We defy augury. There’s a special providence in the fall of a sparrow. If it be now, ’tis not to come … the readiness is all. Under the sign of Hamlet’s last act, Hélène Cixous, in her eightieth year, launched her new book—and the latest chapter in her Human Comedy, her Search for Lost Time. Surely one of the most delightful, in its exposure of the seams of her extraordinary craft, We Defy Augury finds the reader among familiar faces. In these pages we encounter Eve, the indomitable mother; Jacques Derrida, the faithful friend; children, neighbors; and always the literary forebears: Montaigne, Diderot, Proust, and, in one moving passage, Erich Maria Remarque. We Defy Augury moves easily from Cixous’s Algerian childhood, to Bacharach in the Rhineland, to, eerily, the Windows on the World restaurant atop the World Trade Center, in the year 2000. In one of the most astonishing passages in this tour-de-force performance of the art of digression, Cixous proclaims: “My books are free in their movements and in their choice of routes […] They are the product of many makers, dreamed, dictated, cobbled together.� This unique experience, which could only have come from the pen of Cixous, is now available in English, and readers are sure to delight in this latest work by one of France’s most celebrated writer-philosophers.  

A genre-defying book from one of France's most well-known philosopher-writers. In the Lower Saxony region of northwestern Germany sits the city of Osnabruck. This is where, in 1648, the Peace of Westphalia was signed, bringing the Thirty Years' War and one of the most calamitous periods of European history to an end. But the city was later to witness another calamity. Today, as one walks through Old Synagogue Street in a rich neighborhood of Osnabruck, one might miss noticing a pile of pale stones held together by chicken wire that sits between two fashionable homes. These are the well-kept ruins from behind which stares a gaping space-a place of memory and oblivion. Four polished plaques tell the tale of the horror-filled night of November 9, 1938-today known as Kristallnacht-when the synagogue that had stood on this spot was desecrated, looted, set on fire, and eventually demolished by Hitler's forces. On the same day, ninety parishioners were imprisoned by the Gestapo and eventually sent to the Buchenwald concentration camp. Osnabruck was also home to Eve Klein, a member of the city's early-twentieth-century Jewish community and the mother of author Helene Cixous. In Well-Kept Ruins, Cixous returns to the historic city in 2019 and reflects on the remains of the synagogue that "express the life lost, the life kept." Walking the streets of the city, plumbing the depths of the past along with her own family's history, looking deep into the future, and punctuating her poetic prose with haunting photographs, Cixous explores the ruins at the heart of humanity. Part memoir, part philosophical meditation, Well-Kept Ruins is a genre-defying and timely reflection of the contemporary human condition.

An experiment with the sonnet form by one of the foremost French poets of his generation. Yves Bonnefoy has wowed the literary world for decades with his diffuse volumes. First published in France in 2008, The Anchor’s Long Chain is an indispensable addition to his oeuvre. Enriching Bonnefoy’s earlier work, the volume, translated by Beverley Bie Brahic, also innovates, including an unprecedented sequence of nineteen sonnets. These sonnets combine the strictness of the form with the freedom to vary line length and create evocative fragments. Compressed, emotionally powerful, and allusive, the poems are also autobiographical—but only in glimpses. Throughout, Bonnefoy conjures up life’s eternal questions with each new poem. Longer, discursive pieces, including the title poem’s meditation on a prehistoric stone circle and a legend about a ship, are also part of this volume, as are a number of poetic prose pieces in which Bonnefoy, like several of his great French predecessors, excels. Long-time fans will find much to praise here, while newer readers will quickly find themselves under the spell of Bonnefoy’s powerful, discursive poetry.  

Manhattan is the tale of a young French scholar who travels to the United States in 1965 on a Fulbright Fellowship to consult the manuscripts of beloved authors. In Yale University’s Beinecke Library, tantalized by the conversational and epistolary brilliance of a fellow researcher, she is lured into a picaresque and tragic adventure. Meanwhile, back in France, her children and no-nonsense mother await her return. A young European intellectual’s first contact with America and the city of New York are the background of this story. The experience of Manhattan haunts this labyrinth of a book as, over a period of thirty-five years, its narrator visits and revisits Central Park and a half-buried squirrel, the Statue of Liberty and a never again to be found hotel in the vicinity of Morningside Heights: a journey into memory in which everything is never the same. Traveling from library to library, France to the United States, Shakespeare to Kafka to Joyce, Manhattan deploys with gusto all the techniques for which Cixous’s fiction and essays are known: rapid juxtapositions of time and place, narrative and description, analysis and philosophical reflection. It investigates subjects Cixous has spent her life probing: reading, writing, and the “omnipotence-other� seductions of literature; a family’s flight from Nazi Germany and postcolonial Algeria; childhood, motherhood, and, not least, the strange experience of falling in love with a counterfeit genius.

Widely considered the foremost French poet of his generation, Yves Bonnefoy has wowed the literary world for decades with his diffuse volumes. First published in France in 2008, The Anchor's Long Chain is an indispensable addition to his oeuvre. Enriching Bonnefoy's earlier work, the volume, translated by Beverley Bie Brahic, also innovates, including an unprecedented sequence of nineteen sonnets. These sonnets combine the strictness of the form with the freedom to vary line length and create evocative fragments. Compressed, emotionally powerful, and allusive, the poems are also autobiographical-but only in glimpses. Throughout, Bonnefoy conjures up life's eternal questions with each new poem. Longer, discursive pieces, including the title poem's meditation on a prehistoric stone circle and a legend about a ship, are also part of this volume, as are a number of poetic prose pieces in which Bonnefoy, like several of his great French predecessors, excels. Long-time fans will find much to praise here, while newer readers will quickly find themselves under the spell of Bonnefoy's powerful, discursive poetry. Praise for Bonnefoy "Few exceptions of contemporary French letters deserve the attention of the reading public in America more than Bonnefoy...His writings are an important lighthouse on the contemporary cultural coastline."-Hudson Review "Bonnefoy's poems, prose, texts, and penetrating essays have never ceased to stimulate both the writing of French poetry and the discussion of what its deepest purpose should be...He is one of the rare contemporary authors for whom writing does not-or should not-conclude in utter despair, but rather in the tendering of hope."- France Magazine

A beautiful collection of poems from various styles and genres by France's foremost poet, Yves Bonnefoy. Praised by Paul Auster as “one of the rare poets in the history of literature to have sustained the highest level of artistic excellence throughout an entire lifetime,� Yves Bonnefoy is widely considered the foremost French poet of his generation. Proving that his prose is just as lyrical, Rue Traversière, written in 1977, is one of his most harmonious works. Each of the fifteen discrete or linked texts, whose lengths range from brief notations to long, intense, self-questioning pages, is a work of art in its own right: brief and richly suggestive as haiku, or long and intricately wrought in syntax and thought; and all are as rewarding in their sounds and rhythms, and their lightning flashes of insight, as any sonnet. “I can write all I like; I am also the person who looks at the map of the city of his childhood and doesn’t understand,� says the section that gives the book its title, as he revisits childhood cityscapes and explores the tricks memory plays on us. A mixture of genres—the prose poem, the personal essay, quasi-philosophical reflections on time, memory, and art—this is a book of both epigrammatic concision and dreamlike narratives that meander with the poet’s thought as he struggles to understand and express some of the undercurrents of human life. The book’s layered texts echo and elaborate on one another, as well as on aspects of Bonnefoy’s own poetics and thought.  

"Baudelaire is indeed the greatest exemplar in modern poetry in any language," said T. S. Eliot. We experience Baudelaire in myriad ways through his multifaceted writing. His sensuous poems--dreams of escape to an impossible, preferably tropical, elsewhere--draw us in with their descriptive and perceptual richness. There is also the bitter, compassionate, and desolate Baudelaire. Ultimately, Baudelaire's true genius might reside in his expressive force and in the tension between his passions and intellect. The latter is most evident in his control of rhetoric and poetic form, and--given the poems' density of language, thought, and feeling--his astonishing clarity. This new English rendition of Baudelaire by award-winning translator Beverley Bie Brahic includes poems from his celebrated volumes: Les Fleurs du mal, Les Epaves, Le Spleen de Paris, and Paradis artificiels. It also includes several of his prose poems, as well as an excerpt from his famous essay on wine and hashish. The poems in verse have Baudelaire's French originals on facing pages; the prose poems, unaccompanied by their originals, are printed near the poems in verse with which they resonate. Complete with the translator's illuminating introduction and notes, this beautifully crafted volume is an important addition to Baudelaire's work in English translation.

Yves Bonnefoy is one of the greatest living voices of contemporary French poetry. In this, his sixth book published by Seagull Books, he explores in profound new ways the mysteries of human consciousness. Readers find snatches of conversations overheard, dropped without any possible conclusion each pregnant with half-hidden, half-visible meaning. Limpid, punctuated with silences, the poems of Ursa Major are like stones picked up, turned over and set back down on the edge of life."Countless voices traverse us; endless, almost, as the meanders of dreams or the starry scintillations of summer nights. Only listen, and a few words rise from the murmur, referring to precise things, making allusions one would like to understand, offering opinions perhaps worth mulling over." With these words Bonnefoy introduces the collection, newly available in English by the master translator Beverly Bie Brahic. This deeply moving sequence of prose poems invites readers to attend to the multitudinous voices that carry on their conversations within us, to trust them "just as on summer nights we would lie down in the grass of the meadow, behind our houses, to go forth among the millions of stars with a feeling of falling."

From the publication of his first book in 1953, Yves Bonnefoy has been considered the most important and influential French poet since World War II. A prolific writer, critic, and translator, Bonnefoy continues to compose groundbreaking new work sixty years later, constantly offering his readers what Paul Auster has called "the highest level of artistic excellence." In The Present Hour, Bonnefoy's latest collection, a personal narrative surfaces in splinters and shards. Every word from Bonnefoy is multifaceted, like the fragmented figures seen from different angles in cubist painting--as befits a poet who has written extensively about artists such as Goya, Picasso, Braque, and Gris. Throughout this moving collection, Bonnefoy's poems echo each other, returning to and elaborating upon key images, thoughts, feelings, and people. Intriguing and enigmatic, this mixture of sonnet sequences and prose poems--or, as Bonnefoy sees them, "dream texts"--move from his meditations on friendship and friends like Jorge Luis Borges to a long, discursive work in free verse that is a self-reflection on his thought and process. These poems are the ultimate condensation of Bonnefoy's ninety years of life and writing and they will be a valuable addition to the canon of his writings available in English. "Beverley Bie Brahic does a splendid job of translating the latest work of Yves Bonnefoy. She catches his unique combination of human detail and a groping for the beyond. . . . Brahic does full justice to the profoundly moving text--with its frequent shifts between the personal and the searchingly philosophical."--Joseph Frank, author of Responses to Modernity: Essays in the Politics of Culture

'Madame Martin will throw back her shutters at eight...' With these words Beverley Bie Brahic opens The Hotel Eden, a book about seeing the world. She moves through - Paris, the French provinces, the American west coast - in the spirit of a flaneur, going about her daily life alert to the variety and mystery of human experience: the soup kitchens, the Luxembourg Gardens and the Latin Quarter, the refugees, works of art and areas of damage. The title poem pays a debt to Joseph Cornell, the master of the assemblage, whose 'The Hotel Eden' discloses a stuffed parrot and other objects under glass. The eye - the poem - assembles them but cannot tell their intended story. It tells a story all the same. 'On the tip of God's tongue, the bird waits to be named.' This is a book of revelatory indirections, of unexpected moons, creatures, passions, rituals and histories, of days rich in disclosures and in hints of revelation.

From the publication of his first book in 1953, Yves Bonnefoy has been considered the most important and influential French poet since World War II. A prolific writer, critic, and translator, Bonnefoy continues to compose groundbreaking new work sixty years later, constantly offering his readers what Paul Auster has called "the highest level of artistic excellence." In The Present Hour, Bonnefoy's latest collection, a personal narrative surfaces in splinters and shards. Every word from Bonnefoy is multifaceted, like the fragmented figures seen from different angles in cubist painting-as befits a poet who has written extensively about artists such as Goya, Picasso, Braque, and Gris. Throughout this moving collection, Bonnefoy's poems echo each other, returning to and elaborating upon key images, thoughts, feelings, and people. Intriguing and enigmatic, this mixture of sonnet sequences and prose poems - or, as Bonnefoy sees them, "dream texts" - moves from his meditations on friendship and friends like Jorge Luis Borges to a long, discursive work in free verse that is a reflection on his thought and process. These poems are the ultimate condensation of Bonnefoy's life in writing, and they will be a valuable addition to the canon of his writings available in English.

"Unlike Freud, I do not claim that religion is just an illusion and a source of neurosis. The time has come to recognize, without being afraid of 'frightening' either the faithful or the agnostics, that the history of Christianity prepared the world for humanism."

So writes Julia Kristeva in this provocative work, which skillfully upends our entrenched ideas about religion, belief, and the thought and work of a renowned psychoanalyst and critic. With dialogue and essay, Kristeva analyzes our "incredible need to believe"--the inexorable push toward faith that, for Kristeva, lies at the heart of the psyche and the history of society. Examining the lives, theories, and convictions of Saint Teresa of Avila, Sigmund Freud, Donald Winnicott, Hannah Arendt, and other individuals, she investigates the intersection between the desire for God and the shadowy zone in which belief resides.

Kristeva suggests that human beings are formed by their need to believe, beginning with our first attempts at speech and following through to our adolescent search for identity and meaning. Kristeva then applies her insight to contemporary religious clashes and the plight of immigrant populations, especially those of Islamic origin. Even if we no longer have faith in God, Kristeva argues, we must believe in human destiny and creative possibility. Reclaiming Christianity's openness to self-questioning and the search for knowledge, Kristeva urges a "new kind of politics," one that restores the integrity of the human community.

Who can say "I am Jewish?" What does "Jew" mean? What especially does it mean for Jacques Derrida, founder of deconstruction, scoffer at boundaries and fixed identities, explorer of the indeterminate and undecidable? In "Portrait of Jacques Derrida as a Young Jewish Saint," French feminist philosopher H?l?ne Cixous follows the intertwined threads of Jewishness and non-Jewishness that play through the life and works of one of the greatest living philosophers.

Cixous is a lifelong friend of Derrida. They both grew up as French Jews in Algeria and share a "belonging constituted of exclusion and nonbelonging" -- not Algerian, rejected by France, their Jewishness concealed or acculturated. In Derrida's family "one never said 'circumcision'but 'baptism, 'not 'Bar Mitzvah'but 'communion.'" Judaism cloaked in Catholicism is one example of the undecidability of identity that influenced the thinker whom Cixous calls a "Jewish Saint."

An intellectual contemporary of Derrida, Cixous's ideas on writing have an affinity with his philosophy of deconstruction, which sought to overturn binary oppositions -- such as man/woman, or Jew/non-Jew -- and blur boundaries of exclusion inherent in Western thought. In portraying Derrida, Cixous uses metonymy, alliteration, rhyme, neologisms, and puns to keep the text in constant motion, freeing language from any rigidity of meaning. In this way she writes a portrait of "Derrida in flight," slipping from one appearance to the next, unable to be fixed in one spot, yet encompassing each point he passes. From the circumcision act to family relationships, through Derrida's works to those of Celan, Rousseau, and Beaumarchais, Cixous effortlessly merges biography and textual commentary in this playful portrait of the man, his works, and being (or not being) Jewish.

"Unlike Freud, I do not claim that religion is just an illusion and a source of neurosis. The time has come to recognize, without being afraid of 'frightening' either the faithful or the agnostics, that the history of Christianity prepared the world for humanism."

So writes Julia Kristeva in this provocative work, which skillfully upends our entrenched ideas about religion, belief, and the thought and work of a renowned psychoanalyst and critic. With dialogue and essay, Kristeva analyzes our "incredible need to believe"--the inexorable push toward faith that, for Kristeva, lies at the heart of the psyche and the history of society. Examining the lives, theories, and convictions of Saint Teresa of Avila, Sigmund Freud, Donald Winnicott, Hannah Arendt, and other individuals, she investigates the intersection between the desire for God and the shadowy zone in which belief resides.

Kristeva suggests that human beings are formed by their need to believe, beginning with our first attempts at speech and following through to our adolescent search for identity and meaning. Kristeva then applies her insight to contemporary religious clashes and the plight of immigrant populations, especially those of Islamic origin. Even if we no longer have faith in God, Kristeva argues, we must believe in human destiny and creative possibility. Reclaiming Christianity's openness to self-questioning and the search for knowledge, Kristeva urges a "new kind of politics," one that restores the integrity of the human community.

Who can say "I am Jewish?" What does "Jew" mean? What especially does it mean for Jacques Derrida, founder of deconstruction, scoffer at boundaries and fixed identities, explorer of the indeterminate and undecidable? In "Portrait of Jacques Derrida as a Young Jewish Saint," French feminist philosopher H?l?ne Cixous follows the intertwined threads of Jewishness and non-Jewishness that play through the life and works of one of the greatest living philosophers.

Cixous is a lifelong friend of Derrida. They both grew up as French Jews in Algeria and share a "belonging constituted of exclusion and nonbelonging" -- not Algerian, rejected by France, their Jewishness concealed or acculturated. In Derrida's family "one never said 'circumcision'but 'baptism, 'not 'Bar Mitzvah'but 'communion.'" Judaism cloaked in Catholicism is one example of the undecidability of identity that influenced the thinker whom Cixous calls a "Jewish Saint."

An intellectual contemporary of Derrida, Cixous's ideas on writing have an affinity with his philosophy of deconstruction, which sought to overturn binary oppositions -- such as man/woman, or Jew/non-Jew -- and blur boundaries of exclusion inherent in Western thought. In portraying Derrida, Cixous uses metonymy, alliteration, rhyme, neologisms, and puns to keep the text in constant motion, freeing language from any rigidity of meaning. In this way she writes a portrait of "Derrida in flight," slipping from one appearance to the next, unable to be fixed in one spot, yet encompassing each point he passes. From the circumcision act to family relationships, through Derrida's works to those of Celan, Rousseau, and Beaumarchais, Cixous effortlessly merges biography and textual commentary in this playful portrait of the man, his works, and being (or not being) Jewish.

He insists on my dreams, on my letters, on my Hs on my Cs, on my Js, on my Gs. G, G, G, G, jet ! A" You are my insister A" he says. A" You are my insister A" I say. No one has performed more learned yet more innocent pirouettes around words, letters, no one has ever managed to get French more joyously drunk, giving philosophy the full measure of its greatness once and for all, its tragic, its comic spell. [I never read him without being appalled at my urge to laugh with enchantment.]' Helene Cixous ORIGINAL TEXT BY DERRIDA TRANSLATED INTO ENGLISH FOR THE FIRST TIME In this book Derrida responds to the work Dream I Tell You by Helene Cixous, using it to explore the nature of the literary archive, the production of literature and Cixous' genius. These texts allow the reader to puzzle the genealogy of deconstruction and to consider the importance of the poetic and sexual difference to the entirety of Derrida's work. They also demonstrate that, as Derrida admits, he has always been a devotee of Cixous. Key Features: *The single most important work to address Helene Cixous' contribution to French thought. *Charts the influence of Cixous and Derrida on each other.

All the time when I lived in Algeria, my native country, I dreamt of one day arriving in Algeria. Born in Oran, Algeria, Helene Cixous spent her childhood in France's former colony. ""Reveries of the Wild Woman"" is her visceral memoir of a preadolescence that shaped her with intense feelings of alienation, yet also contributed, in a paradoxically essential way, to her development as a writer and philosopher. Born to a French father and an Austro-German mother, both Jews, Cixous experienced a childhood fraught with racial and gender crisis. In her moving story she recounts how small events - a new dog, the gift of a bicycle - reverberate decades later as symbols filled with social and psychological meaning. She and her family endure a double alienation, by Algerians for being French and by the French for being Jewish, and Cixous builds her story on the themes of isolation and exclusion she felt in particular under the Vichy government and during the Algerian Civil War. Yet she also concedes that memories of Algeria awaken in her a longing for her home country, and ponders how that stormy relationship has influenced her life and thought. A meditation on postcolonial identity and gender, ""Reveries of the Wild Woman"" is also a poignant recollection of how a girl's childhood is, indeed, author to the woman.