This book offers a manifesto for a radical existentialism aiming to regenerate the place of the outside that contemporary theory underestimates. Neyrat calls this outside "atopia": not utopia, a dreamt place out of the world where everything would be perfect, but atopia, the internal outside that is at the core of every being. Atopia is neither an object that an "object-oriented ontology" would be able to formalize, nor the matter that "new materialisms" could identify. Atopia is what constitutes the existence of any object or subject, its singularity or more precisely its "eccentricity." Etymologically, to exist means "to be outside" and the book argues that every entity is outside, thrown in the world, wandering without any ontological anchor. In this regard, a radicalized existentialism does not privilege human beings (as Sartre and Heidegger did), but considers existence as a universal condition that concerns every being. It is important to offer a radical existentialism because the current denial of the outside is politically, and aesthetically, damaging. Only an atopian philosophy-a bizarre, extravagant, heretic philosophy-can care for our fear of the outside. For therapeutic element, a radical existentialism favors everything that challenges the compact immanence in which we are trapped, losing capacity to imagine political alternatives. To sustain these alternatives, the book identifies the atopia as a condition of the possibility to break immanence and analyze these breaks in human and animal subjectivity, language, politics and metaphysics.

This Pivot studies the influence of Julia Kristeva's work on American literary and film studies. Chapters consider this influence via such innovative approaches as Hortense Spillers's and Jack Halberstam's to Paule Marshall's fiction and Bram Stoker's Dracula, respectively. The book also considers how critics in the United States receive Kristeva's work on French feminism, semiotics, and psychoanalytic writing in complex, controversial ways, especially on the question of marginalized populations. Examples include Kelly Oliver and Benigno Trigo on Orson Welles's The Lady from Shanghai and Touch of Evil as well as Frances Restuccia on David Lynch's Mulholland Drive. Carol Mastrangelo Bove also examines Kristeva's take on the US in her essays and fiction, which provide a vital part of the dialogue with American critics. Like them, Bove incorporates Kristeva's thought in her own creative readings of little-known authors and directors including Christiane Rochefort, Nancy Savoca, and Frank Lentricchia.

Monika Kaup pairs post-apocalyptic novels by Margaret Atwood, Jose Saramago, Octavia Butler and Cormac McCarthy with new realist theories from Bruno Latour, Humberto Maturana, Francisco Varela, Markus Gabriel, Jean-Luc Marion and Alphonso Lingis. She shows that, just as new realist theory can illuminate post-apocalyptic literature, post-apocalyptic literature can illuminate new theories of the real. Kaup showcases a context-based concept of the real. She argues that new realisms of complex and embedded wholes, actor-networks and ecologies - not the old realisms of isolated parts and things - represent the most promising escape from the impasses of constructivism and positivism.

First published in 1997, Alain Badiou's "Deleuze: The Clamor of Being" cast Gilles Deleuze as a secret philosopher of the One. In this work, Clayton Crockett rehabilitates Deleuze's position within contemporary political and philosophical thought, advancing an original reading of the thinker's major works and a constructive conception of his philosophical ontology. Through close readings of Deleuze's "Difference and Repetition," "Capitalism and Schizophrenia" (with Felix Guattari), and "Cinema 2," Crockett argues that Deleuze is anything but the austere, quietistic, and aristocratic intellectual Badiou had portrayed. Instead, Crockett underscores Deleuze's radical aesthetics and innovative scientific, political, and mathematical forms of thought. He also refutes the notion Deleuze retreated from politics toward the end of his life. Using Badiou's critique as a foil, Crockett maintains the profound continuity of Deleuze's work and builds a general interpretation of his more obscure formulations.

Derrida and Textual Animality: For a Zoogrammatology of Literature analyses what has come to be known, in the Humanities, as 'the question of the animal', in relation to literary texts. Rodolfo Piskorski intervenes in the current debate regarding the non-human and its representation in literature, resisting popular materialist methodological approaches in the field by revisiting and revitalising the post-structuralist thought of Derrida and the 'linguistic turn'. The book focuses on Derrida's early work in order to frame deconstructive approaches to literature as necessary for a theory and practice of literary criticism that addresses the question of the animal, arguing that texts are like animals, and animals are like texts. While Derrida's late writings have been embraced by animal studies scholars due to its overt focus on animality, ethics, and the non-human, Piskorski demonstrates the additional value of these early Derridean texts for the field of literary animal studies by proposing detailed zoogrammatological readings of texts by Freud, Clarice Lispector, Ted Hughes, and Darren Aronofsky, while in dialogue with thinkers such as Butler, Kristeva, Genette, Deleuze and Guattari, and Attridge.

In Turning Emotion Inside Out, Edward S. Casey challenges the commonplace assumption that our emotions are to be located inside our minds, brains, hearts, or bodies. Instead, he invites us to rethink our emotions as fundamentally, although not entirely, emerging from outside and around the self, redirecting our attention from felt interiority to the emotions located in the world around us, beyond the confines of subjectivity. This book begins with a brief critique of internalist views of emotion that hold that feelings are sequestered within a subject. Casey affirms that while certain emotions are felt as resonating within our subjectivity, many others are experienced as occurring outside any such subjectivity. These include intentional or expressive feelings that transpire between ourselves and others, such as an angry exchange between two people, as well as emotions or affects that come to us from beyond ourselves. Casey claims that such far?out emotions must be recognized in a full picture of affective life. In this way, the book proposes to "turn emotion inside out."

Having lost much of its political clout and theoretical power, communism no longer represents an appealing alternative to capitalism. In its original Marxist formulation, communism promised an ideal of development, but only through a logic of war, and while a number of reformist governments still promote this ideology, their legitimacy has steadily declined since the fall of the Berlin wall. Separating communism from its metaphysical foundations, which include an abiding faith in the immutable laws of history and an almost holy conception of the proletariat, Gianni Vattimo and Santiago Zabala recast Marx's theories at a time when capitalism's metaphysical moorings -- in technology, empire, and industrialization -- are buckling. While Michael Hardt and Antonio Negri call for a return of the revolutionary left, Vattimo and Zabala fear this would lead only to more violence and failed political policy. Instead, they adopt an antifoundationalist stance drawn from the hermeneutic thought of Martin Heidegger, Jacques Derrida, and Richard Rorty.Hermeneutic communism leaves aside the ideal of development and the general call for revolution; it relies on interpretation rather than truth and proves more flexible in different contexts. Hermeneutic communism motivates a resistance to capitalism's inequalities yet intervenes against violence and authoritarianism by emphasizing the interpretative nature of truth. Paralleling Vattimo and Zabala's well-known work on the weakening of religion, Hermeneutic Communism realizes the fully transformational, politically effective potential of Marxist thought.

The present book deals with Sarah Kane's dramatic text Cleansed to show a specific negotiation of violence, pain, life and death - one that is not necessarily causal or dichotomous. Instead, a new mode of reading, based on Bruno Latour's take on Actor-Network-Theory, helps to make fictional worlds simultaneously intelligible in a mediate and in an immediate way. This results in an unprecedented understanding of how language can influence and modify ontological configurations. Eventually, this allows for a re-evaluation of political problems that occur in the 20th and 21st century.

Despite their conceptual allergy to vegetal life, philosophers have used germination, growth, blossoming, fruition, reproduction, and decay as illustrations of abstract concepts; mentioned plants in passing as the natural backdrops for dialogues, letters, and other compositions; spun elaborate allegories out of flowers, trees, and even grass; and recommended appropriate medicinal, dietary, and aesthetic approaches to select species of plants.

In this book, Michael Marder illuminates the elaborate vegetal centerpieces and hidden kernels that have powered theoretical discourse for centuries. Choosing twelve botanical specimens that correspond to twelve significant philosophers, he recasts the development of philosophy through the evolution of human and plant relations. A philosophical history for the postmetaphysical age, The Philosopher's Plant reclaims the organic heritage of human thought. With the help of vegetal images, examples, and metaphors, the book clears a path through philosophy's tangled roots and dense undergrowth, opening up the discipline to all readers.

This book explores the ethical dilemma clinicians may face when disclosing a diagnosis of atypical sex. The moment of disclosure reveals an epistemic incompatibility between scientific fact and social meaning in relation to sex. Attempting to assess the bio-psychosocial implications of this dilemma highlights a complex historic antagonism between fact and meaning making satisfactory resolution of this dilemma difficult. Drawing on David Hume, WVO Quine and Michel Foucault the author presents an integrative model, which views scientific fact and social meaning as codetermining threads in one fabric of knowledge. From this epistemic perspective, the ethical dilemma is understood as a tear in the fabric signifying a rupturing of ontological integrity. To mend this tear and resolve the ethical dilemma three metaphysical perspectives are considered: essentialism, naturalism and emergentism. The book's unique features include: an exploration of the impact of diagnostic disclosure on people with atypical sex (intersex); a synthesis of the epistemic perspectives of social and natural science facilitating interdisciplinary collaboration; a critical evaluation of three metaphysical perspectives on atypical sex (intersex); the application of Hume's epistemological and moral distinctions to contemporary biomedicine and bioethics. The book's target audience includes academics, students and professionals whose work intersects the natural and social sciences, and individuals interested in the metaphysics, epistemology and meta-ethics of sex.

Axel Honneth has been instrumental in advancing the work of the Frankfurt School of critical theorists, rebuilding their effort to combine radical social and political analysis with rigorous philosophical inquiry. These eleven essays published over the past five years reclaim the relevant themes of the Frankfurt School, which counted Theodor W. Adorno, Max Horkheimer, Walter Benjamin, J?rgen Habermas, Franz Neumann, and Albrecht Wellmer as members. They also engage with Kant, Freud, Alexander Mitscherlich, and Michael Walzer, whose work on morality, history, democracy, and individuality intersects with the Frankfurt School's core concerns.

Collected here for the first time in English, Honneth's essays pursue the unifying themes and theses that support the methodologies and thematics of critical social theory, and they address the possibilities of continuing this tradition through radically changed theoretical and social conditions. According to Honneth, there is a unity that underlies critical theory's multiple approaches: the way in which reason is both distorted and furthered in contemporary capitalist society. And while much is dead in the social and psychological doctrines of critical social theory, its central inquiries remain vitally relevant.

Is social progress still possible after the horrors of the twentieth century? Does capitalism deform reason and, if so, in what respects? Can we justify the relationship between law and violence in secular terms, or is it inextricably bound to divine justice? How can we be free when we're subject to socialization in a highly complex and in many respects unfree society? For Honneth, suffering and moral struggle are departure points for a new "reconstructive" form of social criticism, one that is based solidly in the empirically grounded, interdisciplinary approach of the Frankfurt School.

Marcel Proust, Virginia Woolf, and Vladimir Nabokov transformed the art of the novel in order to convey the experience of time. Nevertheless, their works have been read as expressions of a desire to transcend time-whether through an epiphany of memory, an immanent moment of being, or a transcendent afterlife. Martin Hagglund takes on these themes but gives them another reading entirely. The fear of time and death does not stem from a desire to transcend time, he argues. On the contrary, it is generated by the investment in temporal life. From this vantage point, Hagglund offers in-depth analyses of Proust's Recherche, Woolf's Mrs. Dalloway, and Nabokov's Ada. Through his readings of literary works, Hagglund also sheds new light on topics of broad concern in the humanities, including time consciousness and memory, trauma and survival, the technology of writing and the aesthetic power of art. Finally, he develops an original theory of the relation between time and desire through an engagement with Freud and Lacan, addressing mourning and melancholia, pleasure and pain, attachment and loss. Dying for Time opens a new way of reading the dramas of desire as they are staged in both philosophy and literature.

Following on from The Beast and the Sovereign, Volume I, this book extends Jacques Derrida's exploration of the connections between animality and sovereignty. In this second year of the seminar, originally presented in 2002 2003 as the last course he would give before his death, Derrida focuses on two markedly different texts: Heidegger's 1929 1930 course The Fundamental Concepts of Metaphysics, and Daniel Defoe's Robinson Crusoe. As he moves back and forth between the two works, Derrida pursuesthe relations between solitude, insularity, world, violence, boredom and death as they supposedly affect humans and animals in different ways. Hitherto unnoticed or underappreciated aspects of Robinson Crusoe are brought out in strikingly original readings of questions such as Crusoe's belief in ghosts, his learning to pray, his parrot Poll, and his reinvention of the wheel. Crusoe's terror of being buried alive or swallowed alive by beasts or cannibals gives rise to a rich and provocative reflection on death, burial, and cremation, in part provoked by a meditation on the death of Derrida's friend Maurice Blanchot. Throughout, these readings are juxtaposed with interpretations of Heidegger's concepts of world and finitude to produce a distinctively Derridean account that will continue to surprise his readers.

Viele Philosophen sind uberzeugt, dass unser Wahrnehmungsbewusstsein phanomenale Charakteristika aufweist, die sich in ein physikalistisches Weltbild entweder gar nicht oder nur mit Schwierigkeiten integrieren lassen. Aber wie ist uberhaupt unsere reflexive Einsicht erklarbar, dass unser Bewusstsein solche Charakteristika aufweist? An prominenten Beispielen lasst sich zeigen, dass dazu keineswegs die Annahme ausreicht, sie seien intrinsische Bestimmungen unserer Bewusstseinszustande. Vielmehr ist eine radikalere internalistische Konzeption der Inhalte unseres Bewusstseins erforderlich, wie sie Hector-Neri Castaneda entwickelt hat. Eine kritische Untersuchung von Castanedas Ontologie und Wahrnehmungstheorie liefert die Theorieelemente, mit denen die phanomenologische Reflexion erklarbar wird."

This volume, now with a substantial new Introduction, represents one of the most lucid, compact and reliable introductions to Derrida and deconstruction available in any language. Responding to questions put to him at a roundtable held at Villanova University in 1994, Jacques Derrida leads the reader through an illuminating discussion of the central themes of deconstruction. Speaking in English and extemporaneously, Derrida takes up with unusual clarity and great eloquence such topics as the task of philosophy, the Greeks, justice, responsibility, the gift, community, and the messianic. Derrida refutes the charges of relativism that are often leveled at deconstruction by its critics and sets forth the profoundly affirmative and ethico-political thrust of his work. The roundtable is marked by an unusual clarity that continues into the second part of the book, in which one of Derrida's most influential readers, John D. Caputo, elaborates upon Derrida's comments and supplies material for further discussion. This edition also includes a substantial new Introduction by Caputo that discusses the original context of the book and traces the development of deconstruction since Derrida's death in 2004, from the rise of new materialisms to return to religion. Long one of the most lucid and reliable introductions to Derrida and deconstruction available in any language, and an ideal volume for students, Deconstruction in a Nutshell will also prove illuminating for those already familiar with Derrida's work.

Today, anti-humanism is a dominant, even definitive, feature of contemporary theory. Setting out to challenge this tendency, editors David Alderson and Kevin Anderson argue that the political moment demands a reappraisal of the humanist tradition. Humanism, in all its diversity and complexity, may facilitate the renewal of progressive theory through the championing of human subjectivity, agency and freedom. Across four extended essays, David Alderson, Kevin Anderson, Barbara Epstein and Robert Spencer engage critically with the Marxist tradition, recent developments in poststructuralism, postcolonialism and queer theory. Incorporating an overview of the historical context that resulted in socialist humanism's eclipse in the 1950s and '60s, and a strident critique of anti-humanism, For Humanism offers a coherent and compelling argument for the rehabilitation of a much maligned tradition.

These 20 essays by Ronald Bogue on Gille Deleuze's though touch on cinema, music, theatre, painting, fiction, education, ecology, ethology, politics, technology and philosophy. He creates paradigmatic occasions of thinking with Deleuze - thinking with him and through him, following diverse lines of his thought and engaging concepts to extend his thought into areas Deleuze did not explore. Every one of these frequently cited, classic essays has been reworked to bring them up-to-date with the latest research in Deleuze Studies. Each offers a separate entry into Deleuze's thought; together they illuminate the pivotal role the arts play in the political project of inventing a people to come and the broader project of promoting an ecologically viable new earth.

Very Short Introductions: Brilliant, Sharp, Inspiring Poststructuralism challenges traditional ways of thinking about human beings and our relation to the world. Language, meaning, and culture are all reappraised, and with them assumptions about what it's possible for us to know. More interested in posing sharply focused questions than in reassuring with certainties, its theorists tend to clarify the options, while leaving them open to debate. At once sceptical towards inherited authority and positive about future possibilities, poststructuralism asks above all that we reflect on its findings. In this Very Short Introduction, Catherine Belsey traces the key arguments that have led poststructuralists to challenge traditional theories of language and culture. In this new edition, such well-known figures as Barthes, Foucault, and Derrida are joined by less famous theorists, and examples are drawn from both high art and popular culture. Shakespeare features alongside advertising and Christmas cards, as well as Lewis Carroll, Marcel Duchamp, Toni Morrison, and the tantalizing lithographs of M. C. Escher. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.

The apostle Paul deals extensively with gender, embodiment, and desire in his authentic letters, yet many of the contemporary philosophers interested in his work downplay these aspects of his thought. Christ Without Adam is the first book to examine the role of gender and sexuality in the turn to the apostle Paul in recent Continental philosophy. It builds a constructive proposal for embodied Christian theological anthropology in conversation with -- and in contrast to -- the Paulinisms of Stanislas Breton, Alain Badiou, and Slavoj i ek. Paul's letters bequeathed a crucial anthropological aporia to the history of Christian thought, insofar as the apostle sought to situate embodied human beings typologically with reference to Adam and Christ, but failed to work out the place of sexual difference within this classification. As a result, the space between Adam and Christ has functioned historically as a conceptual and temporal interval in which Christian anthropology poses and re-poses theological dilemmas of embodied difference.This study follows the ways in which the appropriations of Paul by Breton, Badiou, and i ek have either sidestepped or collapsed this interval, a crucial component in their articulations of a universal Pauline subject. As a result, sexual difference fails to materialize in their readings as a problem with any explicit force. Against these readings, Dunning asserts the importance of the Pauline Adam--Christ typology, not as a straightforward resource but as a witness to a certain necessary failure -- the failure of the Christian tradition to resolve embodied difference without remainder. This failure, he argues, is constructive in that it reveals the instability of sexual difference, both masculine and feminine, within an anthropological paradigm that claims to be universal yet is still predicated on male bodies.

Francois Laruelle's lifelong project of "nonphilosophy," or "nonstandard philosophy," thinks past the theoretical limits of Western philosophy to realize new relations between religion, science, politics, and art. In Christo-Fiction Laruelle targets the rigid, self-sustaining arguments of metaphysics, rooted in Judaic and Greek thought, and the radical potential of Christ, whose "crossing" disrupts their circular discourse. Laruelle's Christ is not the authoritative figure conjured by academic theology, the Apostles, or the Catholic Church. He is the embodiment of generic man, founder of a science of humans, and the herald of a gnostic messianism that calls forth an immanent faith. Explicitly inserting quantum science into religion, Laruelle recasts the temporality of the cross, the entombment, and the resurrection, arguing that it is God who is sacrificed on the cross so equals in faith may be born. Positioning itself against orthodox religion and naive atheism alike, Christo-Fiction is a daring, heretical experiment that ties religion to the human experience and the lived world.

This book is about Positioning Theory (Davies & Harre, 1990) and its potential applications in bilingual and multilingual contexts involving teachers, learners, speakers, and users of a second/foreign or additional language. By using Positioning Theory as a theoretical lens and analytical approach, the author illustrates how various social and poststructural concepts in applied linguistics and language teacher education, including identity, agency, language socialization, classroom participation, and intercultural communication, can be investigated and better understood. The book adds a new perspective to the growing body of multidisciplinary literature in the areas of L2 teacher education and classroom learning, and includes step-by-step guidelines for positioning analysis, insights and implications for classroom practice, as well as suggested directions for future research. It will be of particular interest to language teachers and teacher educators, as well as students and scholars of applied linguistics more broadly.

This edited volume brings together leading international researchers from across the social sciences to examine the theoretical premises, methodological options and critical potentials of the Essex School of discourse analysis, founded on the work of Ernesto Laclau and Chantal Mouffe. In doing so, it presents a clear picture of a poststructuralist and post-foundational research program to postdisciplinary discourse research. Divided into three parts, it begins by elaborating the ontological, theoretical and methodological foundations of the Essex School's approach to discourse analysis. The second part provides empirical case studies showing how the Essex School research program informs and instructs empirical discourse research. In the concluding third part authors explain how and with what possible consequences this strand of discourse research contributes to social practices of critique. It offers a crucial contribution to the further methodologization and operationalization of the Essex School's approach so as to make it a viable alternative to discourse-analytical approaches that take dominant positions in today's 'field of discourse studies'. The book's transdisciplinary focus will attract readers who use discourse analysis in all areas of the social sciences and humanities, particularly applied linguistics, cultural anthropology, sociology, philosophy and history.

Dieses Buch beschaftigt sich mit verschiedenen Intentionalitatstheorien, die innerhalb der "phanomenologischen" Tradition entstanden sind. Diese Tradition beginnt mit dem Projekt der deskriptiven Psychologie Brentanos. Charakteristisch fur sie ist die Betonung der Beschreibung dessen, was sich uns prasentiert, und was den Ausgangspunkt fur jede theoretische Verarbeitung bilden soll. Die phanomenologische Bedeutungslehre fasst die sprachliche Intentionalitat in der Regel als sekundar in Bezug auf die ursprungliche mentale Intentionalitat auf. Unsere Worte sind - behaupten die Phanomenologen - nur deswegen bedeutend, weil sie psychische Akte ausdrucken, die ihrerseits ihrem Wesen nach intentional sind. Das Buch beginnt mit der Lehre Franz Brentanos und die nachsten Kapiteln betreffen die wichtigsten seiner Schuler wie Anton Marty, Carl Stumpf, Kazimierz Twardowski, Alexius Meinong und Edmund Husserl."

The Hegelian-Marxist idea of alienation fell out of favor after the postmetaphysical rejection of humanism and essentialist views of human nature. In this book Rahel Jaeggi draws on the Hegelian philosophical tradition, phenomenological analyses grounded in modern conceptions of agency, and recent work in the analytical tradition to reconceive alienation as the absence of a meaningful relationship to oneself and others, which manifests in feelings of helplessness and the despondent acceptance of ossified social roles and expectations. A revived approach to alienation helps critical social theory engage with phenomena such as meaninglessness, isolation, and indifference. By severing alienation's link to a problematic conception of human essence while retaining its social-philosophical content, Jaeggi provides resources for a renewed critique of social pathologies, a much-neglected concern in contemporary liberal political philosophy. Her work revisits the arguments of Rousseau, Hegel, Kierkegaard, and Heidegger, placing them in dialogue with Thomas Nagel, Bernard Williams, and Charles Taylor.