Develops the notion of 'luminism' as the conceptual spine of Deleuze's work 'The plane of immanence is entirely made up of Light', Deleuze writes in Cinema 1: The Movement-Image. Engaging the whole body of Deleuze's work, including less rehearsed texts such as 'The Actual and the Virtual', 'Lucretius and the Simulacrum', and his lectures on Spinoza, Hanjo Berressem traces the 'line of light' that runs through Deleuze's thought. The focus on the philosophical luminism that suffuses Deleuze's work delivers a novel reading of Deleuzian philosophy from the perspective of the complementarity of the photon. Berressem reveals a wealth of surprising and brilliant insights for anyone with an interest in Deleuze and in the implications of Deleuze's philosophical photonics for historiography, literary studies, painting, and film.

Feminist Experiences develops and defends a distinctive understanding of feminist philosophy as social critique. Feminist philosophy is essentially a political endeavor, Johanna Oksala argues, aiming to expose, analyze, and ultimately change gendered power relations. However, such an understanding of feminist philosophy raises a host of theoretical problems and paradoxes. Oksala investigates the philosophical challenges and outlines the ontological presuppositions and methodological innovations the project requires. Drawing on conceptual tools from the thought of Michel Foucault, but also from the tradition of phenomenology, she explores the role of experience in feminist philosophy and its relationship to language and linguistic meaning. Oksala concludes by sketching a feminist ontology of the present through a critical investigation of neoliberalism and the challenges it presents to feminist theory and politics.

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.

In Becoming Marxist Ted Stolze offers a series of studies that take up the importance of philosophy for the development of an open and critical Marxism. He argues that an adequate 'philosophy for Marxism' must be open to engagement with a diverse range of traditions, texts, and authors-from Paul of Tarsus, via Averroes, Spinoza, and Hobbes, to Althusser, Deleuze, Negri, Habermas, and Zizek. Stolze also explores such practical contemporary issues as the politics of self-emancipation, the nature of Islamophobia, and climate change.

Hanjo Berressem establishes the notion of a schizoanalytic ecology as the most consistent conceptual spine of Felix Guattari's work. He covers the whole range of Guattari's solo work, as well as the books co-authored with Gilles Deleuze. The core of his argument is developed through a rigorous explication and analysis of Guattari's 'Schizoanalytic Cartographies'. This reveals an ecological ontology developed from key concepts such as the informal diagram, the abstract machine and transversality, which is based on the conceptual complementarity of the world (the given) and its creatures (the giving).

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.

The Technological Introject explores the futures opened up across the humanities and social sciences by the influential media theorist Friedrich Kittler. Joining the German tradition of media studies and systems theory to the Franco-American theoretical tradition marked by poststructuralism, Kittler's work has redrawn the boundaries of disciplines and of scholarly traditions. The contributors position Kittler in relation to Marshall McLuhan, Jacques Derrida, discourse analysis, film theory, and psychoanalysis. Ultimately, the book shows the continuing relevance of the often uncomfortable questions Kittler opened up about the cultural production and its technological entanglements.

Bringing together all of Jacques Derrida s writings on James Joyce, this volume includes the first complete translation of his book "Ulysses Gramophone: Two Words for Joyce" as well as the first translation of the essay The Night Watch. In "Ulysses Gramophone," Derrida provides some of his most thorough reflections on affirmation and the yes, the signature, and the role of technological mediation in all of these areas. In The Night Watch, Derrida pursues his ruminations on writing in an explicitly feminist direction, offering profound observations on the connection between writing and matricide. Accompanying these texts are nine essays by leading scholars from across the humanities addressing Derrida s treatments of Joyce throughout his work, and two remembrances of lectures devoted to Joyce that Derrida gave in 1982 and 1984. The volume concludes with photographs of Derrida from these two events."

Alienation After Derrida rearticulates the Hegelian-Marxist theory of alienation in the light of Derrida's deconstruction of the metaphysics of presence. Simon Skempton aims to demonstrate in what way Derridian deconstruction can itself be said to be a critique of alienation. In so doing, he argues that the acceptance of Derrida's deconstructive concepts does not necessarily entail the acceptance of his interpretations of Hegel and Marx. In this way the book proposes radical reinterpretations, not only of Hegel and Marx, but of Derridian deconstruction itself. The critique of the notions of alienation and de-alienation is a key component of Derridian deconstruction that has been largely neglected by scholars to date. This important new study puts forward a unique and original argument that Derridian deconstruction can itself provide the basis for a rethinking of the concept of alienation, a concept that has received little serious philosophically engaged attention for several decades.

This book, newly available in paperback, gathers essays written by Geoffrey Bennington since the death of his friend Jacques Derrida in 2004. All continue the ongoing work of elucidating difficult and complex thought, often enough with reference to Derrida's persistent interrogation of the concepts of life and death, mourning and melancholia, and what he sometimes calls 'half-mourning'. Not Half No End relates this 'ethical' interruption of mourning to the persistent but still ill-understood motif of interrupted teleology, which, it is argued here, is definitive of deconstruction in general. This suspension or interruption of the end (which is none other than differance 'itself') has all manner of consequences for our thinking, and for how we attempt to categorize that thinking (as epistemological, ethical, political or aesthetic, for example). Not Half No End moves through all these domains, and the whole of Derrida's rich and varied corpus, in a weave of styles - from the expository and analytic to the autobiographical and confessional - in the ongoing process of deconstruction. Key Features * New collection of essays by major theorist * Expanded readings of late texts by Derrida * Research monograph on mourning and melancholy * First consideration of the legacy of Derrida by a co-author

Derrida and Lacan: Another Writing argues that Jacques Derrida's philosophical understanding of language should be supplemented by Jacques Lacan's psychoanalytic approach to the symbolic order. Lacan adopts a non-philosophical, genetic or developmental approach to the question of language and in doing so isolates a dimension that Derrida cannot properly envisage: the imaginary. Michael Lewis argues that the real must be understood not just in relation to the symbolic but also in relation to the imaginary. The existence of an alternative approach to the real that is other than language allows us to identify the idiosyncrasies of Derrida's purely transcendental approach, an approach that addresses language in terms of its conditions of possibility. Lacan shows us that an attention to the genesis of the symbolic order of language and culture should lead us to understand this real other in a different way.This book relates transcendental thought to the insights of non-philosophical thought, and, more specifically, it proposes a way in which philosophy might relate to the insights of the human and natural sciences. By critically juxtaposing Derrida and Lacan, Derrida and Lacan: Another Writing attempts to systematise Slavoj Zizek's presentation of a Lacanian alternative to Derridean deconstruction.
This work should be of interest to all readers in continental thought and transcendental philosophy, deconstruction, psychoanalysis, and literary studies.

In this book, Shlomo Biderman examines the views, outlooks, and attitudes of two distinct cultures: the West and classical India. He turns to a rich and varied collection of primary sources: the "Rg Veda," the Upanishads, and texts by the Buddhist philosophers N?g?rjuna and Vasubandhu, among others. In studying the West, Biderman considers the Bible and its commentaries, the writings of such philosophers as Plato, Descartes, Berkeley, Kant, and Derrida, and the literature of Kafka, Melville, and Orwell. Additional sources are Mozart's "Don Giovanni" and seminal films like Ingmar Bergman's "Persona."

Biderman uses concrete examples from religion and literature to illustrate the formal aspects of the philosophical problems of transcendence, language, selfhood, and the external world and then demonstrates their plausibility in actual situations. Though his method of analysis is comparative, Biderman does not adopt the disinterested stance of an "ideal" spectator. Rather, Biderman approaches ancient Indian thought and culture from a Western philosophical standpoint to uncover cultural presuppositions that can be difficult to expose from within the culture in question.

The result is a fascinating landmark in the study of Indian and Western thought. Through his comparative prism, Biderman explores the most basic ideas underlying human culture, and his investigation not only sheds light on India's philosophical traditions but also facilitates a deeper understanding of our own.

A philosophical examination of the treatment of logic and God in Lacan's later psychoanalytic theory. In The Not-Two, Lorenzo Chiesa examines the treatment of logic and God in Lacan's later work. Chiesa draws for the most part from Lacan's Seminars of the early 1970s, as they revolve around the axiom "There is no sexual relationship." Chiesa provides both a close reading of Lacan's effort to formalize sexual difference as incompleteness and an assessment of its broader implications for philosophical realism and materialism. Chiesa argues that "There is no sexual relationship" is for Lacan empirically and historically circumscribed by psychoanalysis, yet self-evident in our everyday lives. Lacan believed that we have sex because we love, and that love is a desire to be One in face of the absence of the sexual relationship. Love presupposes a real "not-two." The not-two condenses the idea that our love and sex lives are dictated by the impossibility of fusing man's contradictory being with the heteros of woman as a fundamentally uncountable Other. Sexual liaisons are sustained by a transcendental logic, the so-called phallic function that attempts to overcome this impossibility. Chiesa also focuses on Lacan's critical dialogue with modern science and formal logic, as well as his dismantling of sexuality as considered by mainstream biological discourse. Developing a new logic of sexuation based on incompleteness requires the relinquishing of any alleged logos of life and any teleological evolution. For Lacan, the truth of incompleteness as approached psychoanalytically through sexuality would allow us to go further in debunking traditional onto-theology and replace it with a "para-ontology" yet to be developed. Given the truth of incompleteness, Chiesa asks, can we think such a truth in itself without turning incompleteness into another truth about truth, that is, into yet another figure of God as absolute being?

Philosophy in the middle of the 20th Century, between 1920 and 1968, responded to the cataclysmic events of the time. Thinkers on the Right turned to authoritarian forms of nationalism in search of stable forms of collective identity, will, and purpose. Thinkers on the Left promoted egalitarian forms of humanism under the banner of international communism. Others saw these opposed tendencies as converging in the extinction of the individual and sought to retrieve the ideals of the Enlightenment in ways that critically acknowledged the contradictions of a liberal democracy racked by class, cultural, and racial conflict. Key figures and movements discussed in this volume include Schmitt, Adorno and the Frankfurt School, Arendt, Benjamin, Bataille, French Marxism, Black Existentialism, Saussure and Structuralism, Levi Strauss, Lacan and Late Pragmatism. These individuals and schools of thought responded to this 'modernity crisis' in different ways, but largely focused on what they perceived to be liberal democracy's betrayal of its own rationalist ideals of freedom, equality, and fraternity.

In "Ethics-Politics-Subjectivity," Simon Critchley takes up three questions at the centre of contemporary theoretical debate: What is ethical experience? What can be said of the subject who has this experience? What, if any, is the relation of ethical experience to politics? Through spirited confrontations with major thinkers, such as Lacan, Nancy, Rorty, and, in particular, Levinas and Derrida, Critchley finds answers in a nuanced "ethics of finitude" and defends the political possibilities of deconstruction. Democracy, economics, friendship, and technology are all considered anew in Critchley's bold excursions on the meaning and value of recent French philosophy.

Can the Marxist tradition still provide new resources for understanding the specificity of historical time? This volume proposes to transform our understanding of Marxism by reconnecting with the 'subterranean currents' of plural temporalities that have traversed its development. From Rousseau and Sieyes to Marx, from Bloch to Althusser, from Gramsci to Pasolini and postcolonialism, the chapters in this volume seek both to valorise neglected resources from Marxism's contradictory history, and also to read against the grain its orthodox and heterodox currents.

Undertakes, on the one hand, a history of the concept of the sublime and, on the other, explores the limits of theological thinking, where theology is understood either as a practice arising from faith or from thinking alone. By examining concepts like soul, experience, analogy, and truth, he provokes contemporary Christian theology to a more serious engagement with philosophy.

There is a marked awareness about the language of literature and its meaning both in Indian and Western aesthetic thinking. The aestheticians of both schools hold that the language of literature embodies a significant aspect of human experience, and represents a creative pattern of verbal structure to impart meaning effectively.Modern Western aesthetic thinking, which includes theories like formalism, new criticism, stylistics, structuralism, post-structuralism, deconstruction, discourse analysis, semiotics and dialogic criticism, in one way or another emphasizes the study of the language of literature in order to understand its meaning. Similarly, there is a distinct focus on the language of literature and its meaning in Indian literary theories which include the theory of rasa (aesthetic experience), alamkara (the poetic figure), riti (diction), dhvani (suggestion), vakrokti (oblique expression) and aucitya (propriety). This book explores how the language of literature and its meaning have been dealt with in both Indian and Western aesthetic thinking. In doing so, the study concentrates on Kuntaka's theory of vakrokti and Anandavardhana's theory of dhvani in Indian aesthetic thinking and Russian formalism and deconstruction in Western thinking. The book categorically focuses on the intersection between the theory of vakrokti and Russian formalism and the meeting-point between the theory of dhvani and deconstruction.

This book is a thorough study of Nietzsche's thoughts on nihilism, the history of the concept, the different ways in which he tries to explain his ideas on nihilism, the way these ideas were received in the 20th century, and, ultimately, what these ideas should mean to us. It begins with an exploration of how we can understand the strange situation that Nietzsche, about 130 years ago, predicted that nihilism would break through one or two centuries from then, and why, despite the philosopher describing it as the greatest catastrophe that could befall humankind, we hardly seem to be aware of it, let alone be frightened by it.The book shows that most of us are still living within the old frameworks of faith, and, therefore, can hardly imagine what it would mean if the idea of God (as the summit and summary of all our epistemic, moral, and esthetic beliefs) would become unbelievable. The comfortable situation in which we live allows us to conceive of such a possibility in a rather harmless way: while distancing ourselves from explicit religiosity, we still maintain the old framework in our scientific and humanistic ideals. This book highlights that contemporary science and humanism are not alternatives to, but rather variations of the old metaphysical and Christian faith. The inconceivability of real nihilism is elaborated by showing that people either do not take it seriously enough to feel its threat, or - when it is considered properly - suffer from the threat, and by this very suffering prove to be attached to the old nihilistic structures.Because of this paradoxical situation, this text suggests that the literary imagination might bring us closer to the experience of nihilism than philosophy ever could. This is further elaborated with the help of a novel by Juli Zeh and a play by Samuel Beckett. In the final chapter of the book, Nietzsche's life and philosophy are themselves interpreted as a kind of literary metaphorical presentation of the answer to the question of how to live in an age of nihilism.

Different symbolic traditions have different ways of describing the shift of awareness toward sacred events. While not conforming to familiar states of phenomenality, this shift of awareness corresponds to Turner's liminal phase, Artaud's metaphysical embodiment, Grotowski's "translumination," Brook's "holy theater," and Barba's "transcendent" theater-all of which are linked to the Advaitan taste of a void of conceptions. This book argues that, by allowing to come what Derrida calls the unsayable, the theater of Tom Stoppard, David Henry Hwang, Caryl Churchill, Sam Shepard, Derek Walcott and Girish Karnad induces characters and spectators to deconstruct habitual patterns of perception, attenuate the content of consciousness, and taste the void of conceptions. As the nine plays discussed in this book suggest, the internal observer lies behind all cultural constructs as a silent beyond-ness, and immanently within knowledge as its generative condition of unknowingness. The unsayable (and the language used to convey it) that Derrida finds in literature has clear affinities with the Brahman-Atman of Advaita Vedanta. Derridean deconstruction contains as a subtext the structure of consciousness that it both veils with the undecidable trappings of the mind and allows to come as an unsayable secret through a play of difference. Although Derrida views theater and the text as mutually deconstructing and claims that presence or unity "has always already begun to represent itself," the six playwrights discussed here show that cultural performance indeed points through its universally ambiguous and symbolic types toward a trans-verbal, trans-cultural wholeness.

In this volume, Mark Bevir argues that postfoundationalism is compatible with humanism and historicism. He shows how postmodernists, especially Derrida and Foucault, drew on structuralism and the avant-garde in ways that led them to downplay human agency and historical context. He then explores how we today might recover and rethink humanism and historicism. And, finally, he discusses the critical and ethical practices that such ideas might inspire.

Distinguished critic reads Derrida's early texts in terms of sexual difference, the uncanny and psychoanalysis The first complete translation into English of Sarah Kofman's only book length study of her former teacher demonstrates the essentially affirmative and open ended nature of Derridean deconstruction. It also shows the ways in which Kofman's thinking shaped Derrida's work, especially around the topic of sexual difference. This volume will help English readers to reconsider the relation of deconstruction to current political theory as well as to research into the post human, biopolitics, globalised political theory, and the on going transformation and displacement of philosophy by the methods of cultural studies. Readings of Derrida will help redress a gap in Derrida scholarship, as well as highlight Kofman's contribution to 20th century French feminism. English complete translation of an incisive work on Derrida by a significant French feminist critic; situates Derrida's ideas in original relation to Freud, Plato, sexual difference and political philosophy; covers all the major works for which Derrida is best known and the introduction sets Kofman's work in today's theoretical context.