Gentleness is an enigma. Taken up in a double movement of welcoming and giving, it appears on the threshold of passages signed off by birth and death. Because it has its degrees of intensity, because it is a symbolic force, and because it has a transformative ability over things and beings, it is a power. The simplicity of gentleness is misleading. It is an active passivity that may become an extraordinary force of symbolic resistance and, as such, become central to both ethics and politics. Gentleness is a force of secret life-giving transformation linked to what the ancients called potentiality. In our day, gentleness is sold to us under its related form of diluted mawkishness. By infantilizing it our era denies it. This is how we try to overcome the high demands of its subtlety-no longer by fighting it, but by enfeebling it. Language itself is therefore perverted: what our society intends to give the human beings that it crushes "gently," it does in the name of the highest values: happiness, truth, security. From listening to those who come to me and confide their despair, I have heard it expressed in every lived experience. I have felt its force of resistance and its intangible magic. In mediating its relation to the world, it appears that its intelligence carries life, saves and amplifies it.

When Anne Dufourmantelle drowned in a heroic attempt to save two children caught in rough seas, obituaries around the world rarely failed to recall that she was the author of a book entitled In Praise of Risk, implying that her death confirmed the ancient adage that to philosophize is to learn how to die. Now available in English, this magnificent and already much-discussed book indeed offers a trenchant critique of the psychic work the modern world devotes to avoiding risk. Yet this is not a book on how to die but on how to live. For Dufourmantelle, risk entails an encounter not with an external threat to life but with something hidden in life that conditions our approach to such ordinary risks as disobedience, passion, addiction, leaving family, and solitude Keeping jargon to a minimum, Dufourmantelle weaves philosophical reflections together with clinical case histories. The everyday fears, traumas, and resistances that therapy addresses brush up against such broader concerns as terrorism, insurance, addiction, artistic creation, and political revolution. Taking up a project than joins the work of many French thinkers, such as Jacques Lacan, Jacques Derrida, Jean-Luc Nancy, Helene Cixous, Giorgio Agamben, and Catherine Malabou, Dufourmantelle works to dislodge Western philosophy, psychoanalysis, ethics, and politics from the redemptive logic of sacrifice. She discovers the kernel of a future beyond annihilation where one might least expect to find it, hidden in the unconscious. In an era defined by enhanced security measures, border walls, trigger warnings, and endless litigation, Dufourmantelle's masterwork provides a much-needed celebration of the risks that define what it means to live.

These two lectures by Jacques Derrida, "Foreigner Question" and "Step of Hospitality/No Hospitality," derive from a series of seminars on "hospitality" conducted by Derrida in Paris, January 1996. His seminars, in France and in America, have become something of an institution over the years, the place where he presents the ongoing evolution of his thought in a remarkable combination of thoroughly mapped-out positions, sketches of new material, and exchanges with students and interlocutors.
As has become a pattern in Derrida's recent work, the form of this presentation is a self-conscious enactment of its content. The book consists of two texts on facing pages. "Invitation" by Anne Dufourmantelle appears on the left (an invitation that of course originates in a response), clarifying and inflecting Derrida's "response" on the right. The interaction between them not only enacts the "hospitality" under discussion, but preserves something of the rhythms of teaching.
The volume also characteristically combines careful readings of canonical texts and philosophical topics with attention to the most salient events in the contemporary world, using "hospitality" as a means of rethinking a range of political and ethical situations. "Hospitality" is viewed as a question of what arrives at the borders, in the initial surprise of contact with an other, a stranger, a foreigner. For example, Antigone is revisited in light of the question of impossible mourning; "Oedipus at Colonus" is read via concerns that also apply to teletechnology; the trial of Socrates is brought into conjunction with the televised funeral of Francois Mitterrand.

Finalist, French-American Foundation Translation Prize In an age that prizes political and personal transparency, In Defense of Secrets champions the secret as what permits relation and ensures our humanity. Psychoanalyst and philosopher Anne Dufourmantelle drowned in 2017 in an attempt to rescue two children caught in the ocean. Her work lives on, though, in this provocative and necessary book. Through etymologies and case studies, personal history and incisive commentary on contemporary society, In Defense of Secrets returns us to the fundamental psychic scene of the secret. The secret, for Dufourmantelle, is not a code to be cracked or a firewall to be penetrated but a dynamic and powerful entity that permits relation and that ensures our humanity. Tracking the secret though art and literature, philosophy, psychoanalysis, and sociology, from the Inquisition to the present, Dufourmantelle's writing spirals around the question of the secret's value. In our age, when political and personal transparency seem to be prized above all-lives posted on the Internet, information leaked, whistles blown, taboos absent except with respect to the secret itself-In Defense of Secrets champions what remains hidden, private, veiled, hushed, just out of sight. The secret is on the side of nature, not science; organic growth, not technology; love's generosity, not knowledge's grasp. For Dufourmantelle, the secret is a powerful and dynamic thing: deadly if unheard or misused, perhaps, but equally the source of creativity and of ethics. An ethics of the secret, we can hear her say, means listening hard and sensitively, respecting the secret in its secret essence, unafraid of it and open to what it has to say.

These two lectures by Jacques Derrida, "Foreigner Question" and "Step of Hospitality/No Hospitality," derive from a series of seminars on "hospitality" conducted by Derrida in Paris, January 1996. His seminars, in France and in America, have become something of an institution over the years, the place where he presents the ongoing evolution of his thought in a remarkable combination of thoroughly mapped-out positions, sketches of new material, and exchanges with students and interlocutors.
As has become a pattern in Derrida's recent work, the form of this presentation is a self-conscious enactment of its content. The book consists of two texts on facing pages. "Invitation" by Anne Dufourmantelle appears on the left (an invitation that of course originates in a response), clarifying and inflecting Derrida's "response" on the right. The interaction between them not only enacts the "hospitality" under discussion, but preserves something of the rhythms of teaching.
The volume also characteristically combines careful readings of canonical texts and philosophical topics with attention to the most salient events in the contemporary world, using "hospitality" as a means of rethinking a range of political and ethical situations. "Hospitality" is viewed as a question of what arrives at the borders, in the initial surprise of contact with an other, a stranger, a foreigner. For example, Antigone is revisited in light of the question of impossible mourning; "Oedipus at Colonus" is read via concerns that also apply to teletechnology; the trial of Socrates is brought into conjunction with the televised funeral of Francois Mitterrand.

Finalist, French-American Foundation Translation Prize In an age that prizes political and personal transparency, In Defense of Secrets champions the secret as what permits relation and ensures our humanity. Psychoanalyst and philosopher Anne Dufourmantelle drowned in 2017 in an attempt to rescue two children caught in the ocean. Her work lives on, though, in this provocative and necessary book. Through etymologies and case studies, personal history and incisive commentary on contemporary society, In Defense of Secrets returns us to the fundamental psychic scene of the secret. The secret, for Dufourmantelle, is not a code to be cracked or a firewall to be penetrated but a dynamic and powerful entity that permits relation and that ensures our humanity. Tracking the secret though art and literature, philosophy, psychoanalysis, and sociology, from the Inquisition to the present, Dufourmantelle's writing spirals around the question of the secret's value. In our age, when political and personal transparency seem to be prized above all-lives posted on the Internet, information leaked, whistles blown, taboos absent except with respect to the secret itself-In Defense of Secrets champions what remains hidden, private, veiled, hushed, just out of sight. The secret is on the side of nature, not science; organic growth, not technology; love's generosity, not knowledge's grasp. For Dufourmantelle, the secret is a powerful and dynamic thing: deadly if unheard or misused, perhaps, but equally the source of creativity and of ethics. An ethics of the secret, we can hear her say, means listening hard and sensitively, respecting the secret in its secret essence, unafraid of it and open to what it has to say.

When Anne Dufourmantelle drowned in a heroic attempt to save two children caught in rough seas, obituaries around the world rarely failed to recall that she was the author of a book entitled In Praise of Risk, implying that her death confirmed the ancient adage that to philosophize is to learn how to die. Now available in English, this magnificent and already much-discussed book indeed offers a trenchant critique of the psychic work the modern world devotes to avoiding risk. Yet this is not a book on how to die but on how to live. For Dufourmantelle, risk entails an encounter not with an external threat to life but with something hidden in life that conditions our approach to such ordinary risks as disobedience, passion, addiction, leaving family, and solitude Keeping jargon to a minimum, Dufourmantelle weaves philosophical reflections together with clinical case histories. The everyday fears, traumas, and resistances that therapy addresses brush up against such broader concerns as terrorism, insurance, addiction, artistic creation, and political revolution. Taking up a project than joins the work of many French thinkers, such as Jacques Lacan, Jacques Derrida, Jean-Luc Nancy, Helene Cixous, Giorgio Agamben, and Catherine Malabou, Dufourmantelle works to dislodge Western philosophy, psychoanalysis, ethics, and politics from the redemptive logic of sacrifice. She discovers the kernel of a future beyond annihilation where one might least expect to find it, hidden in the unconscious. In an era defined by enhanced security measures, border walls, trigger warnings, and endless litigation, Dufourmantelle's masterwork provides a much-needed celebration of the risks that define what it means to live.

Gentleness is an enigma. Taken up in a double movement of welcoming and giving, it appears on the threshold of passages signed off by birth and death. Because it has its degrees of intensity, because it is a symbolic force, and because it has a transformative ability over things and beings, it is a power. The simplicity of gentleness is misleading. It is an active passivity that may become an extraordinary force of symbolic resistance and, as such, become central to both ethics and politics. Gentleness is a force of secret life-giving transformation linked to what the ancients called potentiality. In our day, gentleness is sold to us under its related form of diluted mawkishness. By infantilizing it our era denies it. This is how we try to overcome the high demands of its subtlety-no longer by fighting it, but by enfeebling it. Language itself is therefore perverted: what our society intends to give the human beings that it crushes "gently," it does in the name of the highest values: happiness, truth, security. From listening to those who come to me and confide their despair, I have heard it expressed in every lived experience. I have felt its force of resistance and its intangible magic. In mediating its relation to the world, it appears that its intelligence carries life, saves and amplifies it.

International interest in the work of Avital Ronell has expressed itself in reviews, articles, essays, and dissertations. For "Fighting Theory, " psychoanalyst and philosopher Anne Dufourmantelle conducted twelve interviews with Ronell, each focused on a key topic in one of Ronell's books or on a set of issues that run throughout her work.

What do philosophy and literary studies have to learn from each other? How does Ronell place her work within gender studies? What does psychoanalysis have to contribute to contemporary thought? What propels one in our day to Nietzsche, Derrida, Nancy, Bataille, and other philosophical writers? How important are courage and revolt? Ronell's discussions of such issues are candid, thoughtful, and often personal, bringing together elements from several texts, illuminating hints about them, and providing her up-to-date reflections on what she had written earlier.

Intense and often ironic, "Fighting Theory" is a poignant self-reflection of the worlds and walls against which Avital Ronell crashed.

International interest in the work of Avital Ronell has expressed itself in reviews, articles, essays, and dissertations. For "Fighting Theory, " psychoanalyst and philosopher Anne Dufourmantelle conducted twelve interviews with Ronell, each focused on a key topic in one of Ronell's books or on a set of issues that run throughout her work.

What do philosophy and literary studies have to learn from each other? How does Ronell place her work within gender studies? What does psychoanalysis have to contribute to contemporary thought? What propels one in our day to Nietzsche, Derrida, Nancy, Bataille, and other philosophical writers? How important are courage and revolt? Ronell's discussions of such issues are candid, thoughtful, and often personal, bringing together elements from several texts, illuminating hints about them, and providing her up-to-date reflections on what she had written earlier.

Intense and often ironic, "Fighting Theory" is a poignant self-reflection of the worlds and walls against which Avital Ronell crashed.

Bringing sex and philosophy together on a blind date, Anne Dufourmantelle\u2019s provocative study uses this analogy to uncover and examine philosophy\u2019s blind spot. Delightful and startling comparisons spring from the date: both sex and philosophy are dangerous, both are socially subversive, and both are obsessions. Although sex and philosophy have much in common, however, they have scarcely known one another until now. Socrates and Diogenes had little to say about sex, and although it was notoriously explored by the Marquis de Sade, this study explains why philosophy has never been fully sexualized nor sex really philosophized. Blind Date highlights the marked deletion of sexual topics and themes from philosophical works, while also opening doors for their union. Inviting readers to remember that thought does not require repressed desire, Dufourmantelle argues that sex is everywhere, and it affects all kinds of thinking.