Fordham University Press

For more than a century and a half-from the middle of the 19th century to the end of the 20th-the garment industry was the largest manufacturing industry in New York City, and New York made more clothes than anywhere else.
For generations, the industry employed more New Yorkers than any other and was central to the city's history, culture, and identity. Today, although no longer the big heart of industrial New York, the needle trades are still an important part of the city's economy-especially for the new waves of immigrants who cut, sew, and assemble clothing in shops around the five boroughs.
In this valuable book, historians, sociologists, and economists explore the rise and fall of the garment industry and its impact on New York and its people, as part of a global process of economic change. Essays trace the rise of the industry, from the creation of a Manhattan garment district employing immigrants from nearby enements to the contemporary spread of Chinese-owned shops in cheaper neighborhoods. The tumultuous
history of workers and their bosses is the focus of chapters on contractors and labor militants and on the experiences of Italian, Chinese, Jewish, Dominican, and other ethnic workers. The final chapter looks at air labor, social responsibility, and the political economy of the offshore garment industry.

This long-awaited book is the first English-language edition of.Simon's first book, Critique de la connaissance morale (1934). Not only does this work clarify the first stages of Simon's intellectual career, it is also a major contribution to moral philosophy. A Critique of Moral Knowledge addresses fundamental issues. How does moral knowledge differ from other practical knowledge? What is the relationship between the moral sense, moral philosophy, and cognition in action? Is politics moral philosophy or simply a neutral technique? This elegant translation will be an important contribution to the conversation on philosophy, politics, religion, and ethics.

"This provocative book highlights the transnational role of Yiddish over the past hundred years. By emphasizing Yiddish's translational qualities, Zaritt powerfully reimagines the language outside the terms of ethnonational canon-formation."--Amelia Glaser, University of California, San Diego

"A Taytsh Manifesto is a bundle of dynamite shoved underneath the foundational mythologies of modern Yiddish culture and the most exciting, thought provoking book about the present and future of Yiddish in years."--Rokhl Kafrissen, author of A Brokhe / A Blessing

A Taytsh Manifesto calls for a translational paradigm for Yiddish studies and for the study of modern Jewish culture. Saul Noam Zaritt calls for a shift in vocabulary, from Yiddish to taytsh, in order to promote reading strategies that account for the ways texts named as Jewish move between languages and cultures.

Yiddish, a moniker that became dominant only in the early twentieth century, means "Jewish" and thus marks the language with a single identity: of and for a Jewish collective. In contrast, this book calls attention to an earlier and, at one time, more common name for the language: taytsh, which initially means "German." By using the term taytsh, speakers indicated that they were indeed speaking a Germanic language, a language that was not entirely their own. In time, when the word shifted to a verb, taytshn, it came to mean the act of translation. To write or speak in Yiddish is thus to render into taytsh and inhabit the gap between languages.

A Taytsh Manifesto highlights the cultural porousness that inheres in taytsh and then deploys the term as a paradigm that can be applied to a host of modern Jewish cultural formations, from pulp fiction, to the Yiddish monologue, to the persistence of Yiddish as a language of vulgarity. Together these examples help revise current histories of Yiddish while demonstrating the need for new vocabularies to account for the multidirectionality of Jewish culture. A Taytsh Manifesto develops a model for identifying, in Yiddish and beyond, how cultures intertwine, how they become implicated in world systems and empire, and how they might escape such limiting and oppressive structures.

Saul Noam Zaritt is Associate Professor of Yiddish literature at Harvard University.;

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.

A rigorous and many-layered study of the works of Blanchot and Adorno in terms of the relation between negativity and autonomy in the work of art with particular reference to literature, which yields a thinking of materiality in language as an ambiguous force of critique and innovation.

26 reflections on nude images from the history of Western art including Rembrandt, Goya, David Hockney and Nan Golden. The authors, both philosophers, develop an approach to the nude that involves shedding preconceived concepts and exposing ourselves to the fleeting sense that passes over the surface of the nude's skin and over the surface of the image.

26 reflections on nude images from the history of Western art including Rembrandt, Goya, David Hockney and Nan Golden. The authors, both philosophers, develop an approach to the nude that involves shedding preconceived concepts and exposing ourselves to the fleeting sense that passes over the surface of the nude's skin and over the surface of the image.

Being in Creation asks about the role of humans in the more-than-human world from the perspective of human creatureliness, a perspective that accepts as a given human finitude and limitations, as well as responsibility toward other beings and toward the whole of which they are a part.

This book is the first systematic reconstruction of Castoriadis' philosophical trajectory. It critically interprets the internal shifts in Castoriadis' ontology through reconsideration of the ancient problematic of 'human institution' (nomos) and 'nature' (physis), on the one hand, and the question of 'being' and 'creation', on the other. Unlike the order of physis, the order of nomos played no substantial role in the development of western thought: The first part of the book suggests that Castoriadis sought to remedy this with his elucidation of the social-historical as the region of being elusive to the determinist imaginary of inherited philosophy. This ontological turn was announced with the publication of his magnum opus The Imaginary Institution of Society (first published in 1975) which is reconstructed as Castoriadis' long journey through nomos via four interconnected domains: ontological, epistemological, anthropological, and hermeneutical respectively. With the aid of archival sources, the second half of the book reconstructs a second ontological shift in Castoriadis' thought that occurred during the 1980s. Here it argues that Castoriadis extends his notion of 'ontological creation' beyond the human realm and into nature. This move has implications for his overall ontology and signals a shift towards a general ontology of creative physis. The increasing ontological importance of physis is discussed further in chapters on objective knowledge, the living being, and philosophical cosmology. It suggests that the world horizon forms an inescapable interpretative context of cultural articulation - in the double sense of Merleau-Ponty's mise en forme du monde - in which physis can be elucidated as the ground of possibility, as well as a point of culmination for nomos in the circle of interpretative creation. The book contextualizes Castoriadis' thought within broader philosophical and sociological traditions. In particular it situates his thought within French phenomenological currents that take either an ontological and/or a hermeneutical turn. It also places a hermeneutic of modernity - that is, an interpretation that emphasizes the ongoing dialogue between romantic and enlightenment articulations of the world - at the centre of reflection. Castoriadis' reactivation of classical Greek sources is reinterpreted as part of the ongoing dialogue between the ancients and the moderns, and more broadly, as part of the interpretative field of tensions that comprises modernity.

This study will attempt to understand, through both a careful reading of Kunderäs oeuvre as well as a consideration of the Continental philosophical tradition, the place that Kundera calls ¿the universe of the novel.¿ I argue that Kundera transforms¿not applies¿philosophical reflection within the art form of the novel.

Commiserating with Devastated Things seeks to understand the place Milan Kundera calls GCGBPthe universe of the novel.GC Working through KunderaGCOs oeuvre as well as the continental philosophical tradition, Wirth argues that Kundera transformsGConot appliesGCophilosophical reflection within literature. Reading between KunderaGs work and his self-avowed tradition, from Kafka to Hermann Broch, Wirth asks what it might mean to insist that philosophy does not have a monopoly on wisdom, that the novel has its own modes of wisdom that challenge philosophyGs.

"Written by leading historians of the mid-nineteenth century United States, this book focuses on the continental dimensions of the U.S. Civil War. It joins a growing body of scholarship that seeks to understand the place of America's mid-nineteenth-century crisis in the broader sweep of world history. However, unlike other studies that have pursued the Civil War's connections with Europe and the Caribbean, this volume focuses on North America, particularly Mexico, British Canada, and sovereign indigenous states in the West. As the United States went through its Civil War and Reconstruction, Mexico endured its own civil war and then waged a four-year campaign to expel a French-imposed monarch. Meanwhile, Britain's North American colonies were in complex and contested negotiations that culminated in confederation in 1867. In the West, indigenous nations faced an onslaught of settlers and soldiers seeking to conquer their lands for the United States. Yet despite this synchronicity, mainstream histories of the Civil War mostly ignore its connections to the political upheaval occurring elsewhere in North America. By reading North America into the history of the Civil War, this volume shows how battles over sovereignty in neighboring states became enmeshed with the fratricidal conflict in the United States. Its contributors explore these entangled histories in studies ranging from African Americans fleeing U.S. slavery by emigrating to Mexico to Confederate privateers finding allies in Halifax, Nova Scotia. This continental perspective highlights the uncertainty of the period when the fate of old nations and possibilities for new ones were truly up for grabs"--

Corpus II is a collection of recent essays by Jean-Luc Nancy dealing with embodiment, sexuality, pleasure and the crossing of borders and boundaries. It is both a celebration of our sexual existence and an unflinching philosophical reflection on all our ways of being together.

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

Falque presents a theological critique of French phenomenology, engaging Levinas, Ricoeur, Merleau-Ponty, Bonaventure, Scotus, Aquinas... He advances a Catholic hermeneutic of the body and the voice, a phenomenology of believing, and a metaphysical movement from human finitude and contingency to conversion and transformation via the overlay of the God-man.

Clayton Crockett is Professor and Director of Religious Studies at the University of Central Arkansas. He is the author a number of books, including Deleuze Beyond Badiou: Ontology, Multiplicity and Event, Interstices of the Sublime: Theology and Psychoanalytic Theory (Fordham), and, with Ward Blanton, Jeffrey W. Robbins, and No¿e Vahanian, An Insurrectionist Manifesto: Four New Gospels for a Radical Politics.

Philosophy is being radically transformed by questions of how to live well. What does such a way of life mean? How are we to understand the meaning of ethicality? What are the obstacles to ethical living? And should we assume that an ethical life is a betterlife?Current developments seem to have outstripped the capacity of traditional forms of reflection to answer these questions. Ranging from existentialism to deconstruction, phenomenology to psychoanalytic theory, andhermeneutics to post-structuralism, these twelve essays take up a wide but clearly connected set of issues relevant to living ethically: race, responsibility, religion, terror, torture, technology, deception, and eventhe very possibility of an ethical life. Some of the questions addressed are specific to our times; others are ancient questions but with quite contemporary twists.

This book brings the powerful insights of Continental philosophy to bear on some of the most challenging difficulties of ethical life. Currently philosophy is being radically transformed by questions of how to live well. What does such a way of life mean? How are we to understand the meaning of ethicality? What are the obstacles to ethical living? And should we assume that an ethical life is a "better" life? The movement of history and the developments of culture and knowledge seem to have outstripped the capacity of traditional forms of reflection upon ethical life to understand how we might answer these questions. Ranging from existentialism to deconstruction, phenomenology to psychoanalytic theory, and hermeneutics to post-structuralism, the twelve essays in this volume take up a wide but clearly connected set of issues relevant to living ethically: race, responsibility, religion, terror, torture, technology, deception, and even the very possibility of an ethical life. Some of the questions addressed are specific to our times; others are ancient questions but with quite contemporary twists. In each case, they concern the philosophical significance of ongoing historical, cultural, and political transformations for ethical living and thinking.

The essence of Dussel's thought is presented through the concept of ethical hermeneuticswhich seeks to interpret reality from the viewpoint of what Emmanuel Levinas presents as the other- those who are vanquished, forgotten, or excluded from existent socio-political or cultural systems. Barber traces Dussel's development toward Levinas' philosophy through his discussion of the Hegelian dialectic and through the stages of Dussel's own ethical theory.

Contemporary philosophy, from Kant through Bergson and Husserl to Heidegger, has assumed that time must be conceived as a fundamental determination of the subject: Time is not first in things but arises from actions, attitudes, or comportments through which a subject temporalizes mtime, expecting or remembering, anticipating the future or making a decision. Event and Time traces the genesis of this thesis through detailed, rigorous analyses of the philosophy of time in Plato, Aristotle, and Augustine, ultimately showing that, in the development of metaphysics, the understanding of the temporal phenomenon as an inner-temporal phenomenon has made possible time's subjectivization. The book goes on to argue that time is in fact not thinkable according to metaphysical subjectivity. Instead, the guiding thread for the analysis of time must shift to the eventual hermeneutics of the human being, first developed in Event and World, and now deepened and completed in Event and Time. Romano's diptych makes a compelling, rigorous, and original philosophical contribution to the thinking of the event.

The book critically analyzes the subjectivization of time in traditional metaphysics (Plato, Aristotle, Augustine), as well as more recent thought (Bergson, Husserl, Heidegger), and argues that, instead, the guiding thread for the analysis of time ought to be the evential hermeneutics of the human being, developed first in Event and World and deepened and completed here.

How are we to interpret Jacques Derrida's writings now, after so much commentary has been devoted to his thought and his own astonishing productivity has come to an end? In this groundbreaking book, JoshuaKates extends his earlier contextualizing of Derrida's work in relation to Husserl by arguing that we must begin from a frame different from that provided by Derrida himself. His work must be inserted into alreadyexisting fields, thus fielding Derrida.By placing Derrida's texts in the context of broader fields (such as interpretations of modernity and analytic philosophy of language), Kates captures Derrida's stances with a new concreteness and an unprecedentedscope, forging links to vital debates across the humanities today.

For Yves R. Simon, philosophy has an affinity to science, not in the sense that philosophy is a mere metascience, a commentary on the sciences, but rather because it shares the same aim as science: the search for explanation.

Forms of a World argues that poetic innovations of contemporary Anglophone poetry shape and are shaped by global forces. The poets in this book sense these conditions before they are made fully present and offer various responses to global transformation.

Heidegger is the only thinker of his generation whose philosophy of technology is still widely read today. In it, he made three basic claims. First, he asserted that the essence of technology is not technological--that technology is not a neutral instrumentality. Second, he claimed that there is a qualitative difference between modern and traditional technologies. Third and most interestingly, he claimed that technology is a metaphysical perspective, a paradigmatic view of the whole of nature. Although Martin Heidegger remains recognized as a founder of the philosophy of technology, in the last sixty years a whole new world of technologies has appeared-bio-, nano-, info-, and imaging. With technology, time moves fast. Does philosophical time move, too? How adequate is Heidegger's thinking now for understanding today's technological advances?After an extensive Introduction that places Heidegger within the thinking about technology typical of his time, the author, a prominent philosopher of technology, reexamines Heidegger's positions from multiple perspectives-historical, pragmatic, anti-Romantic and postphenomenological. His critiques invert Heidegger's essentialism and phenomenologically analyze Heidegger's favored and disfavored technologies. In conclusion, he undertakes a concrete analysis of the technologies Heidegger used to produce his writing and discovers heretofore undiscussed and ironic results. Overall, the book not only serves as an excellent introduction Heidegger's philosophy of technology and a corrective in outlining its limitations, it indicates a postphenomenological counter-strategy for technological analysis, one that would look at the production of technology in practice, based on observing its forms of embodied activity.

Don Ihde, contemporary postphenomenological philosopher of science and technology¿technoscience¿examines the important philosophical role of Husserl, here in relation to technologies, and his classical phenomenology. With concrete analyses of both the science of Husserl¿s time and a retrospective reading from new technoscience interpretations, scientific instruments, technologies of reading and writing, and new imaging technologies are discussed.

"The radical theology of the distinguished visionary thinker John Caputo is a great breath of fresh air in our claustrophobic and catastrophic time. He goes to the deep roots-the inner disturbance and generative inflection-of our existential crisis and political lockjaw. Caputo's powerful prophetic call flows from his philosophical subtleties and deep respect for religious traditions. His courageous voice is timely for us all!"-Cornel West

Capturing a career's worth of thought and erudition, this rich volume treats readers to creative thought, careful argumentation, and sophisticated analysis transmitted through the lucid, accessible prose that has earned John D. Caputo a wide readership of academics and non-academics alike. In tackling "radical theology," Caputo has in mind the deeper stream that courses its way through various historical and confessional theologies, upon which these theologies draw even while it disturbs them from within. They are well served by this disturbance because it keeps them on their toes. When we read about professional theologians losing their job in confessional institutions, the chances are that, by earnestly digging into what is going on in their tradition, they have hit upon radical theological rock.

Unlike modernist dismissals of religion, radical theology does not debunk but reinvents the theological tradition. Radical theology, Caputo says, is a double deconstruction-of supernatural theology on the one hand and of transcendental reason on the other, and therefore of the settled distinctions between the religious and the secular. Caputo also addresses the challenge for radical theology to earn a spot in the curriculum, given that the "radical" makes it suspect among the confessional seminaries while the "theology" renders it suspect among university seminars. From the academy to contemporary American culture, the book offers a captivating presentation of radical theology for our time.

John D. Caputo is Thomas J. Watson Professor Emeritus of Religion at Syracuse University and the David R. Cook Professor Emeritus of Philosophy at Villanova University.

It is commonly supposed that certain elements of medieval philosophy are uncharacteristically preserved in modern philosophical thought through the idea that mental phenomena are distinguished from physical phenomena by their intentionality, their intrinsic directedness toward some object. The many exceptions to this presumption, however, threaten its viability. This volume explores the intricacies and varieties of the conceptual relationships medieval thinkers developed among intentionality, cognition, and mental representation. Ranging from Aquinas, Scotus, Ockham, and Buridan through less-familiar writers, the collection sheds new light on the various strands that run between medieval and modern thought and bring us to a number of fundamental questions in the philosophy of mind as it is conceived today.

Interpreting Excess is a systematic and comprehensive study of Marion's texts on saturated phenomena and their place in his wider phenomenology of givenness, tracing both his theory and his examples across a wide range of texts spanning three decades.The author argues that a rich hermeneutics is implicit in Marion's examples of saturated phenomena but is not set out in his theory. This hermeneutics makes clear that attempts to overthrow the much-criticized sovereigntyof the Cartesian ego will remain unsuccessful if they simply reverse the subject-object relation by speaking of phenomena imposing themselves with an overwhelming givenness on a recipient. Instead, phenomena shouldbe understood as appearing in a hermeneutic space already opened by a subject's active reception. Thus, a phenomenon's appearing depends not only on its givenness but also on the way it is interpreted by the receiving subject. All phenomenology is, therefore, necessarily hermeneutic.

Interstices of the Sublime is 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. The sublime refers to a conflict of the Kantian faculties of reason and imagination, and involves the attempt to represent what is intrinsically unrepresentable. The effects of the sublime are notjust psychoanalytic but, importantly, theological, because the sublime is the main form that Godtakes in the modern world. A radical postmodern theology attends to the workings of the sublime in our thinking and living, and provides resources for understanding the complexity of reality. Through creative 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 worl

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.

Seeking to renew an ancient companionship between the philosophical andthe religious, this book's meditative chapters dwell on certain elementalexperiences or happenings that keep the soul alive to the enigma of the divine.William Desmond engages the philosophical work of Pascal, Kant, Hegel,Nietzsche, Shestov, and Soloviev, among others, and pursues with a philosophicalmindfulness what is most intimate in us, yet most universal: sleep, poverty,imagination, courage and witness, reverence, hatred and love, peace and war.Being religious has to do with that intimate universal, beyond arbitrarysubjectivism and reductionist objectivism.In this book, he attempts to look at religion with a fresh and open mind,asking how philosophy might itself stand up to some of the questions posed toit by religion, not just how religion might stand up to the questions posed to it byphilosophy. Desmond tries to pursue a new and different policy, one faithfulto the light of this dialogue.

The book covers qualitative approaches that can be utilized by students and scholars in their research endeavors concerning social activism in contemporary society. Specifically, the book illustrates different strategies for using qualitative methods to observe activism within organizations, networks, events, and alternative media.

Ralph E. Rodriguez is Professor of American Studies, Ethnic Studies, and English at Brown University. He is the author of Brown Gumshoes: Detective Fiction and the Search for Chicana/o Identity.

Latina/o Literature Unbound asks if and how it helps to identify a corpus of literature as Latina/o. It proposes that an ethnic marker may not be a salubrious way to understand this literature. It suggests genre as a more productive way to understand the literature we have heretofore labeled Latina/o.

Helmuth Plessner (Author)
Helmuth Plessner (1892¿1985) was a German philosopher and sociologist. From 1953-59, he was president of the German Sociological Association. Three of his many books have appeared in English, Political Anthropology (Northwestern, 2018), The Limits of Community (Humanity Books, 1999) and Laughing and Crying (Northwestern, 1970).
J. M. Bernstein (Introducer)
J. M. Bernstein is University Distinguished Professor in Philosophy at The New School for Social Research in New York City.
Millay Hyatt (Translator)
Millay Hyatt is a writer and translator based in Berlin. Her dissertation, ¿No-Where and Now-Here: Utopia and Politics from Hegel to Deleuze,¿ received the University of Southern California's doctoral research prize.

Living in Death descends into the ordinary life of people who execute hundreds every day, the same way others go to the office. Bringing philosophical sophistication to the ordinary, the book constitutes both an anthropology of mass killers and a challenge to the conditions that make genocide possible.

"A remarkable collection with genuine interdisciplinary reach, Living with Concepts opens up a critical dialogue between philosophers and anthropologists about the various paths that thinking can take when concepts are rethought as intrinsic to forms of life."-Jason Throop, UCLA

"Living with Concepts moves between anthropology and philosophy in fresh and fruitful ways that powerfully bring out the moral and political urgency of understanding what is involved in trafficking in concepts. The contributors are united in questioning the legitimacy of assumptions so widespread they might be described as belonging to the zeitgeist."-Alice Crary, New School for Social Research

This volume examines an often taken for granted concept-that of the concept itself. How do we picture what concepts are, what they do, how they arise in the course of everyday life? Challenging conventional approaches that treat concepts as mere tools at our disposal for analysis, or as straightforwardly equivalent to signs to be deciphered, the anthropologists and philosophers in this volume turn instead to the ways concepts are already intrinsically embedded in our forms of life and how they constitute the very substrate of our existence as humans who lead lives in language.

Attending to our ordinary lives with concepts requires not an ascent from the rough ground of reality into the skies of theory, but rather acceptance of the fact that thinking is congenital to living with and through concepts. The volume offers a critical and timely intervention into both contemporary philosophy and anthropological theory by unsettling the distinction between thought and reality that continues to be too often assumed and showing how the supposed need to grasp reality may be replaced by an acknowledgement that we are in its grip.

Contributors: Jocelyn Benoist, Andrew Brandel, Michael Cordey, Veena Das, Rasmus Dyring and Thomas Schwarz Wentzer, Michael D. Jackson, Michael Lambek, Sandra Laugier, Marco Motta, Michael J. Puett, and Lotte Buch Segal

Andrew Brandel is Lecturer on Social Studies at Harvard University.
Marco Motta is Postdoctoral Research Fellow at the University of Bern.

Can love really be considered another form of technology? Dominic Pettman says it can?although not before carefully redefining technology as a cultural challenge to what we mean by the ?human? in the information age. Using the writings of such important thinkers as Giorgio Agamben, Jean-Luc Nancy, and Bernard Stiegler as a springboard, Pettman explores the ?techtonic? movements of contemporary culture, specifically in relation to the language of eros. Highly ritualized expressions of desire ?love, in other words?always reveal an era's attitude toward what it means to exist as a self among others. For Pettman, the articulation of love is a technique of belonging: a way of responding to the plurality of identity, a process that becomes increasingly complex as the forms of mediated communication, from cell phones and text messaging to the mass media, multiply and mesh together.

Explores the relation between religion, philosophy and literature.

Explores the relation between religion, philosophy and literature.

Merleau-Ponty has long been known as one of the most important philosophers of aesthetics, yet most discussions of his aesthetics focus on visual art. This book corrects that balance by turning to Merleau-Ponty's extensive engagement with literature.

Rhonheimer applies moral theology to practical questions, such as, what does it mean to violate the natural law, or to be unnatural?

Nietzsche advocates the affirmation of earthly life as a way to counteract nihilism and asceticism. This volume takes stock of the complexities and wide-ranging perspectives that Nietzsche brings to bear on the problem of life¿s becoming on earth by engaging various interpretative paradigms reaching from existentialist to Darwinist readings of Nietzsche.

This book explores the significance of human animality in the philosophy of Friedrich Nietzsche and provides the first systematic treatment of the animal theme in Nietzsche's corpus as a whole. Lemm argues that theanimal is neither a random theme nor a metaphorical device in Nietzsche's thought. Instead, it stands at the center of his renewal of the practice and meaning of philosophy itself. The question of the animal in Nietzsche'sthought as treated by Lemm provides an original contribution to ongoing debates on the essence of humanism and its future.The book will appeal not only to readers interested in Nietzsche but also to anyone interested in the theme of the animal in contemporary philosophy, comparative literature, cultural studies, and the arts, as well as thoseinterested in the relation between biological life and politics.

Christian parables have retained their force well beyond the sphere of religion; indeed, they share with much of modern literature their status as a form of address: "Who hath ears to hear, let him hear." There is no message without there first being-or, more subtly, without there also being in the message itself-an address to a capacity or an aptitude for listening. This is not an exhortation of the kind "Pay attention!" Rather, it is a warning: if you do not understand, the message will go away.
The scene in the Gospel of John in which the newly risen Christ enjoins the Magdalene, "Noli me tangere," a key moment in the general parable made up of his life, is a particularly good example of this sudden appearance in which a vanishing plays itself out. Resurrected, he speaks, makes an appeal, and leaves.
"Do not touch me." Beyond the Christ story, this everyday phrase says something important about touching in general. It points to the place where touching must not touch in order to carry out its touch (its art, its tact, its grace).
The title essay of this volume is both a contribution to Nancy's project of a "deconstruction of Christianity" and an exemplum of his remarkable writings on art, in analyses of "Noli me tangere" paintings by such painters as Rembrandt, Dürer, Titian, Pontormo, Bronzino, and Correggio. It is also in tacit dialogue with Jacques Derrida's monumental tribute to Nancy's work in Le toucher-Jean-Luc Nancy.
For the English-language edition, Nancy has added an unpublished essay on the Magdalene and the English translation of "In Heaven and on the Earth," a remarkable lecture he gave in a series designed to address children between six and twelve years of age. Closely aligned with his entire project of "the deconstruction of Christianity,'" this lecture may give the most accesible account of his ideas about God.

In this most recent of his seminal studies on Descartes, Jean-Luc Marion brings together essays on the topics of the ego and of God, most of them previously unavailable in English. More than any other of Marion¿s works, the book illustrates the profound connection between his phenomenological concerns and his writings on Descartes. Liberating God and the self from the constrictions of metaphysics are fundamental tenets of Marion¿s theological and phenomenological work. This book highlights the same topics in the philosophy of Descartes.
In Part I (On the Ego), Marion explores the alterity of the Cartesian ego, arguing that it is not as solitary as has often been assumed, and shows how Descartes¿ writings themselves are framed by dialogue. He explicates the status of the ¿rule of truth¿ in the Meditations, on the one hand highlighting how Descartes¿ argument is not circular, on the other hand showing how Pascal responds to and alters Descartes. He also elucidates the ambivalent status of the concept of substance in Descartes by returning to its roots in the philosophy of Suarez.
In Part II (On God), Marion returns to the important Cartesian thesis of the creation of the eternal truths, setting it in the context of the claims of earlier thinkers and showing its demise in philosophies following Descartes. The study closes with a careful delineation of the concept of causa sui and a detailed survey of the idea of God in seventeenth-century thought.

On the Horizon of World Literature compares literary texts from asynchronous periods of incipient literary modernity in different parts of the world: Romantic England and Republican China. These moments were oriented alike by ¿world literature¿ as a discursive framework of classifications that connected and re-organized local articulations of literary histories and literary modernities. World literature thus provided¿and continues to provide¿a condition of possibility for conversation between cultures as well as for their mutual provincialization.
The book offers readings of a selection of literary forms that serve also as textual sites for the enactment of new socio-political forms of life. The literary manifesto, the tale collection, the familiar essay, and the domestic novel function as testing grounds for questions of both literary-aesthetic and socio-political importance: What does it mean to attain a voice? What is a common reader? How does one dwell in the ordinary? What is a woman? In different languages and activating heterogeneous literary and philosophical traditions, works by Percy Bysshe Shelley, Lu Xun, Charles and Mary Lamb, Lin Shu, Zhou Zuoren, Jane Austen, and Eileen Chang explore the far-from-settled problem of what it means to be modern in different lifeworlds.
Sun¿s book brings to light the disciplinary-historical impact world literature has had in shaping literary traditions and practices around the world. The book renews the practice of close reading by offering the model of a deprovincialized close reading loosened from confinement within monocultural hermeneutic circles. By means of its own focus on England and China, the book provides methods useful for comparatists working between other Western and non-Western languages. It establishes the critical significance of Romanticism for the discipline of literary studies and opens up new paths of research in global Romanticism and global nineteenth-century studies. And it offers a new approach to analyzing the cosmopolitan character of the literary and cultural transformations of early twentieth-century China.

Phenomenology and the Theological Turnbrings together the debate over Janicaud's critique of the theological turnrepresented by the works of Emmanuel Levinas, Paul Ricour, Jean-Luc Marion, Jean-Franois Courtine, Jean-Louis Chrtien, and Michel Henry.

The book presents the texts of eleven talks given on the France-Culture Radio from September 2002 to July 2003. In these short addresses, Nancy discusses: terror in relation to religion and capitalism; the relevance of philosophy to life (whether philosophy can be a form of life); the status of god in monotheism; the relevance of "politics" as it is defined today; the "Heidegger affair" and its consequences for philosophy; war, especially in the context of the invasion of Iraq; the role of negativity in philosophical and cultural discourses; "art" and the variability of its meanings, the predominance of the metaphor of the sun. The essays can be read separately, but together they amount to the striking vision of a philosopher sensitive to the world of his times and attempting to open his own path within it. The human condition that governs philosophy is, he concludes, to tread the narrow path between the conditioned and the unconditioned.

In seven essays that draw from metaphysics, phenomenology, literature, Christological theology, and Biblical exegesis,Marion sketches several prolegomena to a future fuller thinking and saying of love's paradoxical reasons, exploring evil, freedom, bedazzlement, and the loving gaze; crisis, absence, and knowing.

Celebrating the diverse contributions of Catholic lay women in 20th century America
Recovering Their Stories focuses on the many contributions made by Catholic lay women in the 20th century in their faith communities across different regions of the United States. Each essay explores the lives and contributions of Catholic lay women across diverse racial, ethnic, and socio-economic backgrounds, addressing themes related to these women's creative agency in their spirituality and devotional practices, their commitment to racial and economic justice, and their leadership and authority in sacred and public spaces
Taken together, this volume brings together scholars working in what otherwise may be discreet areas of academic study to look for patterns, areas of convergence and areas of divergence, in order to present in one place the depth and breadth of Catholic lay women's experience and contributions to church, culture, and society in the United States. Telling these stories together provides a valuable resource for scholars in a number of disciplines, including American Catholic Studies, American Studies, Women and Gender Studies, Feminist Studies, and US History. Additionally, scholars in the areas of Latinx studies, Black Studies, Liturgical Studies, and application of Catholic social teaching will find the book to be a valuable resource with respect to articles on specific topics.

"Albion W. Tourgâee (1838-1905) was a major force for social, legal, and literary transformation in the second half of the nineteenth century. Best known for his Reconstruction novels A Fool's Errand (1879) and Bricks without Straw (1880), and for his key role in the civil rights case Plessy v. Ferguson (1896), challenging Louisiana's law segregating railroad cars, Tourgâee published more than a dozen novels and a volume of short stories, as well as nonfiction works of history, law, and politics. This volume is the first collection focused on Tourgâee's literary work and intends to establish his reputation as one of the great writers of fiction about the Reconstruction era arguably the greatest for the wide historical and geographical sweep of his novels and his ability to work with multiple points of view. As a white novelist interested in the rights of African Americans, Tourgâee was committed to developing not a single Black perspective but multiple Black perspectives, sometimes even in conflict. The challenge was to do justice to those perspectives in the larger context of the story he wanted to tell about a multiracial America. The seventeen essays in this volume are grouped around three large topics: race, citizenship, and nation. The volume also includes a Preface, Introduction, Afterword, Bibliography, and Chronology providing an overview of his career. This collection changes the way that we view Tourgâee by highlighting his contributions as a writer and editor and as a supporter of African American writers. Exploring the full spectrum of his literary works and cultural engagements, Reimagining the Republic: Race, Citizenship, and Nation in the Literary Work of Albion Tourgâee reveals a new Tourgâee for our moment of renewed interest in the literature and politics of Reconstruction"--

Emmanuel Alloa (Author)
Emmanuel Alloa is Assistant Professor of Philosophy at the University of St. Gallen, Switzerland, and Senior Research Fellow at the NCCR Eikones.
Renaud Barbaras (Foreword By)
Renaud Barbaras is Chair of Contemporary Philosophy at the Sorbonne.

Emmanuel Alloa (Author)
Emmanuel Alloa is Assistant Professor of Philosophy at the University of St. Gallen, Switzerland, and Senior Research Fellow at the NCCR Eikones.
Renaud Barbaras (Foreword By)
Renaud Barbaras is Chair of Contemporary Philosophy at the Sorbonne.

Augustine's Confessions is a text that seduces. But how often do its readers respond in kind? Here three scholars who share a longstanding fascination with sexuality and Christian discourse attempt to do just that. Where prior interpreters have been inclined either to defend or to criticize Augustine's views, Virginia Burrus, Mark Jordan, and Karmen MacKendrick set out both to seduce and to be seduced by his text.
Often ambivalent but always passionately engaged, their readings of the Confessions center on four sets of intertwined themes-secrecy and confession, asceticism and eroticism, constraint and freedom, and time and eternity. Rather than expose Augustine's sexual history, they explore how the Confessions conjoins the erotic with the hidden, the imaginary, and the fictional. Rather than bemoan the repressiveness of his text, they uncover the complex relationship between seductive flesh and persuasive words that pervades all of its books. Rather than struggle to escape the control of the author, they embrace the painful pleasure of willed submission that lies at the erotic heart not only of the Confessions but also of Augustine's broader understanding of sin and salvation. Rather than mourn the fateful otherworldliness of his theological
vision, they plumb the bottomless depths of beauty that Augustine discovers within creation, thereby extending desire precisely by refusing satisfaction.
In unfolding their readings, the authors draw upon other works in Augustine's corpus while building on prior Augustinian scholarship in their own overlapping fields of history, theology, and philosophy.
They also press well beyond the conventional boundaries of scholarly disciplines, conversing with such wide-ranging theorists of eroticism as Barthes, Baudrillard, Klossowski, Foucault, and Harpham. In the end, they offer not only a fresh interpretation of Augustine's famous work but also a multivocal literary-philosophical meditation on the seductive elusiveness of desire, bodies, language, and God.

In this new book, Dimitris Vardoulakis asks how it is possible to think of a politics that is not commensurate with sovereignty. For such a politics, he argues, sovereignty is defined not in terms of the exception but as the different ways in which violence is justified. Vardoulakis shows how it is possible to deconstruct the various justifications of violence. Such de-justifications can only take place by presupposing an other to sovereignty, which Vardoulakis identifies with radical democracy. In doing so, Sovereignty and Its Other puts forward both a novel critique of sovereignty and an original philosophical theory of democratic practice.

Introduction | 1
1 Religion and the Cold War | 13
2 The American Spirit | 39
3 Voyage to Knoxville, 1982 | 69
4 Seeking Good Luck | 90
5 Original Political Society | 112
6 Parallelism | 136
Conclusion | 157
Acknowledgments | 171
Notes | 173
Bibliography | 201
Index | 217