This collection of essays from a range of philosophers and art practitioners offers tools through which we can action change across art and philosophy, across a range of media and across the theory/practice divide. Including insights from contemporary Middle Eastern art to Indigenous ritual art and from feminist and queer art to architectural algorithms, this collection will decolonise your thinking about art - bypassing the traditional Western-centred art history. The first section includes theoretical essays on the concept of multiplicities, on affect and politics as well as the thought of Raymond Ruyer and Gilbert Simondon - 2 key influences on Deleuze and Guattari. The second section includes applied essays on specific art practices including the plastic arts, theatre, architecture, music and folk performances.

Viewing Foucault in the light of work by Continental and American philosophers, most notably Nietzsche, Habermas, Deleuze, Richard Rorty, Bernard Williams, and Ian Hacking, Genealogy as Critique shows that philosophical genealogy involves not only the critique of modernity but also its transformation. Colin Koopman engages genealogy as a philosophical tradition and a method for understanding the complex histories of our present social and cultural conditions. He explains how our understanding of Foucault can benefit from productive dialogue with philosophical allies to push Foucaultian genealogy a step further and elaborate a means of addressing our most intractable contemporary problems. -- Indiana University Press

Antoinette Fouque cofounded the Mouvement de Lib?ration des Femmes (MLF) in France in 1968 and spearheaded its celebrated "Psychanalyse et Politique," a research group that informed the cultural and intellectual heart of French feminism. Rather than reject Freud's discoveries on the pretext of their phallocentrism, Fouque sought to enrich his thought by more clearly defining the difference between the sexes and affirming the existence of a female libido.

By recognizing women's contribution to humanity, Fouque hoped "uterus envy," which she saw as the mainspring of misogyny, could finally give way to gratitude, and by associating procreation with women's liberation, she advanced the goal of a parity-based society in which men and women could write a new human contract. The essays, lectures, and dialogues in this volume finally allow English-speaking readers access to the breadth of Fouque's creativity and activism. Touching on issues in history and biography, politics and psychoanalysis, Fouque recounts her experiences running the first women's publishing house in Europe; supporting women under threat, such as Aung San Suu Ki, Taslima Nasrin, and Nawal El Saadaoui; and serving as deputy in the European Parliament. Her theoretical explorations discuss the ongoing development of "feminology," a field she initiated, and while she celebrates the progress women have made over the past four decades, she also warns against the trends of counter-liberation: the feminization of poverty, the persistence of sexual violence, and the rise of religious fundamentalism.

Winner, French Voices Award for excellence in publication and translation. When it comes to giving, philosophers love to be the most generous. For them, every form of reciprocity is tainted by commercial exchange. In recent decades, such thinkers as Derrida, Levinas, Henry, Marion, Ricoeur, Lefort, and Descombes, have made the gift central to their work, haunted by the requirement of disinterestedness. As an anthropologist as well as a philosopher, Henaff worries that philosophy has failed to distinguish among various types of giving. The Philosophers' Gift returns to Mauss to reexamine these thinkers through the anthropological tradition. Reciprocity, rather than disinterestedness, he shows, is central to ceremonial giving and alliance, whereby the social bond specific to humans is proclaimed as a political bond. From the social fact of gift practices, Henaff develops an original and profound theory of symbolism, the social, and the relationship between self and other, whether that other is an individual human being, the collective other of community and institution, or the impersonal other of the world.

This book, first published in 1975, is an examination of the theoretical foundation of the sociology of art and literature and an in-depth study in the sociology of knowledge. In discussing and clarifying some of the important philosophical issues in this field, the constant underlying reference is to the creative and artistic-expressive areas of knowledge - so that the better understanding of the social nature and genesis of all knowledge may point the way towards a similar comprehension of art and society.

Is time a natural reality that social symbols such as clocks and calendars merely contingently represent? Lateness protocols seemingly exhibit such contingency, for not all cultures regulate synchronization identically. Just as social/cultural time structures are interpreted to diverge from time's natural rhythm, body modifications are often presented as social productions that divert human bodies from their naturally originated, corporeal temporality. A similar separation informs climate change discourses, supposing a natural rhythm that industrialized culture has invaded, the effects of which humans might be too late to arrest. Interrogating this conceptual separation matters, given that if certain times are considered to be more natural than others, a situated politics emerges regarding the associated cultural structures. Furthermore, our personal investments in experiences of lateness, which are embedded within social time, seemingly contradict the constructionist impression that social time is merely a contingent misrepresentation of what time actually is. Through Derridian deconstruction, Merleau-Pontian phenomenology, and Bergsonian time-philosophy, complemented with voices from fields including object oriented ontology, new materialism, and new criticism, this book re-evaluates the timing of times from a philosophical perspective.

Deleuze's thought on the nature of temporality developed throughout his career in reference to a complex array of concepts, thinkers and artistic works as well as natural and social phenomena. In this collection, leading international scholars elaborate on Deleuze's modification of the thought of historical figures, from the ancients - Plato, Aristotle, Plotinus, Lucretius - through to the moderns - Spinoza Kant, Husserl, Nietzsche, Bergson, Simondon, Negri - as well as his use of scientific fields such as complexity theory and thermodynamics. The book shows that the philosophy of time was central to the development of Deleuze's work. In addition to discussing how time is conceptualized in Difference and Repetition and The Logic of Sense, this collection stands out for its elucidation of Deleuze's modification of the concept in his two books on cinema.

Fetishism, Psychoanalysis, and Philosophy explores how and why Freud's late work on fetishism led to the beginnings of a re-formulation of the theory and practice of psychoanalysis. Freud himself, however, was unaware of the long history of the concept of fetishism, a history crucial to understanding the concept. This book contains three main thrusts. One is historical, tracing the development of the concept of fetishism from the 16th century onwards. The focus here is on two important thinkers: Charles de Brosses from the 18th century, and Auguste Comte from the 19th. The second thrust is philosophical. Fetishism is always about the relation between the mind and things. Martin Heidegger, Jaques Derrida, and Maurice Merleau-Ponty have made essential contributions in this area, contributions which have important scientific relevance. The third thrust integrate the historical, philosophical, and psychoanalytic investigations of fetishism. It also looks at Wallace Stevens' poetic meditation on mind and thing, which helps to illuminate everything that precedes. This comprehensive book features careful integration of the historical, philosophical, and psychoanalytic investigations of fetishism. It will contribute to opening new ways of thinking about the mind and how it is structured, so that fetishism is possible. Fetishism, Psychoanalysis, and Philosophy will appeal to psychoanalysts and psychoanalytic psychotherapists as well as philosophy scholars.

Our political climate is increasingly characterised by hostility towards constructed others. Steven Gormley answers the question: what does it mean to do justice to others? He pursues this question by developing a critical, but productive, dialogue between deliberative theory and deconstruction. Two key claims emerge from this. First: doing justice to the other demands that we maintain an ethos of interruption. And secondly: Such an ethos requires a democratic form of politics. In developing this account, Gormley places deliberative theory and deconstruction into critical conversation with the work of Mouffe, Aristotle, Rorty, Laclau and different traditions of critical theory.

A. Kiarina Kordela steps beyond extant commentaries on Marx's theory of commodity fetishism-from A. Sohn-Rethel to L. Althusser, E. Balibar, Slavoj Zizek, and others-to show that in capitalism value is the manifestation of the homology between thought and being, while their other aspect-power-is foreclosed and becomes the object of biopower. Using monistic Marxian/Lacanian structuralism as an alternative to dominant models from Plato and Kant to phenomenological accounts, deconstruction, and other contemporary approaches, Kordela expertly argues that Marx's theory of commodity fetishism is a reformulation of the Spinozian thesis that thought (mind) and things (bodies or extension) are manifestations of one and the same being or substance. Kordela's link between Spinoza and Marx shows that being consists of two aspects, value and power, the former leading to structuralist thought, the latter becoming the object of contemporary biopower. Epistemontology in Spinoza-Marx-Freud-Lacan intervenes between two dominant lines of thought in the reception of Marx today: on the one hand, an approach that relates Marxian thought to psychoanalysis from a Hegelian/dialectical perspective and, on the other hand, an approach that links Marxism to Spinozian monism, at the total exclusion of psychoanalysis. This book will interest scholars and researchers who study Marxism, (post)structuralism, psychoanalysis, critical theory, ontology, epistemology and theories of representation, theoreticians of cultural studies and comparative literature, aesthetic theory, including the relation of art to economy and politics, and biopolitics.

Over the course of his career, Gianni Vattimo has assumed a number of public and private identities and has pursued multiple intellectual paths. He seems to embody several contradictions, at once defending and questioning religion and critiquing and serving the state. Yet the diversity of his life and thought form the very essence of, as he sees it, the vocation and responsibility of the philosopher. In a world that desires quantifiable results and ideological expediency, the philosopher becomes the vital interpreter of the endlessly complex.

As he outlines his ideas about the philosopher's role, Vattimo builds an important companion to his life's work. He confronts questions of science, religion, logic, literature, and truth, and passionately defends the power of hermeneutics to engage with life's conundrums. Vattimo conjures a clear vision of philosophy as something separate from the sciences and the humanities but also intimately connected to their processes, and he explicates a conception of truth that emphasizes fidelity and participation through dialogue.

This book explores how phenomenological ideas about embodiment, perception, and lived experience are discussed within disability studies, critical race theory, and queer studies. Building on these disciplines, it offers readings of memoirs and novels that address the consequences of stigmatization and the bodily dimensions of social differences. The texts include Robert F. Murphy's The Body Silent, Simi Linton's My Body Politic, Rod Michalko's The Two-in-One: Walking with Smokie, Walking with Blindness, three memoirs by Stephen Kuusisto, Vincent O. Carter's The Bern Book, as well as two novels, Matthew Griffin's Hide and Armistead Maupin's Maybe the Moon. All of the texts discussed in this book negotiate the significance of bodily and perceptual habits, the influence of language and culture on embodiment, the importance of relationality and community, the severe effects of misrecognition, and the possibilities of emancipation and social recognition. Hence, they are read as pioneering contributions to the emerging field of critical phenomenology.

Twenty-five years after the publication of Derrida's Politics of Friendship (Politiques de l'amitie, 1994), this edited collection gathers twenty-three critical chapters each revisiting this underappreciated text, including Derrida's Geschlecht IV, an essay excluded from the English translation.Engaging closely with Derrida's text are analyses, extensions and critiques of the work. It not only reconsiders the place this book occupies in Derrida's political philosophy but also its potential for contemporary politics, when the promises and perils of political friendship have reappeared, intertwined with both nationalist and anti-nationalist political programmes.

A Companion to Derrida is the most comprehensive single volume reference work on the thought of Jacques Derrida. Leading scholars present a summary of his most important accomplishments across a broad range of subjects, and offer new assessments of these achievements. * The most comprehensive single volume reference work on the thought of Jacques Derrida, with contributions from highly prominent Derrida scholars * Unique focus on three major philosophical themes of metaphysics and epistemology; ethics, religion, and politics; and art and literature * Introduces the reader to the positions Derrida took in various areas of philosophy, as well as clarifying how derrideans interpret them in the present * Contributions present not only a summary of Derrida s most important accomplishments in relation to a wide range of disciplines, but also a new assessment of these accomplishments * Offers a greater understanding of how Derrida s work has fared since his death

What gives us the right to speak of a Deleuzian philosophy, a philosophy at first sight concerned solely with interpreting other philosophers and writers? Koichiro Kokubun focuses on Deleuze's method of 'free indirect discourse' to locate and explicate Deleuze's philosophy of transcendental empiricism and its constitutive limits. Working through Deleuze's confrontations with Hume, Kant, Bergson, Freud, Lacan, Foucault and Guattari, Kokubun uncovers a philosophy strongly influenced by structuralism and psychoanalysis, which had to overtake these movements because of its practical ambitions. Kokubun concludes with a radical revitalisation of the political potential of this philosophy.

Gavin Rae offers us a new evaluation of poststructuralist thought. This involves a re-conception of the embodied subject as a continual process within and defined by ever-changing configurations of the social, the symbolic and the psychic.He shows that the question of the subject is central for poststructuralist thinkers, that they are aware of the problematic status of agency that arises from their decentring of the subject and that they offer heterogeneous solutions to resolve it. First, showing how this plays out in the thinking of Deleuze, Derrida and Foucault, Rae subsequently demonstrates that it is with those poststructuralists associated with and influenced by Lacanian psychoanalysis that this issue most clearly comes to the fore. He goes on to reveal that the conceptual schema of Cornelius Castoriadis best explains how the founded subject is capable of agency.

In this urgently needed book, Marc Crepon addresses the nature of hatred and its manifestations in international and domestic terrorism, racism, war and other forms of violence. Looking at the evidence of violence motivated by hatred, including US racial segregation, South African apartheid and the terrorist attacks in New York City in 2001 and in Paris in 2015, Crepon makes a compelling case for why hatred is the burden of our times.With inspiration from the non-violence resistance movements of Mahatma Gandhi, Nelson Mandela and Martin Luther King Jr., Crepon reveals how philosophy and literature, using courage and a new language, can overcome the many forms of hatred and violence present in our lives today.

Lacan postulated that the psyche can be understood by means of certain structures, which control our lives and our desires, and which operate differently at different logical moments or stages of formation. Jacques Lacan and the Logic of Structure offers us a reading of the major concepts of Lacan in terms of his later topological theory and aims to show how this was always a concern for Lacan and not only an issue in the last seminars. Ellie Ragland discusses how various stages of formation can be uncovered topologically within language itself, and operate to place certain properties - fantasy, the drive, jouissance, discourse and ethics in language itself. In this way she explores not only how language actually works in tandem with the properties, but also gives a different idea of what knowledge actually is and what implications that may have for reimagining and reworking differential/diagnostic structures. Jacques Lacan and the Logic of Structure is a compelling exponent of the innovative approaches Lacan takes to rethinking what psychoanalysis is and what it can do to enlighten psychoanalysts and treat patients. It will be essential reading to psychoanalysts, psychoanalytic psychotherapists training graduate students in the fields of film, literary, gender and cultural studies.

This book recovers a sense of the high stakes of Shakespearean comedy, arguing that the comedies, no less than the tragedies, serve to dramatize responses to the condition of being human, responses that invite scholarly investigation and explanation. Taking its cue from Stanley Cavell's influential readings of Othello and Lear, the book argues that exposure or vulnerability to others is the source of both human happiness and human misery; while the tragedies showcase attempts at the evasion of such vulnerability through the self-defeating pursuit of epistemological certainty, the comedies present the drama and the difficulty of turning away from an epistemological register in order to productively respond to the fact of our humanity. Where Shakespeare's tragedies might be viewed in Cavellian terms as the drama of skepticism, Shakespeare's comedies then exemplify the drama of acknowledgement. As a parallel and a preamble, Gottlieb suggests that the field of literary studies is itself a site of such revealing responses: where competing research methods strive to foreclose upon (or, alternatively, rejoice in) epistemological uncertainty, such commitments bespeak an urge to avoid or circumvent the human in the practice of scholarship. Reading Shakespeare's comedies in tandem with a "defactoist" view of teaching and learning points in the direction of a new humanism, one that eschews both the relativism of old deconstruction and contemporary Presentism and the determinism of various kinds of structural accounts. This book offers something new in scholarly and popular understanding of Shakespeare's work, doing so with both philosophical rigor and literary attention to the difficult work of reading.

"This book features a CD of rarely performed music, including a specially commissioned rap by Erik Weiner of Walter Benjamin's "Thesis on the Philosophy of History." "

Theodor W. Adorno was the prototypical German Jewish non-Jew, Walter Benjamin vacillated between German Jew and Jewish German, Gershom Scholem was a committed Zionist, and Arnold Sch?nberg converted to Protestantism for professional reasons but later returned to Judaism. Carl Djerassi, himself a refugee from Hitler's Austria, dramatizes a dialogue between these four men in which they discuss fraternity, religious identity, and legacy as well as reveal aspects of their lives-notably their relations with their wives-that many have ignored, underemphasized, or misrepresented.

The desire for canonization and the process by which it is obtained are the underlying themes of this dialogue, with emphasis on Paul Klee's "Angelus Novus "(1920), a canonized work that resonated deeply with Benjamin, Adorno, and Scholem (and for which Djerassi and Gabrielle Seethaler present a revisionist and richly illustrated interpretation). Basing his dialogue on extensive archival research and interviews, Djerassi concludes with a daring speculation on the putative contents of Benjamin's famous briefcase, which disappeared upon his suicide.

Ruth Bader Ginsburg was a legal icon. In more than four decades as a lawyer, professor, appellate judge, and Associate Justice of the US Supreme Court, Ginsburg influenced the law and society in real and permanent ways. This book chronicles and evaluates the remarkable achievements Ruth Bader Ginsburg made over the last half-century. Including chapters written by prominent court-watchers and leading scholars from law, political science, and history, the book offers diverse perspectives on an array of doctrinal areas and different periods in Ginsburg's career. Together, these perspectives document the impressive legacy of one of the most important figures in modern law. This updated second edition features a new foreword from Supreme Court Justice Stephen G. Breyer and a new introduction from the editor Scott Dodson.

Focusing primarily on Aristotle's Physics Alpha, an attempt is made to establish the structure and significance of the Aristotelian analogy. Traditionally, the concept of analogy in Aristotle has been treated along two lines of interpretation. In this book, these are referred to as the mathematical interpretation and the correlative interpretation. The mathematical approach claims that the Aristotelian analogy only accounts for proportional comparisons between usually four things. On the other hand, the correlative interpretation describes the Aristotelian analogy as something that unites the multiple uses of a single term (the many uses of "healthy," for example). This book will argue that both of these interpretations overlook the nature of the Aristotelian analogy. The structure of analogy can be taken from Aristotle's discussion of the three principles of natural "becoming" in his Physics Alpha. In Physics Alpha, Aristotle claims that these three principles are: 1) the being in its addressable form (logos); 2) the course of becoming of that addressable being (steresis); 3) the substance that remains the same throughout the change (hypokeimenon). Although the first principle, logos, accounts for addressability, the other two do not. The second and third principles are inseparable from logos but always remain hidden from addressability (ana-logos). This book will argue that these principles reveal a structure of analogy that discloses an inherent mobility of logos which enables it to reflect the intuitive and ever-changing principles of becoming. As such, the relationship between Logos and intuition (nous) can be reimagined.