The resonant ruins of Pompeii are perhaps the most direct route back to the living, breathing world of the ancient Romans. Two million visitors annually now walk the paved streets which re-emerged, miraculously preserved, from their layers of volcanic ash. Yet for all the fame and unique importance of the site, there is a surprising lack of a handy archaeological guide in English to reveal and explain its public spaces and private residences. This compact and user-friendly handbook, written by an expert in the field, helpfully fills that gap. Illustrated throughout with maps, plans, diagrams and other images, Pompeii: An Archaeological Guide offers a general introduction to the doomed city followed by an authoritative summary and survey of the buildings, artefacts and paintings themselves. The result is an unrivalled picture, derived from an intimate knowledge of Roman archaeology around the Bay of Naples, of the forum, temples, brothels, bath-houses, bakeries, gymnasia, amphitheatre, necropolis and other site buildings - including perennial favourites like the House of the Faun, named after its celebrated dancing satyr.

The Ends of Critique re-examines the stakes of critique in the 21st century. In view of increasingly complex socio-political realities and shifts in a fully globalized world, the roles and manners of critique also change. The volume offers an unprecedented re-examination of critique under those conditions of global entanglement and asymmetrical relations from a diversity of scholarly perspectives within the humanities. All contributions move the notion of critique into more diverse traditions than the Eurocentric, Kantian tradition and emphasize the need to attend to a plurality of critical perspectives. The volume's reflections move critique toward a situated, perspectival, and entangled critical stance, with interventions from decolonial and systemic, deconstructive and (post)human(ist) perspectives. In that way, the volume develops a decidedly different approach to critique than recent considerations of critique as post-critique (Felski) or those endebted to Frankfurt School thought and liberal theories of democracy. It is the first full-length research publication of the interdisciplinary research network Terra Critica.

The collection covers the foundations of business cycle theory from the mid-nineteenth century through to the work immediately affected by the publication of Keynes's General Theory.With the revival of interest in real business cycles in the last ten years, these volumes provide a substantial selection of the intellectual achievements in this area developed by previous generations; any of such achievements were temporarily obscured by the success of Keynes's work.

"The likeness of form between Chinese and English sentences," writes the American Sinologist Ernest Fenollosa around 1906, "renders translation from one to the other exceptionally easy." If Babel Had a Form asks not if his claim may be true, but what its phantasmic surprise may yet do. In twentieth-century intersections of China and Asia with the United States, translations did more than communicate meaning across politicized and racializing differences of language and nation. Transpacific translation breached the regulative protocols that created those very differences of human value and cultural meaning. The result, Tze-Yin Teo argues, saw translators cleaving to the sounds and shapes of poetry to imagine a translingual "likeness of form" but not of meaning or kind. At stake in this form without meaning is a startling new task of equivalence. As a concept, equivalence has been rejected for its colonizing epistemology of value, naming a broken promise of translation and false premise of comparison. Yet the writers studied in this book veered from those ways of knowing to theorize a poetic equivalence: negating the colonial foundations of the concept, they ignited aporias of meaning into flashpoints for a radical literary translation. The book's transpacific readings glean those forms of equivalence from the writing of Fenollosa, the vernacular experiments of Boxer Scholar Hu Shi, the trilingual musings of Shanghai-born Los Angeles novelist Eileen Chang, the minor work of the Bay Area Korean American transmedial artist Theresa Cha, and a post-Tiananmen elegy by the exiled dissident Yang Lian. The conclusion returns to the deconstructive genealogy of recent debates on translation and untranslatability, displacing the axiom of radical alterity for a no less radical equivalence that remains-pace Fenollosa-far from easy or exceptional. Ultimately, If Babel Had a Form illuminates the demanding force of even the slightest sameness entangled in the translator's work of remaking our differences.

In this book, the author provides a comprehensive overview of the intense and sustained work on the relationship between collective memory and history, retracing the royal roads pioneering scholars have traveled in their research and writing on this topic: notably, the politics of commemoration (purposes and practices of public remembrance); the changing uses of memory worked by new technologies of communication (from the threshold of literacy to the digital age); the immobilizing effects of trauma upon memory (with particular attention to the remembered legacy of the Holocaust). He follows with an analysis of the implications of this scholarship for our thinking about history itself, with attention to such issues as the mnemonics of historical time, and the encounter between representation and experience in historical understanding. His book provides insight into the way interest in the concept of memory - as opposed to long-standing alternatives, such as myth, tradition, and heritage - has opened new vistas for scholarship not only in cultural history but also in shared ventures in memory studies in related fields in the humanities and social sciences.

The Western Devaluation of Knowledge is an exploration of the causes and effects of Western cultural changes that have evolved during the past half millennium of industrialization to diminish the value of knowledge as process. Western culture has developed a conceptualization and valuation of knowledge that reverses the traditional knowledge continuum that connects data (information) to understanding. As a result, we displace the subjective and human features of knowledge with automated systems that conforms with information and devalues the knowledge process. This book explains this change as a result of the industrial influences that began to gain strength in the 15th century and continued on that path through today s economic and cultural globalization. The author shows that science and technology, while bringing good on many fronts have also: .Weakened or replaced traditional sources of cultural authority, .Advanced a materialistic outlook; .Hastened the broad spread of capitalist values, principles, and strategies; .Fostered a pervasive dependence on technological innovation; and .Nurtured an extreme rationality. Osburn shows that while any one of the above cultural currently would have been sufficient to cause deep and generalized change, their confluence was the deciding inspiration for a different epistemology, one that has altered the generally accepted meaning and valuation of knowledge.

Chris Boesel invites readers into a Kierkegaardian style literary conceit, creating two pseudonymous voices-one philosophical and deconstructive, one theological and confessional-in order to stage an encounter between two commentaries on Kierkegaard's Fear and Trembling. On one level, the contest between the two commentaries demonstrates the extent to which an encounter between deconstruction and Kierkegaard has not taken place in the one place everyone thinks it has, in Derrida's reading of Fear and Trembling in The Gift of Death. On a deeper level, Boesel argues that Derrida's misreading of Fear and Trembling is both source and symptom of a wider problem: an apophatic blind spot in deconstructive engagements with Christian theology in philosophy of religion and postmodern theology. This blind spot erases the theological and ethical possibilities of what Boesel calls a Kierkegaardian confessional faith, possibilities rooted in a "deconstructive deconstructibility" that produces its own deconstructive-like effects. As a corrective to this blind spot, the pseudonymous encounter between deconstruction and Kierkegaard staged here shows how these effects do the very things heralded by self-proclaimed apophatic remedies of "confessional faith": disrupt human mastery over God and neighbor while calling for concrete commitments to justice for the widow, orphan and stranger.

The Cambridge Companion to Eighteenth-Century Thought gives a comprehensive overview of intellectual life in the eighteenth-century Anglophone world at a time when the boundaries of knowledge were growing rapidly in response to a world undergoing radical change. Organised in two parts, the volume begins with four wide-ranging chapters on key areas of thought: philosophy, science, political and legal theory, and religion. The second part comprises shorter chapters that focus on subjects of emerging inquiry, such as aesthetics, economics, and sensibility and emotion, as well as intellectual disciplines undergoing methodological evolution, such as history. A chronology is provided to help situate historical events, important thinkers, key publications, and intellectual milestones in relation to one another, and guides for further reading point the reader to avenues for deeper exploration of the Companion's various topics.

Mysticism and esotericism are two intimately related strands of the Western tradition. Despite their close connections, however, scholars tend to treat them separately. Whereas the study of Western mysticism enjoys a long and established history, Western esotericism is a young field. The Cambridge Handbook of Western Mysticism and Esotericism examines both of these traditions together. The volume demonstrates that the roots of esotericism almost always lead back to mystical traditions, while the work of mystics was bound up with esoteric or occult preoccupations. It also shows why mysticism and esotericism must be examined together if either is to be understood fully. Including contributions by leading scholars, this volume features essays on such topics as alchemy, astrology, magic, Neoplatonism, Kabbalism, Renaissance Hermetism, Freemasonry, Rosicrucianism, numerology, Christian theosophy, spiritualism, and much more. This Handbook serves as both a capstone of contemporary scholarship and a cornerstone of future research.

Now is a time of tremendous anxiety about the present and future state of the world. The second law of thermodynamics states that entropy never decreases, that time marches relentlessly forward, and that systems and energy inevitably break down. Entropy thus serves as a powerful metaphor capturing expressions of growing malaise, chaotic breakdown, and death. Taking an interdisciplinary approach, Entropic Philosophy: Chaos, Breakdown, and Creation, traces the development of entropic themes in philosophy, anthropology, psychoanalysis, literature, and art. It also provides tools for rethinking how to confront the urgency of the now. Entropic thinking gives voice to novel phenomena born of collapse and dissolution. Originally describing the loss of energy available for work, entropy blossoms into an umbrella concept capturing phenomena ranging from chaos, disorder, homogenization, slackening, dissipation, and ultimately, death. However, "entropy" comes from the Greek, entropia, meaning "a turning toward" or "transformation." Thus, what from one perspective induces anxiety, fear, or resignation, from another opens new ways of thinking and being that are crucial in preventing existential inertia and despair.

This important study takes a new approach to understanding Italian Renaissance humanism, based not on scholarly paradigms or philosophical concepts but on a neglected yet indispensable perspective: the humanists' understanding of themselves. Through a series of close textual studies, Patrick Baker excavates what humanists thought was important about humanism, how they viewed their own history, what goals they enunciated, what triumphs they celebrated - in short, he attempts to reconstruct humanist identity. What emerges is a small, coherent community dedicated primarily not to political ideology, a philosophy of man, an educational ethos, or moral improvement, but rather to the pursuit of classical Latin eloquence. Grasping the significance this stylistic ideal had for the humanists is essential to understanding both their sense of themselves and the importance they and others attached to their movement. For eloquence was no mere aesthetic affair but rather appeared to them as the guarantor of civilisation itself.

Much of the widespread interest in the Bloomsbury Group over the past quarter-century has been biographical, yet without the Group's works there would be little interest in their lives. The studies in literary and intellectual history and collected in this volume are chiefly concerned with these works. Subjects covered in the eight essays include an analysis of the philosophical assumption of Virginia Woolf's fiction, an assessment of J M Keyne's account of D H Lawrence's reactions to Cambridge, discussions of the literary backgrounds of E M Forster's Aspects of the Novel and Virginia Woolf's A Room of One's Own , a consideration of the Woolfs' work as printers and publishers, and a history of Ludwig Wittgenstein's relations with the Bloomsbury Group.

Bruce Haddock's lucid and original textbook combines historical and theoretical analysis, setting political thought in the context of the emerging institutional, cultural and economic framework of the modern world. From the colossal impact of the French and American revolutions, through reaction and constitutional consolidation, the book traces the contrasting criteria invoked to justify particular forms of political order from 1789 to the present day. Its chapters are organized around key themes such as liberty, welfare, the nation-state and totalitarianism, focusing on the response of theorists to fundamental ideological and political controversies. Major thinkers covered include Kant, Burke, Hegel, Tocqueville, Marx, Mill, Mazzini, Lenin, Schmitt, Hayek, Oakeshott and Rawls.

The book also confronts challenging questions about the status of moral and political principles. Cultural and moral controversy is characteristic of our everyday experience. In recent decades, however, the foundations of political and ethical theory have been widely questioned. Haddock highlights the emergence of a dilemma that faces all citizens: how we make judgements of value from embedded positions in social and cultural communities.

A History of Political Thought: 1789 to the Present will be of interest to students and scholars of politics, history and philosophy.

The title of this collection, The Logic of Racial Practice, pays homage to the work of Pierre Bourdieu, who coined the term habitus to name the pretheoretical, embodied dispositions that orient our social interactions and meaningfully frame our lived experience. The language of habit uniquely accounts for not only how we are unreflectively conditioned by our social environments but also how we responsibly choose to enact our habits and can change them. Hence, this collection of essays edited by Brock Bahler explores how white supremacy produces a racialized modality by which we live as embodied beings, arguing that race-and racism-is performative, habituated, and enacted. We do not regularly have to "think" about race, since race is a praxis, producing embodied habits that have become sedimented into our ways of being-in-the-world, and that instill within us racialized (and racist) dispositions, postures, and bodily comportments that inform how we interact with others. The construction of race produces a particular bodily formation in which we are shaped to viscerally perceive through a racialized lens images, words, activities, and events without any self-reflective conceptualization, and which we perpetuate throughout our day-to-day choices. The contributors argue that eradicating racism in our society requires unlearning these racialized habitus and cultivating new anti-racist habits.

This book uses a previously overlooked Neo-Latin treatise, Cicero Illustratus, to provide insight into the status and function of the Ciceronian tradition at the beginning of the eighteenth century, and consequently to more broadly illuminate the fate of that tradition in the early Enlightenment. Cicero Illustratus itself is the first subject for inquiry, mined for what its deliberately erudite and colorfully polemical passages of scholarly stratagems reveal about Ciceronian scholarship and the motives for exploring it within the context of early Enlightenment thought. It also includes an analysis of the role played by the Ciceronian tradition in the broader political and radical movements that existed in the Enlightenment, with particular attention paid to Cicero's unexpectedly prominent position in major political and philosophical Republican and Erastian works. The subject of this book together with the conclusions reached will provide scholars and students with crucial new material relating to the classical tradition, the history of scholarship, and the intellectual history of the early Enlightenment.

Paul Ricoeur is one of the most wide-ranging thinkers to emerge in the twentieth century. He has developed a unique 'theory of reading' or hermeneutics, which extends far beyond the reading of literary works to build into a theory for the reading of 'life'. For this reason, his work has impacted not only upon literary studies, but upon such disciplines as philosophy, psychoanalysis, history, religion, legal studies and politics.
This introductory guide:
* details Ricoeur's most significant contributions to contemporary critical thought
* provides an intellectual context to his key ideas
* explores the debate around his work on good and evil, psychoanalysis, metaphor, narrative, politics and justice
* suggests the continuing relevance of Ricoeur's thought and examines the increasing interest in his work across a range of disciplines.
Karl Simms also provides a guide to further reading, which offers advice on Ricoeur's publications and relevant secondary texts. Refreshingly clear and impressively comprehensive, Paul Ricoeur is the essential guide to an essential theorist.

Since its publication twenty years ago, Brian Massumi's pioneering Parables for the Virtual has become an essential text for interdisciplinary scholars across the humanities. Massumi views the body and media such as television, film, and the internet as cultural formations that operate on multiple registers of sensation. Renewing and assessing William James's radical empiricism and Henri Bergson's philosophy of perception through the filter of the postwar French philosophy of Deleuze, Guattari, and Foucault, Massumi links a cultural logic of variation to questions of movement, affect, and sensation. Replacing the traditional opposition of literal and figural with distinctions between stasis and motion and between actual and virtual, Massumi tackles related theoretical issues by applying them to cultural mediums as diverse as architecture, body art, the digital art of Stelarc, and Ronald Reagan's acting career. The result is an intriguing combination of cultural theory, science, and philosophy that asserts itself in a crystalline and multifaceted argument. This twentieth anniversary edition includes a new preface in which Massumi situates the book in relation to developments since its publication and outlines the evolution of its main concepts. It also includes two short texts, "Keywords for Affect" and "Missed Conceptions about Affect," in which Massumi explicates his approach to affect in ways that emphasize the book's political and philosophical stakes.

In The Deconstruction of Sex, Jean-Luc Nancy and Irving Goh discuss how a deconstructive approach to sex helps us negotiate discourses about sex and foster a better understanding of how sex complicates our everyday existence in the age of #MeToo. Throughout their conversation, Nancy and Goh engage with topics ranging from relation, penetration, and subjection to touch, erotics, and jouissance. They show how despite its entrenchment in social norms and centrality to our being-in-the-world, sex lacks a clearly defined essence. At the same time, they point to the potentiality of literature to inscribe the senses of sex. In so doing, Nancy and Goh prompt us to reconsider our relations with ourselves and others through sex in more sensitive, respectful, and humble ways without bracketing the troubling aspects of sex.

What connects Shiite passion plays with Brecht's drama? Which of Goethe's poems were inspired by the Quran? How can Ibn Arabi's theology of sighs explain the plays of Heinrich von Kleist? And why did the Persian author Sadeq Hedayat identify with the Prague Jew Franz Kafka? 'One who knows himself and others will here too understand: Orient and Occident are no longer separable': in this new book, the critically acclaimed author and scholar Navid Kermani takes Goethe at his word. He reads the Quran as a poetic text, opens Eastern literature to Western readers, unveils the mystical dimension in the works of Goethe and Kleist, and deciphers the political implications of theatre, from Shakespeare to Lessing to Brecht. Drawing striking comparisons between diverse literary traditions and cultures, Kermani argues for a literary cosmopolitanism that is opposed to all those who would play religions and cultures against one another, isolating them from one another by force. Between Quran and Kafka concludes with Kermani's speech on receiving Germany's highest literary prize, an impassioned plea for greater fraternity in the face of the tyranny and terrorism of Islamic State. Kermani's personal assimilation of the classics gives his work that topical urgency that distinguishes universal literature when it speaks to our most intimate feelings. For, of course, love too lies 'between Quran and Kafka'.

Current studies in disciplinarity range widely across philosophical and literary contexts, producing heated debate and entrenched divergences. Yet, despite their manifest significance for us today seldom have those studies engaged with the Victorian origins of modern disciplinarity. Victorian Culture and the Origin of Disciplines adds a crucial missing link in that history by asking and answering a series of deceptively simple questions: how did Victorians define a discipline; what factors impinged upon that definition; and how did they respond to disciplinary understanding? Structured around sections on professionalization, university curriculums, society journals, literary genres and interdisciplinarity, Victorian Culture and the Origin of Disciplines addresses the tangled bank of disciplinarity in the arts, humanities, social sciences and natural sciences including musicology, dance, literature, and art history; classics, history, archaeology, and theology; anthropology, psychology; and biology, mathematics and physics. Chapters examine the generative forces driving disciplinary formation, and gauge its success or failure against social, cultural, political, and economic environmental pressures. No other volume has focused specifically on the origin of Victorian disciplines in order to track the birth, death, and growth of the units into which knowledge was divided in this period, and no other volume has placed such a wide array of Victorian disciplines in their cultural context.

The selections contained in these volumes from the papers and letters of Leibniz are intended to serve the student in two ways: first, by providing a more adequate and balanced conception of the full range and penetration of Leibniz's creative intellectual powers; second, by inviting a fresher approach to his intellectual growth and a clearer perception of the internal strains in his thinking, through a chronological arrangement. Much confusion has arisen in the past through a neglect of the develop ment of Leibniz's ideas, and Couturat's impressive plea, in his edition of the Opuscu/es et fragments (p. xii), for such an arrangement is valid even for incomplete editions. The beginning student will do well, however, to read the maturer writings of Parts II, III, and IV first, leaving Part I, from a period too largely neglected by Leibniz criticism, for a later study of the still obscure sources and motives of his thought. The Introduction aims primarily to provide cultural orientation and an exposition of the structure and the underlying assumptions of the philosophical system rather than a critical evaluation. I hope that together with the notes and the Index, it will provide those aids to the understanding which the originality of Leibniz's scientific, ethical, and metaphysical efforts deserve."

Towards a Realist Philosophy of History argues for the radical-at least in contemporary historical theory-view that historians are by and large successful in their goal of providing accurate knowledge and understanding about the historical past. Adam Timmins provides a philosophical framework that supports this endeavor, as well as highlighting some of the issues with the "strong constructivist" accounts common in contemporary historical theory. Among other things, the book provides a realist construal of colligatory concepts, historiographical reference and the use of narrative, as well as examining the mechanisms of historiographical progress. The work also provides some much-needed criticism of aspects of the strong constructivist position, such as the contemporary adoption of "irrealism" and the idealist implications of this, that has have yet failed to make their way into the existing literature. The book proves that historical theory has not "moved on" from the realism-idealism debate and that realism with regards to the products of historiography is still very much a live option.

Queering Philosophy provides a critical introduction to and engagement with current conversations and emerging themes at the nexus of queer theory and philosophy. Much more than a summary of recent work, this book presents an intersectional, thematic approach that highlights scholarship at the cutting edge of queer, feminist, disability, and critical race theories, defines the parameters of contemporary queer philosophy, and argues that a queer philosophy must aim to queer philosophy. Queering Philosophy explores the possibility of doing philosophy otherwise. In doing so, the book explores feminist, critical race, and critical disability theories to advance a queer feminist critique, and challenges the unacknowledged whiteness and other forms of marginalization that have characterized the mainstream of philosophy and queer theory's archive. This accessible and important book is ideal for courses in philosophy and gender, sexuality, race and disability studies.

This major three-volume collection - offered in the centenary year of Hayek's birth - celebrates a lifetime of scholarship and original contributions that cross the disciplines of politics, philosophy and economics. Hayek rose to fame as a young technical economist engaged in debate with Keynes and became infamous in middle age for his harsh critique of socialist planning. For much of the 1950s and 1960s Hayek was ignored as a relic of 19th century economic liberalism as the tide of intellectual and political fashion moved against both his warnings about Keynesian demand management and his critique of socialist planning. Late in life, Hayek was celebrated as a prescient scholar who foresaw the decline in both the Keynesian and socialist systems of economic control. Hayek made major analytical contributions which have yet to be appreciated by either friend or foe. Through this selection of classic articles The Legacy of Friedrich von Hayek attempts to place Hayek's contributions to political economy in a proper perspective.