The portentous terms and phrases associated with the first decades of the Frankfurt School - exile, the dominance of capitalism, fascism - seem as salient today as they were in the early twentieth century. The Routledge Companion to the Frankfurt School addresses the many early concerns of critical theory and brings those concerns into direct engagement with our shared world today. In this volume, a distinguished group of international scholars from a variety of disciplines revisits the philosophical and political contributions of Theodor W. Adorno, Walter Benjamin, Max Horkheimer, Herbert Marcuse, Jurgen Habermas, Axel Honneth, and others. Throughout, the Companion's focus is on the major ideas that have made the Frankfurt School such a consequential and enduring movement. It offers a crucial resource for those who are trying to make sense of the global and cultural crisis that has now seized our contemporary world.

Ours is a post-political society that cannot imagine radical change; a 'one dimensional' society in which politics is reduced to economic concerns. Paradoxically, however, everybody today is subjected to the imperative of regular radical change. Populations have grown accustomed to the idea that one constantly needs to adapt to radical transformations, modify one's life strategy in tune with the demands of the market on the one hand and the politics of security on the other. Indeed, the idea that there are unquestionable authorities, the idea of 'despotism', no longer refers to exceptional circumstances in which politics is suspended but rather seems to have become normalized as part of daily life. This book aims to articulate the genealogy of the despotism-economy-voluntary servitude nexus focusing on their different constellations in the prism of social theory and political philosophy. As it traces the genealogy of this nexus its concern is the field of formation, intervention and intelligibility that arises when and as the three concepts encounter one another.

When we criticize social institutions and practices, what kinds of reasons can we offer for such criticism? Political philosophers often assume that we must rely on universal moral principles that are not necessarily connected to the particular social practices of our communities. Traditionally, continental critical theory has rejected this claim through its endorsement of the method of immanent critique. Immanent critique is a critique of social practices that draws on norms already present within these practices to demand social change, rather than merely conservatively reproducing them. Titus Stahl defends the claim that such a critique is not only possible, but also has politically powerful potential. Taking up recent developments in analytic enquiry into collective intentionality theory and in the philosophy of language, he argues that all social practices rest on structures of mutual recognition between persons that allow social theorists to reconstruct hidden norms present within these practices. Starting from a comprehensive critique of contemporary critical theory, Immanent Critique also spells out the consequences of this line of thought for the practice of social critique, for the social sciences and for political philosophy. The translation of this work was funded by Geisteswissenschaften International - Translation Funding for Humanities and Social Sciences from Germany, a joint initiative of the Fritz Thyssen Foundation, the German Federal Foreign Office, the collecting society VG WORT and the Boersenverein des Deutschen Buchhandels (German Publisher & Booksellers Association)

Acclaimed writer and historian Noel Malcolm presents his sensational discovery of a new work by Thomas Hobbes (1588-1679): a propaganda pamphlet on behalf of the Habsburg side in the Thirty Years' War, translated by Hobbes from a Latin original. Malcolm's book explores a fascinating episode in seventeenth-century history, illuminating both the practice of early modern propaganda and the theory of "reason of state."

J. B. Schneewind presents a selection of his published essays on ethics, the history of ethics and moral psychology, together with a new piece offering an intellectual autobiography. The volume ranges across the seventeenth, eighteenth, and nineteenth centuries: it includes Schneewind's early anti-foundationalist "Moral Knowledge and Moral Principles," the classic "The Misfortunes of Virtue," and other early essays on Kant's relation to pre-Kantian moral philosophy; also a long piece on "The Active Powers," and Schneewind's own interpretation of Kant's moral philosophy. These writings provide excellent introductions to Schneewind's two long books, and supplement them in important ways.

Where does Extreme Liberal Cynicism--so common in academic and popular culture--come from, and is it capable of solving the problems it identifies? A Critique of Liberal Cynicism: Peter Sloterdijk, Judith Butler, and Critical Liberalism identifies the motivations and resources within liberal cynicism and their potential for overcoming its pernicious extremes. Will Barnes describes Extreme Liberal Cynicism as a product of mourning, guilt, and the experience of powerlessness stemming from the trauma of holding liberal investments in a world in which these investments are vulnerable to ideological critique and seem to have failed. Extreme Liberal Cynicism seeks invulnerability through disavowing the efficacy of its constitutive ideals achieved via a reified hopelessness that eclipses trauma, guilt, and disempowerment leaving the cynic unhappy, alienated, hostile, obstinate, delusional, and desperate; thus, it is a failing self-defense mechanism. Barnes argues that although Extreme Liberal Cynicism is rationally unjustifiable and intrinsically harmful, it also contains the impetus for a reappropriation of its complex desires and losses. This adjustment could compel the extreme cynic to maintain a moderate critical liberal cynicism committed to critiquing and reinvigorating its constitutive ideals of freedom, equality, and justice, and thereby contribute positively to progressive politics.

This book draws upon the work of Georg Simmel to explore the limits, tensions and dynamism of social life through a close analysis of the works produced in the final years of his life and reveals what they might still offer some 100 years later. Focusing on the relationships between worlds, lives and fragments in these works, David Beer opens up a conceptual toolkit for understanding life as both an individual experience and as a deeply social phenomenon. Taking the reader through artistic and musical forms of inspiration, to the problems of culture and on to the conceptual understanding of lived experience, the book illuminates the richness of Simmel's ideas and thinking. This sophisticated dialogue with Simmel's lesser known later works will provide fresh insights for students and scholars of cultural and social theory and pave the way for a reinvigorated engagement with his ideas.

Operating within the framework of postcolonial studies and decolonial theory, this important work starts from the assumption that the violence exercised by European colonialism was not only physical and economic, but also 'epistemic'. Santiago Castro-Gomez argues that toward the end of the 18th century, this epistemic violence of the Spanish Empire assumed a specific form: zero-point hubris. The 'many forms of knowing' were integrated into a chronological hierarchy in which scientific-enlightened knowledge appears at the highest point on the cognitive scale, while all other epistemes are seen as constituting its past. Enlightened criollo thinkers did not hesitate to situate the blacks, Indians, and mestizos of New Granada in the lowest position on this cognitive scale. Castro-Gomez argues that in the colonial periphery of the Spanish Americas, Enlightenment constituted not only the position of epistemic distance separating science from all other knowledges, but also the position of ethnic distance separating the criollos from the 'castes'. Epistemic violence-and not only physical violence-is thereby found at the very origin of Colombian nationality.

This volume covers a broad range of everyday private and public, touristic, commercial and fictional encounters between Britons and continental Europeans, in a variety of situations and places: moments that led to a meaningful exchange of opinions, practices, or concepts such as friendship or politeness. It argues that, taken together, travel accounts, commercial advice, letters, novels and philosophical works of the long eighteenth century, reveal the growing impact of British sociability on the sociable practices on the continent, and correspondingly, the convivial turn of the Enlightenment. In particular, the essays collected here discuss the ways and means - in conversations, through travel guides or literary works - by which readers and writers grappled with their cultural differences in the field of sociability. The first part deals with travellers, the second section with the spreading of various cultural practices, and the third with fictional encounters in philosophical dialogues and novels.

In its portrayal of Judaism as a worldwide conspiracy dedicated to the destruction of Christian civilization, the Protocols of the Learned Elders of Zion remains one of the most infamous documents ever written. Despite being proven a crude forgery, the pamphlet managed to pervade twentieth-century thinking, often being twisted to suit its handlers' purposes, and to justify the most extreme persecution of the Jews. In A Rumor About the Jews, Stephen Eric Bronner provides a history of this notorious fabrication-one which has renewed salience in a "post truth" society dominated by "fake news"-and explores its influence on right-wing movements throughout the twentieth century and the ongoing appeal of bigotry. This new edition of Bronner's 2000 classic (described by Kirkus as "the best short book on anti-Semitism") expands the arguments of the first edition, bringing the work up to date in a new political context.

Max Stirner on the Path of Doubt examines Stirner's incisive criticism of his contemporaries during the period from the death of Hegel, in 1831, to the 1848 German Revolution. Stirner's work, mainly the Ego and His Own, considered each of the major figures within that German school known as "The Young Hegelians." Lawrence S. Stepelevich argues that for Stirner, they were but "pious atheists," and their common revolutionary ideology concealed an ancient religious ground - which Stirner set about to reveal. The central doctrine of this school, that Mankind was its own Savior, was initiated in 1835 by the theologian, David F. Strauss's in his Life of Jesus , and it progressed with August von Cieszkowski's mystical recasting of history, followed by Bruno Bauer's absolute atheism and Ludwig Feuerbach's statement that "Man is God." This soon found reflection in the "Sacred History of Mankind" declared by Moses Hess. Within a decade, the result was the secular reformulation of this theological ideology into the "Scientific Socialism" of Karl Marx and Frederick Engels. Although linked to it, Max Stirner was the most relentless and feared critic of this school. His work, never out of print, but largely ignored by academics, has inspired countless "individualists" set upon rejecting any form of religious or political "causes," and finding Stirner's assertion that he had "set his cause upon nothing" took this as their own cause.

In this volume, which reaffirms the uncompromising brilliance of his mind, Cioran strips the human condition down to its most basic components, birth and death, suggesting that disaster lies not in the prospect of death but in the fact of birth, "that laughable accident." In the lucid, aphoristic style that characterizes his work, Cioran writes of time and death, God and religion, suicide and suffering, and the temptation to silence. Through sharp observation and patient contemplation, Cioran cuts to the heart of the human experience.

"A love of Cioran creates an urge to press his writing into someone's hand, and is followed by an equal urge to pull it away as poison."--"The New Yorker"
"In the company of Nietzsche and Kierkegaard."--"Publishers Weekly"
"No modern writer twists the knife with Cioran's dexterity. . . . His writing . . . is informed with the bitterness of genuine compassion."--"Boston Phoenix
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Why does the Mona Lisa have an uneven smile? Was Picasso's Demoiselles d'Avignon an exploration of Satanism? Why did Michelangelo depict so many left-handed archers? Why did the British Queen look so different when Annie Liebowitz lit her from her left side in a recent official portrait? The answer to all these questions lies in a hidden symbolic language in the visual arts: that of the perceived differences between the left and right sides of the body. It is a symbolism that has been interpreted by artists through the centuries, and that can be uncovered in many of our greatest masterpieces, but that has been long forgotten about or misunderstood by those concerned with the history of art and the human body. The Sinister Side reveals the key, and sheds new light on some of the greatest art from before the Renaissance to the present day. Traditionally, in almost every culture and religion, the left side has been regarded as inferior - evil, weak, worldly, feminine - while the right is good, strong, spiritual and male. But starting in the Renaissance, this hierarchy was questioned and visualised as never before. The left side, in part because of the presence of the heart, became the side that represented authentic human feelings, especially love. By the late nineteenth century, with the rise of interest in the occult and in spiritualism, the left side had become associated with the taboo and with the unconscious. Exploring how works of art reflect our changing cultural ideas about the natural world, human nature, and the mind, James Halls'Sinister Side is the first book to detail the richness and subtlety of left-right symbolism in art, and to show how it was a catalyst for some of the greatest works of visual art from Botticelli and Van Eyck to Vermeer and Dali.

This book, a collection of essays in English dealing with women in Italian culture, consists of two sections reflecting a variety of themes and intellectual and political interests. The first section, Women and the Male Gaze: The Literary and Artistic Heritage, analyzes ways in which women were constructed by men through a variety of literary and other discourses, from the Divine Comedy to the 20th century.

How were Moroccan Muslim and Jewish cultures depicted in Spanish literature, journalism, and photography during the Rif War and what did this portrayal reveal about conflicting visions of Spanish identity? Runner-up for the 2017-18 AHGBI-Spanish Embassy Publication Prize This book examines how anxieties about colonial power and national identity are reflected in Spanish literature, journalism, and photography of Moroccan Muslim and Jewish cultures during the Spanish colonisation of Northern Morocco from 1909 to 1927. This understudied period, known as the Rif War, is highly significant because of its role in shaping the identities that came into conflict in the Spanish Civil War (1936-39). Furthermore, the book makes a key contribution to Spanish colonial studies by offering a comparative analysis of Spanish representations of the Iberian Peninsula's cultural and historical relationship with Moroccan Muslims and Jews in this context, showing how conflicting visions of Spanish identity are portrayed through and in relation to them.

An inspiring book about creative problem-solving from the No.1 bestselling author of BOUNCE, BLACK BOX THINKING and YOU ARE AWESOME.

Where do the best ideas come from?

And how do we apply these ideas to the problems we face - at work, in the education of our children, and in the biggest shared challenges of our age: rising obesity, terrorism and climate change?

In this bold and inspiring new book, Matthew Syed - the bestselling author of Bounce and Black Box Thinking - argues that individual intelligence is no longer enough; that the only way to tackle these complex problems is to harness the power of our 'cognitive diversity'.

Rebel Ideas is a fascinating journey through the science of team performance. It draws on psychology, economics, anthropology and genetics, and takes lessons from a dazzling range of case-studies, including the catastrophic intelligence failings of the CIA before 9/11, a communication breakdown at the top of Mount Everest, and a moving tale of deradicalization in America's deep South.

It is a book that will strengthen any company, institution or team, but it also offers many individual applications too: the remarkable benefits of personalised nutrition, advice on how to break free of the echo chambers that surround us, and tips on how we can all develop an 'outsider mindset'.

Rebel Ideas offers a radical blueprint for creative problem-solving. It challenges hierarchies, encourages constructive dissent and forces us to think again about where the best ideas come from.

Using the thought of Italian philosopher Robert Esposito, Taylor M. Weaver provides a new reading of Pauline community.

These essays, written over more than thirty years of Vincent L. Wimbush's career as a scholar, provide a response to the nearly universal, persistent, and sedimented modern-world hyper-signification of Black flesh, always needing to be framed, humiliated, policed, and dirtied. Because Wimbush is a scholar of religion as culture-having to do with social practices and their psycho-politics as regimes of knowledge, discourse, formation, and power relations-his ex-centric transdisciplinary interest in scriptures has been viewed, in some circles, as controversial. Yet it is Wimbush's linkage of the modern hyper-signification of Black flesh-leading to racialization and racism, especially anti-Black racism-to the scriptural as shorthand for discourse and relations of power that makes this work compelling.

A pioneering study of the development of one of the key critical discourses in contemporary Irish studies, this book covers all the major figures, publications and debates within Irish postcolonial criticism, delivering a commentary on this diverse body of work as well as positioning Irish postcolonial criticism within the wider postcolonial field.

The political climate of many Western countries is characterised by political disillusion, distrust and political alienation. These problems cannot be solved by politicians alone, but are also problematic for educators. Invoking the classical, democratic connection between education and political participation, this book introduces central concepts from radical-creative political thought into educational thought and practice. Based on the belief that political change is fostered by trusting ordinary people's creative imagination, it is also a call for increased political participation. The book offers possibilities to reflect upon the potential for political change in contemporary Western societies. The domains in question are arenas for the creative imagination, ranging from political philosophy via educational theory and young people's literature to the greatest challenge of contemporary political creation: anthropogenic climate change.

This book investigates intersections between the philosophy of nature and Hellenism in British and German Romanticism, focusing primarily on five central literary/philosophical figures: Friedrich Schelling, Friedrich Hoelderlin, Johann Wolfgang von Goethe, Percy Shelley, and Lord Byron. Near the end of the eighteenth century, poets and thinkers reinvented Greece as a site of aesthetic and ontological wholeness, a move that corresponded with a refiguring of nature as a dynamically interconnected web in which each part is linked to the living whole. This vision of a vibrant materiality that allows us to become "one with all that lives," along with a Romantic version of Hellenism that wished to reassemble the broken fragments of an imaginary Greece as both site and symbol of this all-unity, functioned as a two-pronged response to subjective anxiety that arose in the wake of Kant and Fichte. The result is a form of resistance to an idealism that appeared to leave little room for a world of beauty, love, and nature beyond the self.

Why is it easy to hate and difficult to love? When societies fracture into warring tribes, we demonise those who oppose us. We tear down our statues, forgetting that what begins with the destruction of statues, often leads to the killing of people. Blending history, philosophy and psychology, A History of Love and Hate in 21 Statues is a compelling exploration of identity and power. This remarkable book spans every continent, religion and era, through the creation and destruction of 21 statues from Hatshepsut and the Buddhas of Bamiyan to Mendelssohn, Edward Colston and Frederick Douglass. The 21 statues are Hatshepsut (Ancient Egypt), Nero (Suffolk, UK), Athena (Syria), Buddhas of Bamiyan (Afghanistan), Hecate (Constantinople), Our Lady of Caversham (near Reading, UK), Huitzilopochtli (Mexico), Confucius (China), Louis XV (France), Mendelssohn (Germany), The Confederate Monument (US), Sir John A. Macdonald (Canada), Christopher Columbus (Venezuela), Edward Colston (Bristol, UK), Cecil Rhodes (South Africa), George Washington (US), Stalin (Hungary), Yagan (Australia), Saddam Hussein (Iraq), B. R. Ambedkar (India) and Frederick Douglass (US).

The Victorians were preoccupied by the eighteenth century. It was central to many nineteenth-century debates, particularly those concerning the place of history and religion in national life. This book explores the diverse responses of key Victorian writers and thinkers, Thomas Carlyle, John Henry Newman, Leslie Stephen, Vernon Lee, and M.R. James to a period which commanded their interest throughout the Victorian era, from the accession of Queen Victoria to the opening decades of the twentieth century. They were, on the one hand, appalled by the apparent frivolity of the eighteenth century, which was denounced by Carlyle as a dispiriting successor to the culture of Puritan England, and, on the other they were concerned to continue its secularising influence on English culture, as is seen in the pioneering work of Leslie Stephen, who was passionately keen to transform the legacy of eighteenth-century scepticism into Victorian agnosticism.
The Victorian interest in the eighteenth century was never a purely insular matter, and the history of eighteenth-century France, Germany, and Italy played a dominant role in the nineteenth-century historical understanding. A debate between generations was enacted, in which Romanticism melded into Victorianism. The Victorians were haunted by the eighteenth century, both metaphorically and literally, and the book closes with consideration of the culturally resonant eighteenth-century ghosts encountered in the fiction of Vernon Lee and M.R. James.