Human Kindness and the Smell of Warm Croissants makes philosophy fun, tactile, and popular. Moral thinking is simple, Ruwen Ogien argues, and as inherent as the senses. In our daily experiences, in the situations we confront and in the scenes we witness, we develop an understanding of right and wrong as sophisticated as the moral outlook of the world's most gifted philosophers. By drawing on this knowledge to navigate life's most perplexing problems, ethics becomes second nature. Ogien explores, through experimental philosophy and other methods, the responses nineteen real-world conundrums provoke. Is a short, mediocre life better than no life at all? Is it acceptable to kill a healthy person so his organs can save five others? Would you swap a "natural" life filled with frustration, disappointment, and partial success for a world in which all of your needs are met, but through artificial and mechanical means? Ogien doesn't seek to show how difficult it is to determine right from wrong or how easy it is for humans to become monsters or react like saints. Helping us tap into the wisdom and feeling we already possess in our ethical "toolboxes," Ogien instead encourages readers to question moral presuppositions and rules; embrace an intuitive sense of dignity, virtue, and justice; and pursue a pluralist ethics suited to the principles of human kindness.

Has the passing of the old God paved the way for a new kind of religious project, a more responsible way to seek, sound, and love the things we call divine? Has the suspension of dogmatic certainties and presumptions opened a space in which we can encounter religious wonder anew? Situated at the split between theism and atheism, we now have the opportunity to respond in deeper, freer ways to things we cannot fathom or prove.

Distinguished philosopher Richard Kearney calls this condition "ana-theos," or God after God-a moment of creative "not knowing" that signifies a break with former sureties and invites us to forge new meanings from the most ancient of wisdoms. Anatheism refers to an inaugural event that lies at the heart of every great religion, a wager between hospitality and hostility to the stranger, the other--the sense of something "more." By analyzing the roots of our own anatheistic moment, Kearney shows not only how a return to God is possible for those who seek it but also how a more liberating faith can be born.

Kearney begins by locating a turn toward sacred secularity in contemporary philosophy, focusing on Maurice Merleau-Ponty and Paul Ricoeur. He then marks "epiphanies" in the modernist masterpieces of James Joyce, Marcel Proust, and Virginia Woolf. Kearney concludes with a discussion of the role of theism and atheism in conflict and peace, confronting the distinction between sacramental and sacrificial belief or the God who gives life and the God who takes it away. Accepting that we can never be sure about God, he argues, is the only way to rediscover a hidden holiness in life and to reclaim an everyday divinity.

Philosophers debate the death of philosophy as much as they debate the death of God. Kant claimed responsibility for both philosophy's beginning and end, while Heidegger argued it concluded with Nietzsche. In the twentieth century, figures as diverse as John Austin and Richard Rorty have proclaimed philosophy's end, with some even calling for the advent of "postphilosophy." In an effort to make sense of these conflicting positions--which often say as much about the philosopher as his subject--Isabelle Thomas-Fogiel undertakes the first systematic treatment of "the end of philosophy," while also recasting the history of western thought itself.

Thomas-Fogiel begins with postphilosophical claims such as scientism, which she reveals to be self-refuting, for they subsume philosophy into the branches of the natural sciences. She discovers similar issues in Rorty's skepticism and strands of continental thought. Revisiting the work of late-nineteenth and early-twentieth-century philosophers, when the split between analytical and continental philosophy began, Thomas-Fogiel finds both traditions followed the same path--the road of reference--which ultimately led to self-contradiction. This phenomenon, whether valorized or condemned, has been understood as the death of philosophy. Tracing this pattern from Quine to Rorty, from Heidegger to Levinas and Habermas, Thomas-Fogiel reveals the self-contradiction at the core of their claims while also carving an alternative path through self-reference. Trained under the French philosopher Bernard Bourgeois, she remakes philosophy in exciting new ways for the twenty-first century.

The founder of modern linguistics, Ferdinand de Saussure inaugurated semiology, structuralism, and deconstruction and made possible the work of Jacques Derrida, Roland Barthes, Michel Foucault, and Jacques Lacan, thus enabling the development of French feminism, gender studies, New Historicism, and postcolonialism. Based on Saussure's lectures, "Course in General Linguistics" (1916) traces the rise and fall of the historical linguistics in which Saussure was trained, the synchronic or structural linguistics with which he replaced it, and the new look of diachronic linguistics that followed this change. Most important, Saussure presents the principles of a new linguistic science that includes the invention of semiology, or the theory of the "signifier," the "signified," and the "sign" that they combine to produce.

This is the first critical edition of "Course in General Linguistics" to appear in English and restores Wade Baskin's original translation of 1959, in which the terms "signifier" and "signified" are introduced into English in this precise way. Baskin renders Saussure clearly and accessibly, allowing readers to experience his shift of the theory of reference from mimesis to performance and his expansion of poetics to include all media, including the life sciences and environmentalism. An introduction situates Saussure within the history of ideas and describes the history of scholarship that made "Course in General Linguistics" legendary. New endnotes enlarge Saussure's contexts to include literary criticism, cultural studies, and philosophy.

Words like "terrorism" and "war" no longer encompass the scope of contemporary violence. With this explosive book, Adriana Cavarero, one of the world's most provocative feminist theorists and political philosophers, effectively renders such terms obsolete. She introduces a new word--"horrorism"--to capture the experience of violence.

Unlike terror, horrorism is a form of violation grounded in the offense of disfiguration and massacre. Numerous outbursts of violence fall within Cavarero's category of horrorism, especially when the phenomenology of violence is considered from the perspective of the victim rather than that of the warrior. Cavarero locates horrorism in the philosophical, political, literary, and artistic representations of defenseless and vulnerable victims. She considers both terror and horror on the battlefields of the "Iliad," in the decapitation of Medusa, and in the murder of Medea's children. In the modern arena, she forges a link between horror, extermination, and massacre, especially the Nazi death camps, and revisits the work of Primo Levi, Hannah Arendt's thesis on totalitarianism, and Arendt's debate with Georges Bataille on the estheticization of violence and cruelty.

In applying the horroristic paradigm to the current phenomena of suicide bombers, torturers, and hypertechnological warfare, Cavarero integrates Susan Sontag's views on photography and the eroticization of horror, as well as ideas on violence and the state advanced by Thomas Hobbes and Carl Schmitt. Through her searing analysis, Caverero proves that violence against the helpless claims a specific vocabulary, one that has been known for millennia, and not just to the Western tradition. Where common language fails to form a picture of atrocity, horrorism paints a brilliant portrait of its vivid reality.

Political philosopher Noelle McAfee proposes a powerful new political theory for our post-9/11 world, in which an old pathology-the repetition compulsion-has manifested itself in a seemingly endless war on terror. McAfee argues that the quintessentially human desire to participate in a world with others is the key to understanding the public sphere and to creating a more democratic society, a world that all members can have a hand in shaping. But when some are effectively denied this participation, whether through trauma or terror, instead of democratic politics, there arises a political unconscious, an effect of desires unarticulated, failures to sublimate, voices kept silent, and repression reenacted. Not only is this condition undemocratic and unjust, it may lead to further trauma. Unless its troubles are worked through, a political community risks continual repetition and even self-destruction.

McAfee deftly weaves together her experience as an observer of democratic life with an array of intellectual schemas, from poststructural psychoanalysis to Rawlsian and Habermasian democratic theories, as well as semiotics, civic republicanism, and American pragmatism. She begins with an analysis of the traumatic effects of silencing members of a political community. Then she explores the potential of deliberative dialogue and other "talking cures" and public testimonies, such as the South African Truth and Reconciliation Commission, to help societies work through, rather than continually act out, their conflicts.

"Democracy and the Political Unconscious" is rich in theoretical insights, but it is also grounded in the practical problems of those who are trying to process the traumas of oppression, terror, and brutality and create more decent and democratic societies. Drawing on a breathtaking range of theoretical frameworks and empirical observations, "Democracy and the Political Unconscious" charts a course for democratic transformation in a world sorely lacking in democratic practice.

Dieses essential stellt einen systematischen und philosophischen Lekturevorschlag zur Diskussion: Systematisch werden Foucaults Schriften von seiner methodologischen Perspektive her als nihilistische, nominalistische und historizistische Analyse von Praktiken und den in ihnen produzierten Wirklichkeiten entlang der drei Achsen des Wissens, der Macht und der Selbstverhaltnisse gedeutet. Die Konsequenzen dieser Interpretation werden anhand der Positionen umrissen, die sich in Bezug auf Foucaults Kritikbegriff, seine Attacke auf die Human- und, als Teil davon, die Sozialwissenschaften und sein Verhaltnis zum Neoliberalismus ergeben. Philosophisch ist dieser Lekturevorschlag, weil er die Historisierung von Wahrheit als Kern von Foucaults philosophischem Verfahren behauptet.

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.

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.

Prompted by the thirtieth anniversary of the French philosopher Jacques Lacan's death, this exchange between two prominent intellectuals is rich with surprising insights. Alain Badiou shares the clearest, most detailed account to date of his profound indebtedness to Lacanian psychoanalysis. He explains in depth the tools Lacan gave him to navigate the extremes of his other two philosophical masters, Jean-Paul Sartre and Louis Althusser. Elisabeth Roudinesco supplements Badiou's experience with her own perspective on the troubled landscape of the French analytic world since Lacan's death -- critiquing, for example, the link (or lack thereof) between politics and psychoanalysis in Lacan's work, among other issues. Their dynamic dialogue draws readers into an intimate, at times contentious, yet ultimately productive debate that reinvigorates the work of a pivotal twentieth-century thinker.

Sophistry, since Plato and Aristotle, has been philosophy's negative alter ego, its bad other. Yet sophistry's emphasis on words and performativity over the fetishization of truth makes it an essential part of our world's cultural, political, and philosophical repertoire. In this dazzling book, Barbara Cassin, who has done more than anyone to reclaim a mode of thought that traditional philosophy disavows, shows how the sophistical tradition has survived in the work of psychoanalysis. In a highly original rereading of the writings and seminars of Jacques Lacan, together with works of Freud and others, Cassin shows how psychoanalysis, like the sophists, challenges the very foundations of scientific rationality. In taking seriously equivocations, jokes, and unfinishable projects of interpretation, the analyst, like the sophist, allows performance, signifier, and inconsistency to reshape truth. This witty, brilliant tour de force celebrates how psychoanalysts have become our culture's key dissidents and register, in Lacan's words, "the presence of the sophist in our time."

Sophistry, since Plato and Aristotle, has been philosophy's negative alter ego, its bad other. Yet sophistry's emphasis on words and performativity over the fetishization of truth makes it an essential part of our world's cultural, political, and philosophical repertoire. In this dazzling book, Barbara Cassin, who has done more than anyone to reclaim a mode of thought that traditional philosophy disavows, shows how the sophistical tradition has survived in the work of psychoanalysis. In a highly original rereading of the writings and seminars of Jacques Lacan, together with works of Freud and others, Cassin shows how psychoanalysis, like the sophists, challenges the very foundations of scientific rationality. In taking seriously equivocations, jokes, and unfinishable projects of interpretation, the analyst, like the sophist, allows performance, signifier, and inconsistency to reshape truth. This witty, brilliant tour de force celebrates how psychoanalysts have become our culture's key dissidents and register, in Lacan's words, "the presence of the sophist in our time."

Against Continuity is the first book to demonstrate that the beating heart of Gilles Deleuze's philosophy is a systematic ontology of irreducible, singular entities. This requires a radical break with decades of Deleuzian orthodoxy, according to which Deleuze's metaphysics revolves around the dissolution of discrete entities into a continuous world of flows and events.With reference to all of Deleuze's work, including published and untranslated seminars, as well as the recently published 'Lettres et autres textes', Arjen Kleinherenbrink critically compares Deleuze's ontology to seven related contemporary thinkers: Levi Bryant, Maurizio Ferraris, Markus Gabriel, Manuel DeLanda, Graham Harman, Tristan Garcia and Bruno Latour. These comparisons establish Deleuze as an important precursor to object-oriented speculative realism and open up exciting new avenues of thought for critics and supporters of Deleuze alike.

Arguing that existing modernisation theories have been unnecessarily one-sided, Hedwig Fraunhofer offers a rewriting of modernity that cuts across binary methodologies - nature and culture, mind and matter, epistemology and ontology, critique and affirmative writing, dramatic and postdramatic theatre. She specifically reworks the biopolitical exclusions that mark modern western epistemology, leading up to modernity's totalitarian crisis point. Fraunhofer reveals the performativity of theatre in its double sense - as theatrical production and as the intra-activity of a dynamic system of multiple relations between human and more-than-human actors, energies and affects. In modern theatre, public and private, human and more-than-human, materiality and meaning collapse in a common life.

Contemporary conversations about religion and culture are framed by two reductive definitions of secularity. In one, multiple faiths and nonfaiths coexist free from a dominant belief in God. In the other, we deny the sacred altogether and exclude religion from rational thought and behavior. But is there a third way for those who wish to rediscover the sacred in a skeptical society? What kind of faith, if any, can be proclaimed after the ravages of the Holocaust and the many religion-based terrors since? Richard Kearney explores these questions with a host of philosophers known for their inclusive, forward-thinking work on the intersection of secularism, politics, and religion. An interreligious dialogue that refuses to paper over religious difference, these conversations locate the sacred within secular society and affirm a positive role for religion in human reflection and action. Drawing on his own philosophical formulations, literary analysis, and personal interreligious experiences, Kearney develops through these engagements a basic gesture of hospitality for approaching the question of God. His work facilitates a fresh encounter with our best-known voices in continental philosophy and their views on issues of importance to all spiritually minded individuals and skeptics: how to reconcile God's goodness with human evil, how to believe in both God and natural science, how to talk about God without indulging in fundamentalist rhetoric, and how to balance God's sovereignty with God's love.

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.

Until recently, struggles for justice proceeded against the background of a taken-for-granted frame: the bounded territorial state. With that "Westphalian" picture of political space assumed by default, the scope of justice was rarely subject to open dispute. Today, however, human-rights activists and international feminists join critics of structural adjustment and the World Trade Organization in challenging the view that justice can only be a domestic relation among fellow citizens. Targeting injustices that cut across borders, they are making the scale of justice an object of explicit struggle.

Inspired by these efforts, Nancy Fraser asks: What is the proper frame for theorizing justice? Faced with a plurality of competing scales, how do we know which one is truly just? In exploring these questions, Fraser revises her widely discussed theory of redistribution and recognition. She introduces a third, "political" dimension of justice--representation--and elaborates a new, reflexive type of critical theory that foregrounds injustices of "misframing." Engaging with thinkers such as J?rgen Habermas, John Rawls, Michel Foucault, and Hannah Arendt, she envisions a "postwestphalian" mapping of political space that accommodates transnational solidarity, transborder publicity, and democratic frame-setting, as well as emancipatory projects that cross borders. The result is a sustained reflection on who should count with respect to what in a globalizing world.

What and how should individuals resist in political situations? Chris Henry brings together the work of Althusser, Badiou and Deleuze in order to offer a new idea of political practice He develops a structural ontology that gives rise to non-idealist, non-dogmatic, yet ethical practices of resistance against the return of classical ontological dualities.

This collection applies the characterizations of children and childhood made in Deleuze and Guattari's work to concerns that have shaped our idea of the child. Bringing together established and new voices, the authors cover philosophy, literature, religious studies, education, sociology and film studies. These essays question the popular idea that children are innocent adults-in-the-making. They consider aspects of children's lives such as time, language, gender, affect, religion, atmosphere and schooling. As a whole, this book critically interrogates the pervasive interest in the teleology of upward growth of the child.

Jacques Derrida and Gilles Deleuze are still best known for their respective attempts to theoretically formulate non-dialectical conceptions of difference. Now, for the first time, Vernon W. Cisney brings you a scholarly analysis of their contrasting concepts of difference. Cisney distinguishes them on the basis of their responses to Hegel and Nietzsche. The contrast between the two, Cisney argues, is that Deleuze formulates an affirmative conception of difference, while Derrida's differance amounts to an irresolvable negativity.

"Interspecies Ethics" explores animals' vast capacity for agency, justice, solidarity, humor, and communication across species. The social bonds diverse animals form provide a remarkable model for communitarian justice and cosmopolitan peace, challenging the human exceptionalism that drives modern moral theory. Situating biosocial ethics firmly within coevolutionary processes, this volume has profound implications for work in social and political thought, contemporary pragmatism, Africana thought, and continental philosophy.

"Interspecies Ethics" develops a communitarian model for multispecies ethics, rebalancing the overemphasis on competition in the original Darwinian paradigm by drawing out and stressing the cooperationist aspects of evolutionary theory through mutual aid. The book's ethical vision offers an alternative to utilitarian, deontological, and virtue ethics, building its argument through rich anecdotes and clear explanations of recent scientific discoveries regarding animals and their agency. Geared toward a general as well as a philosophical audience, the text illuminates a variety of theories and contrasting approaches, tracing the contours of a postmoral ethics.

Wrestling with the Angel is a meditation on contemporary political, legal, and social theory from a psychoanalytic perspective. It argues for the enabling function of formal and symbolic constraints in sustaining desire as a source of creativity, innovation, and social change. The book begins by calling for a richer understanding of the psychoanalytic concept of the symbolic and the resources it might offer for an examination of the social link and the political sphere. The symbolic is a crucial dimension of social coexistence but cannot be reduced to the social norms, rules, and practices with which it is so often collapsed. As a dimension of human life that is introduced by language-and thus inescapably "other" with respect to the laws of nature-the symbolic is an undeniable fact of human existence. Yet the same cannot be said of the forms and practices that represent and sustain it. In designating these laws, structures, and practices as "fictions," Jacques Lacan makes clear that the symbolic is a dimension of social life that has to be created and maintained and that can also be displaced, eradicated, or rendered dysfunctional. The symbolic fictions that structure and support the social tie are therefore historicizable, emerging at specific times and in particular contexts and losing their efficacy when circumstances change. They are also fragile and ephemeral, needing to be renewed and reinvented if they are not to become outmoded or ridiculous. Therefore the aim of this study is not to call for a return to traditional symbolic laws but to reflect on the relationship between the symbolic in its most elementary or structural form and the function of constraints and limits. McNulty analyzes examples of "experimental" (as opposed to "normative") articulations of the symbolic and their creative use of formal limits and constraints not as mere prohibitions or rules but as "enabling constraints" that favor the exercise of freedom. The first part examines practices that conceive of subjective freedom as enabled by the struggle with constraints or limits, from the transference that structures the "minimal social link" of psychoanalysis to constrained relationships between two or more people in the context of political and social movements. Examples discussed range from the spiritual practices and social legacies of Moses, Jesus, and Teresa of Avila to the political philosophy of Hannah Arendt and Jacques Ranciere. The second part is devoted to legal and political debates surrounding the function of the written law. It isolates the law's function as a symbolic limit or constraint as distinct from its content and representational character. The analysis draws on Mosaic law traditions, the political theology of Paul, and twentieth-century treatments of written law in the work of Carl Schmitt, Walter Benjamin, Sigmund Freud, Pierre Legendre, and Alain Badiou. In conclusion, the study considers the relationship between will and constraint in Kant's aesthetic philosophy and in the experimental literary works of the collective Oulipo.

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.