolence, feminism, and a careful balancing of people's differences with their common humanity—constitute an important addition to our understanding of the intellectual heritage of the United States. Most of these women were well educated and prominent in their chosen fields: they included Jane Addams and Emily Greene Balch, the only two United States women to win Nobel Prizes for Peace; Jeannette Rankin, the first woman elected to the U.S. Congress; and Dorothy Detzer, the woman who prompted the investigation of the munitions industry in the 1930's. The ideas of these women were not usually expressed in forms conventionally studied by intellectual historians. On the whole, their ideas must be teased out of organizational records, statements of principle and policy, and personal correspondence. When combined with an understanding of the personal backgrounds of the WIL leaders and placed in the context of early-twentieth-century America, these documents tell us what these women thought was important and why. The ideas of the WIL leaders are also analyzed in the context of the intellectual themes of Victorianism and modernism. Our understanding of these themes has been based largely on the work of privileged European and American men, and the ideas of women often fit uncomfortably into these traditional categories. A reconstruction of the ideas of the WIL leaders suggests that historians have overlooked an important, alternative intellectual tradition in the United States. To understand and appreciate women's thoughts, we must dissolve the old constructs and let new, multifaceted ones replace them.

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Friedrich Hölderlin (1770-1843) has long been recognized as one of the greatest poets of the German language, but his importance to philosophy has surfaced only comparatively recently. Although Schelling and Hegel acknowledged Hölderlin early on as their equal, for a long time his philosophical thought remained unknown outside the small circle of his friends. Among the most prominent figures in the rediscovery of Hölderlin's thought is Dieter Henrich, who, in a series of highly influential studies over the last thirty years, has shown that Hölderlin played a decisive role in the development of philosophy from Kant to Hegel, and hence in the formation of German Idealism. Among other things, Henrich demonstrated that Hölderlin, while still a student, launched a powerful critique of Fichte's Wissenschaftslehre and outlined an alternative to the dominant view of the foundation of philosophy. This alternative proved pathbreaking for his philosophical friends, forcing Hegel, for example, to abandon his own Kantianism and, eventually, to give systematic articulation to a position that went even beyond Hölderlin's. This volume includes six of Henrich's most important essays on Hölderlin's philosophical significance. Among the topics discussed are Hölderlin's motivation and methodological orientation in his work on German Idealism, the intellectual atmosphere of Hölderlin's student years and the philosophical problems that occupied him, Hölderlin's attitude toward any first-principle philosophy, and the complex personal and philosophical relationships between Hegel and Hölderlin. The last essay is a long, detailed interpretation of one of Hölderlin's greatest poems, "Remembrance." In elucidating its lyric composition and structure, Henrich also seeks to show how it incorporates and develops Hölderlin's philosophical thought.

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Luther and Calvin applied the term fanatic to those who sought to destroy civil society in order to establish the Kingdom of God, the "false prophets" and their followers who, early on in the Reformation, began smashing images in churches and rebelling against princes. Civil Society and Fanaticism is organized around this seminal moment of religious and political iconoclasm, an outburst of hatred against mediations and representation. The author shows that civil society and fanaticism have been consistently present as conjoined notions in Western political thought since the sixteenth century, underlining the link between two principles that are constitutive of that thought: dualism—between the City of God and the earthly city, between civil society and the state—and the validity of representation. In what is both a study of the evolution of the two interrelated concepts and a critique of critiques of representation, the author draws upon an impressive range of works, including texts by Aristotle and Baudelaire, the medieval theology of Giles of Rome and the humanist thought of the Reformer Philipp Melanchthon, the political philosophies of Spinoza, Leibniz, and Rousseau, Kant's reflections on the sublime, and Marx's critique of Hegel. At the same time, he discusses a varied group of fanatics or people stigmatized as such: the first Anabaptists, the Shiite sect of the Assassins, the French Protestant Camisards, the Bolsheviks. An original analysis of Lenin's political theory and practice sheds new light on the antagonism between totalitarianism and the law-governed state identified with civil society. The author's approach is multidisciplinary, proceeding at different moments from lexicographical, sociological, psychoanalytic, and philosophical methods and analysis. The book also makes vivid use of iconology by reproducing and interpreting a series of works by Albrecht Dürer, whose art and theory of representation, it is argued, were opposed to the destruction not only of images but of civil society.

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Examining the AIDS pandemic and Japanese A-bomb literature, this book asks the question of how the experience of unimaginable and unrepresentable loss affects the experience and constitution of the social and the discourses of history. It argues that those objects which are presumptively given to thought under the rubrics of “AIDS” and “Hiroshima/Nagasaki” pose an essential threat, in their existentiality, to conceptual thought and, ultimately, to rationality altogether. It therefore argues that any serious thinking about AIDS and nuclear terror must think the essential insufficiency of thought to its putative objects—the insufficiency of “society” to think sociality, the insufficiency of “history” to think historicity. The author first attempts to think the incapacity of every invocation of historical consciousness (or, indeed, of “history” itself) to think the existential historicity of that event which is presumptively not only its object but its ground. Readings of works by Nishida Kitaro, Ota Yoko, and Takenishi Hiroko written in the aftermath of Hiroshima and Nagasaki attempt to mark the limit of historical consciousness. The author then considers erotic sociality in the time of AIDS, specifically as articulated in texts by David Wojnarowicz, focusing on the themes of vulnerability, anonymity, the erotic, and nomadism.

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The last twenty years have seen a growth of fascination with the Japanese, and the emergence of Japan as a world economic power has stimulated many works that have attempted to understand Japanese culture. The focus of this book is not on Japanese culture or society per se: rather, it is on how Japnese culture and society structure, shape, and mold the emotions of the Japanese people. All cultures shape and mold emotions, but the degree to which Japanese culture shapes emotion has led to several misunderstandings about the emotional life of the Japanese, which this book attempts to correct. Describing the findings of over two decades of research, this book persents the Japanese as human beings with real feelings and emotions rather than as mindless pawns caught in the web of their own culture. In the process, it unmasks many myths that have grown up around the subject and reveals important similarities as well as differences betweeen the emotional life of the Japanese and that of people of other cultures. Given our increased theoretical understanding of Japanese culture and society, we are now better able than before to link culture with individual behavior and emotions. Owing in part to the advancement in methods of examining emotions scientifically, the study of emotion has gained considerable standing in the scholarly community, and systematic research on emotion in Japan has produced a substantial body of knowledge that lifts what was previously unsubstantiated speculation to well-accepted facts. The author's work has been an important factor in this growing field, as his research in Japan has spanned a wide range of topics on emotion, with in-depth assessments of hundreds of individual Japanese living in various areas of Japan. In the present work, he also addresses the fact that many studies of Japanese culture hold to a single point of view—sociological, anthropological, or to a lesser extent sociological. In response, he integrates these three points of view in a new theoretical framework for understanding Japanese culture.

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Friedrich Neitzsche imagined himself belonging to a society of visionaries, thinkers, architects, poets, musicians, and artists running ahead of the mainstream. They were condemned to be misunderstood or ignored in the present, but their work would become significant in the future. To them he addressed the aphorism from which Massimo Cacciari’s book takes its name, saying “It is only after death that we will enter our life and come alive, oh, very much alive, we posthumous people!” Cacciari isolates Vienna as the European capitol of posthumous people at a crucial turning point in Western thinking, as the nineteenth century ended. There he finds Ludwig Wittgenstein, together with Peter Altenberg, Robert Walser, Lou Andreas-Salomé, Adolf Loos, Martin Buber, Egon Schiele, Karl Kraus, Gustav Klimt, and many others. Cacciari treats this extraordinarily rich concentration of activity as the hub upon which European culture wheeled into the twentieth century. He reaches directly to the intellectual content in each of the various figures he discusses.

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A major new approach to the study of the social and economic history of colonial French West Africa, this book traces French efforts to establish a cotton export economy in the French Soudan from the early nineteenth century through the end of World War II. Cotton cultivation and handicraft cotton textile production had long been an important part of the indigenous regional economies of West Africa. During the nineteenth century, the French metropolitan cotton textile industry developed and expanded, and securing new sources for raw cotton became a central concern for French industrialists and the emerging technocratic leadership of the French state. Controlling the French West Africa cotton harvest thus became of paramount importance to the French colonial endeavor.

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This book explores, through a series of essays, a set of interrelated elements that define the literary culture of China in the late eighth and early ninth centuries. This period, known as the Mid-Tang, broke with many of the intellectual habits of the “middle period” of Chinese culture and adumbrated many of the characteristics of China in the Song and later periods. The first essay examines “singularity,” representations of identity as an assertion of superiority over others and as an alienation that brings rejection by others. The second essay addresses different ways of representing landscapes, showing the ways in which the underlying order of nature had become a problem in the Mid-Tang. The third essay discusses the tendency to offer hypothetical explanations for phenomena that either run contrary to received wisdom or try to account for situations usually thought not to require explanation. When carried out at the level of pure play, such subjective acts of interpretation are wit, and the fourth essay analyzes playfully inflated interpretations of domestic spaces and leisure activities as a discourse of private valuation, articulated against commonsense values.

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Speaking to the ongoing debate over the development of urban space and culture, this book demonstrates the centrality of the physical and social being of cities to American literature and other arts in the twentieth century. The author’s reading of aesthetic texts alongside urban planning, economics, sociology, law, and historiography—discourses he treats as form-producing arts in their own right—shows as misleading the common dichotomy of models that focus on the structure of urban space and institutions, and those that describe cities as fluid constellations of social practices. The ideal of mobility was invoked early in this century by the urban pluralists of the Chicago School, who reasoned that the greater diversity and lighter attachments among urbanites would make the city a zone in which people might realize themselves by pursuit of “their particular vices or talents.” It also was hailed by the Progressives, who sought through techniques of social management to foster democracy, to reform the material conditions of urban life, and to make cities more efficient centers of production and cultural reproduction. Urban Verbs elucidates the different kinds of cities these ideals of mobility produce.

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This is the first comprehensive collection of remarks attributed to Abraham Lincoln by his contemporaries. Much of what is known or believed about the man comes from such utterances, which have been an important part of Lincoln biography. About his mother, for instance, he never wrote anything beyond supplying a few routine facts, but he can be quoted as stating orally that she was the illegitimate daughter of a Virginia aristocrat. Similarly, there is no mention of Ann Rutledge in any of his writings, but he can be quoted as saying when he was president-elect, “I did honestly and truly love the girl and think often, often of her now.” Did Lincoln make a conditional offer to evacuate Fort Sumter in April 1861? Did he personally make the decision to restore General McClellan to army command in September 1862? To whom did he first reveal his intention to issue an emancipation proclamation? Did he label the Gettysburg address a failure right after delivering it? Did he, just a few days before his assassination, dream of a president lying dead in the White House? All of these questions, and many others, arise from recollective quotations of Lincoln, and the answer in each instance depends upon how one appraises the reliability of such recollection.

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This book examines the ways in which the literary genre of hagiography and the hermeneutical paradigm of Biblical typology together entered into the construction of “the Renaissance” as a canon and period. It is not about saints’ lives in themselves, as either literary or historical phenomena, but instead addresses the structural effects of hagiography in the secular literature of the Renaissance. The central texts analyzed—Boccaccio’s Decameron, Vasari’s Lives of the Artists, and Shakespeare’s Measure for Measure and The Winter’s Tale—all manifest key moments and aspects in the creation of a Renaissance canon for the post-Renaissance world. The epochal significance of these works, saturated in religious allusions as well as scenes of profane life and classical art, is shown to rest in neither the normative piety nor the subversive heresy of any of these writers, but rather in their crafting of myths of modernity precisely out of the religious material that formed such an important part of their daily vocabularies.

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Friendship between the sexes is notoriously difficult to describe. Seeing Together examines the efforts of some of England's key writers - from poets to propagandists - during a period when 'mere friendship' came to seem intensely important and when discussion of professional relations between men and women came to touch upon a troubling network of sexual, social and political dynamics. Among the authors discussed are John Stuart Mill, Robert Browning, George Eliot, Thomas Hardy, Henry James, Joseph Conrad, D. H. Lawrence and Virginia Woolf.

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At midnight on May 14, 1944, the blinking of a flashlight in mountainous, German-occupied Yugoslavia signaled the parachute drop of four American OSS (Office of Strategic Services) officers who were met by a group of Tito's Partisans. One of the OSS officers was Franklin Lindsay. Only with the declassification in the 1980s of wartime American and British archives could he undertake to reconstruct his day-to-day experiences in a war area of constantly changing conditions and ever-present danger. In the closing months of the war, Lindsay became the commander of the American Military Mission to Tito's new Communist government, and he describes the consolidation of Tito's power over the civil population, the final defeat of the Chetniks, and the elimination of all other political opposition. Directly pertinent to contemporary developments in the former Yugoslavia are Lindsay's observations of the savage ethnic and religious hatreds. Though the seeds of the present violent breakup of Yugoslavia were sown in earlier centuries, they were given powerful reinforcement by wartime atrocities.

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Is science unified or disunified? Over the last century, the question has raised the interest (and hackles) of scientists, philosophers, historians, and sociologists of science, for at stake is how science and society fit together. Recent years have seen a turn largely against the rhetoric of unity, ranging from the please of condensed matter physicists for disciplinary autonomy all the way to discussions in the humanities and social sciences that involve local history, feminism, multiculturalism, postmodernism, scientific relativism and realism, and social constructivism. Many of these varied aspects of the debate over the disunity of science are reflected in this volume, which brings together a number of scholars studying science who otherwise have had little to say to each other: feminist theorists, philosophers of science, sociologists of science. How does the context of discover shape knowledge? What are the philosophical consequences of a disunified science? Does, for example, an antirealism, a realism, or an arealism become defensible within a picture of local scientific knowledge? What politics lies behind and follows from a picture of the world of science more like a quilt than a pyramid? Who gains and loses if representation of science has standards that vary from place to place, field to field, and practitioner to practitioner.

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Are languages incommensurate? If so, how do people establish and maintain hypothetical equivalences between words and their meanings? What does it mean to translate one culture into the language of another on the basis of commonly conceived equivalences? This study—bridging contemporary theory, Chinese history, comparative literature, and culture studies—analyzes the historical interactions among China, Japan, and the West in terms of "translingual practice." By this term, the author refers to the process by which new words, meanings, discourses, and modes of representation arose, circulated, and acquired legitimacy in early modern China as it contacted/collided with European/Japanese languages and literatures. In reexamining the rise of modern Chinese literature in this context, the book asks three central questions: How did "modernity" and "the West" become legitimized in May fourth literary discourse? What happened to native agency in this complex process of legitimation? How did the Chinese national culture imagine and interpret its own moment of unfolding?

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