In this book Jacques Ranciere radicalises his critique of modernism and its postmodern appendix. He contrasts their unilinear and exclusive time with the interweaving of temporalities at play in modern processes of emancipation and artistic revolutions, showing how this plurality itself refers to the double dimension of time. Time is more than a line drawn from the past to the future. It is a form of life, marked by the ancient hierarchy between those who have time and those who do not. This hierarchy, continued in the Marxist notion of the vanguard and nakedly exhibited in Clement Greenberg's modernism, still governs a present which clings to the fable of historical necessity and its experts. In opposition to this, Ranciere shows how the break with the hierarchical conception of time, formulated by Emerson in his vision of the new poet, implies a completely different idea of the modern. He sees the fulfilment of this in the two arts of movement, cinema and dance, which at the beginning of the twentieth century abolished the opposition between free and mechanical people, at the price of exposing the rift between the revolution of artists and that of strategists.

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.

Following Francois Laruelle's nonstandard philosophy and the work of Judith Butler, Drucilla Cornell, Luce Irigaray, and Rosi Braidotti, Katerina Kolozova reclaims the relevance of categories traditionally rendered "unthinkable" by postmodern feminist philosophies, such as "the real," "the one," "the limit," and "finality," thus critically repositioning poststructuralist feminist philosophy and gender/queer studies. Poststructuralist (feminist) theory sees the subject as a purely linguistic category, as always already multiple, as always already nonfixed and fluctuating, as limitless discursivity, and as constitutively detached from the instance of the real. This reconceptualization is based on the exclusion of and dichotomous opposition to notions of the real, the one (unity and continuity), and the stable. The non-philosophical reading of postructuralist philosophy engenders new forms of universalisms for global debate and action, expressed in a language the world can understand. It also liberates theory from ideological paralysis, recasting the real as an immediately experienced human condition determined by gender, race, and social and economic circumstance.

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 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.

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.

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."

In recent decades, what is known as 'the subject' has been problematized by various old and new materialisms and today appears as decentered in and by language, split by the unconscious, deformed by social forces, governed by ideology and is either seen to have succumbed to the postmodern condition or to never have existed in the first place. Every materialist theory of the subject depends on a conception of materiality, which can delineate the character of what the material reality, which de-centers or constitutes the subject consists of. Materiality and Subject in Marxism, (Post-)Structuralism, and Material Semiotics investigates the relation between materiality and the subject in the materialist approaches of Marxism, (post-)structuralism, and material semiotics. None of these approaches subscribes to a reductionist materialism; rather, they conceive of materiality as multiple, complex, and not reducible to tangible matter. For each approach, the modalities of materiality of the respective materialism are defined. The relationship between the multiple materialities and the subject constituted and decentered in this relationship are presented as specific to the theoretical approaches discussed.

Violence has long been noted to be a fundamental aspect of the human condition. Traditionally, however, philosophical discussions have tended to approach it through the lens of warfare and/or limit it to physical forms. This changed in the twentieth century as the nature and meaning of 'violence' itself became a conceptual problem. Guided by the contention that Walter Benjamin's famous 1921 'Critique of Violence' essay inaugurated this turn to an explicit questioning of violence, this collection brings together an international array of scholars to engage with how subsequent thinkers-Agamben, Arendt, Benjamin, Butler, Castoriadis, Derrida, Fanon, Gramsci, Merleau-Ponty, Sartre, and Schmitt-grappled with the meaning and place of violence. The aim is not to reduce these multiple responses to a singular one, but to highlight the heterogeneous ways in which the concept has been inquired into and the manifold meanings of it that have resulted. To this end, each chapter focuses on a different approach or thinker within twentieth and twenty-first century European philosophy, with many of them tackling the issue through the mediation of other topics and disciplines, including biopolitics, epistemology, ethics, culture, law, politics, and psychoanalysis. As such, the volume will be an invaluable resource for those interested in Critical Theory, Cultural Studies, History of Ideas, Philosophy, Politics, Political Theory, Psychology, and Sociology.

Over a span of thirty years, twentieth-century French philosophers Emmanuel Levinas and Jacques Derrida held a conversation across texts. Sharing a Jewish heritage and a background in phenomenology, both came to situate their work at the margins of philosophy, articulating this placement through religion and literature. Chronicling the interactions between these thinkers, Sarah Hammerschlag argues that the stakes in their respective positions were more than philosophical. They were also political. Levinas's investments were born out in his writings on Judaism and ultimately in an evolving conviction that the young state of Israel held the best possibility for achieving such an ideal. For Derrida, the Jewish question was literary. The stakes of Jewish survival could only be approached through reflections on modern literature's religious legacy, a line of thinking that provided him the means to reconceive democracy. Hammerschlag's reexamination of Derrida and Levinas's textual exchange not only produces a new account of this friendship but also has significant ramifications for debates within Continental philosophy, the study of religion, and political theology.

This is a book about evolution from a post-Darwinian perspective. It recounts the core ideas of French philosopher Henri Bergson and his rediscovery and legacy in the poststructuralist critical philosophies of the 1960s, and explores the confluences of these ideas with those of complexity theory in environmental biology.

Blossoming from a correspondence between Luce Irigaray and Michael Marder, Through Vegetal Being is an intense personal, philosophical, and political meditation on the significance of the vegetal for our lives, our ways of thinking, and our relations with human and nonhuman beings. The vegetal world has the potential to rescue our planet and our species and offers us a way to abandon past metaphysics without falling into nihilism. Luce Irigaray has argued in her philosophical work that living and coexisting are deficient unless we recognize sexuate difference as a crucial dimension of our existence. Michael Marder believes the same is true for vegetal difference. Irigaray and Marder consider how plants contribute to human development by sustaining our breathing, nourishing our senses, and keeping our bodies and minds alive. They note the importance of returning to ancient Greek tradition and engaging with Eastern teachings to revive a culture closer to nature. As a result, we can reestablish roots when we are displaced and recover the vital energy we need to improve our sensibility and relation to others. This generative discussion points toward a more universal way of becoming human that is embedded in the vegetal world.

Sartre on Sin: Between Being and Nothingness argues that Jean-Paul Sartre's early, anti-humanist philosophy is indebted to the Christian doctrine of original sin. On the standard reading, Sartre's most fundamental and attractive idea is freedom: he wished to demonstrate the existence of human freedom, and did so by connecting consciousness with nothingness. Focusing on Being and Nothingness, Kate Kirkpatrick demonstrates that Sartre's concept of nothingness (le neant) has a Christian genealogy which has been overlooked in philosophical and theological discussions of his work. Previous scholars have noted the resemblance between Sartre's and Augustine's ontologies: to name but one shared theme, both thinkers describe the human as the being through which nothingness enters the world. However, there has been no previous in-depth examination of this 'resemblance'. Using historical, exegetical, and conceptual methods, Kirkpatrick demonstrates that Sartre's intellectual formation prior to his discovery of phenomenology included theological elements-especially concerning the compatibility of freedom with sin and grace. After outlining the French Augustinianisms by which Sartre's account of the human as 'between being and nothingness' was informed, Kirkpatrick offers a close reading of Being and Nothingness which shows that the psychological, epistemological, and ethical consequences of Sartre's le neant closely resemble the consequences of its theological predecessor; and that his account of freedom can be read as an anti-theodicy. Sartre on Sin illustrates that Sartre' s insights are valuable resources for contemporary hamartiology.

In Modernism and Subjectivity: How Modernist Fiction Invented the Postmodern Subject, Adam Meehan argues that theories of subjectivity coming out of psychoanalytic, poststructuralist, and adjacent lateA -twentieth-A century intellectual traditions had already been articulated in modernist fiction before 1945. Offering a bold new genealogy for literary modernism, Meehan finds versions of a postmodern subject embodied in works by authors who intently undermine attempts to stabilize conceptions of identity and who draw attention to the role of language in shaping conceptions of the self. Focusing on the philosophical registers of literary texts, Meehan traces the development of modernist attitudes toward subjectivity, particularly in relation to issues of ideology, spatiality, and violence. His analysis explores a selection of works published between 1904 and 1941, beginning with Joseph Conrad's prescient portrait of the subject interpolated by ideology and culminating with Samuel Beckett's categorical disavowal of the subjective ""I."" Additional close readings of novels by F. Scott Fitzgerald, Aldous Huxley, James Joyce, Nathanael West, and Virginia Woolf establish that modernist texts conceptualize subjectivity as an ideological and linguistic construction that reverberates across understandings of consciousness, race, place, and identity. By reconsidering the movement's function and scope, Modernism and Subjectivity charts how profoundly modernist literature shaped the intellectual climate of the twentieth century.

The discussions about the ethical, political and human implications of the postmodernist condition have been raging for longer than most of us care to remember. They have been especially fierce within feminism. After a brief flirtation with postmodern thinking in the 1980s, mainstream feminist circles seem to have turned their back on the staple notions of poststructuralist philosophy. "Metamorphoses" takes stock of the situation and attempts to reset priorities within the poststructuralist feminist agenda.

Cross-referring in a creative way to Deleuze's and Irigaray's respective philosophies of difference, the book addresses key notions such as embodiment, immanence, sexual difference, nomadism and the materiality of the subject. "Metamorphoses" also focuses on the implications of these theories for cultural criticism and a redefinition of politics. It provides a vivid overview of contemporary culture, with special emphasis on technology, the monstrous imaginary and the recurrent obsession with 'the flesh' in the age of techno-bodies.

This highly original contribution to current debates is written for those who find changes and transformations challenging and necessary. It will be of great interest to students and scholars of philosophy, feminist theory, gender studies, sociology, social theory and cultural studies.

A significant event in Derrida scholarship, this book marks the first publication of his long-lost philosophical text known only as "Geschlecht III." The third, and arguably the most significant, piece in his four-part Geschlecht series, it fills a gap that has perplexed Derrida scholars. The series centers on Martin Heidegger and the enigmatic German word Geschlecht, which has several meanings pointing to race, sex, and lineage. Throughout the series, Derrida engages with Heidegger's controversial oeuvre to tease out topics of sexual difference, nationalism, race, and humanity. In Geschlecht III, he calls attention to Heidegger's problematic nationalism, his work's political and sexual themes, and his promise of salvation through the coming of the "One Geschlecht," a sentiment that Derrida found concerningly close to the racial ideology of the Nazi party. Amid new revelations about Heidegger's anti-Semitism and the contemporary context of nationalist resurgence, this third piece of the Geschlecht series is timelier and more necessary than ever. Meticulously edited and expertly translated, this volume brings Derrida's mysterious and much awaited text to light.

Catherine Malabou, Antonio Negri, John D. Caputo, Bruno Bosteels, Mark C. Taylor, and Slavoj Zizek join seven others--including William Desmond, Katrin Pahl, Adrian Johnston, Edith Wyschogrod, and Thomas A. Lewis--to apply Hegel's thought to twenty-first-century philosophy, politics, and religion. Doing away with claims that the evolution of thought and history is at an end, these thinkers safeguard Hegel's innovations against irrelevance and, importantly, reset the distinction of secular and sacred.

These original contributions focus on Hegelian analysis and the transformative value of the philosopher's thought in relation to our current "turn to religion." Malabou develops Hegel's motif of confession in relation to forgiveness; Negri writes of Hegel's philosophy of right; Caputo reaffirms the radical theology made possible by Hegel; and Bosteels critiques fashionable readings of the philosopher and argues against the reducibility of his dialectic. Taylor reclaims Hegel's absolute as a process of infinite restlessness, and Zizek revisits the religious implications of Hegel's concept of letting go. Mirroring the philosopher's own trajectory, these essays progress dialectically through politics, theology, art, literature, philosophy, and science, traversing cutting-edge theoretical discourse and illuminating the ways in which Hegel inhabits them.

Nationality Between Poststructuralism and Postcolonial Theory: A New Cosmopolitanism examines and interrogates recent work on nationality in literal, critical and cultural theory. Focusing on the work of Derrida, Deleuze and Guattari, Kristeva, Spivak, and Bhabha, it explores how, for these theorists, the concepts of community, the new International, nomadism, deterritorialization, cosmopolitanism, hospitality, the native informant, hybridity and postcolonial agency can provoke a different understanding of national identity.

According to Michel Foucault, the 'history of the present' should constitute the starting point for any enquiry into the past. This collection considers the continued relevance of Foucault's work for thinking the history of our present and includes essays and interviews by Judith Butler, Judith Revel, Mark Neocleous, and Tiziana Terranova.

Early in their careers, Michel Foucault and Jacques Derrida argued over madness, reason, and history in an exchange that profoundly influenced continental philosophy and critical theory. In this collection, Amy Allen, Geoffrey Bennington, Lynne Huffer, Colin Koopman, Pierre Macherey, Michael Naas, and Judith Revel, among others, trace this exchange in debates over the possibilities of genealogy and deconstruction, immanent and transcendent approaches to philosophy, and the practical and theoretical role of the archive.

Derrida's writings on the question of religion have played a crucial role in the transformation of scholarly debate across the globe. The Trace of God provides a compact introduction to this debate. It considers Derrida's fraught relationship to Judaism and his Jewish identity, broaches the question of Derrida's relation to the Western Christian tradition, and examines both the points of contact and the silences in Derrida's treatment of Islam.

Theopoetics of the Word weaves together Christian theology, continental philosophy and cultural studies to present a new theology of language and technology for the 21st century. It is the final work of the famed death-of-God theologian Gabriel Vahanian completed only weeks before his death in 2012. It radicalizes his pioneering, iconoclastic work in contemporary religious thought by addressing issues of identity, Christology, secularity and the legacy of the Protestant West. The book continues Vahanian's longtime engagement with the thought of Paul Tillich and Jacques Ellul, and opens new pathways for thought in the work of Elisabeth Roudinesco and Francois Laurelle. Vahanian's is a prophetic and timely voice who has forged reputation as one of the most original and poetic religious thinkers of our time, who tells us here, 'You can only forget what you need to be reminded of. Read what follows in this book. And forget it.'

Derrida's writings on the question of religion have played a crucial role in the transformation of scholarly debate across the globe. The Trace of God provides a compact introduction to this debate. It considers Derrida's fraught relationship to Judaism and his Jewish identity, broaches the question of Derrida's relation to the Western Christian tradition, and examines both the points of contact and the silences in Derrida's treatment of Islam.