The life of legendary revolutionary fighter and journalist Larisa Reisner (1895-1926) is set against the world-shaking events of 1917, and draws on material recently released from the Soviet archives to tell her story through the memories of those close to her, her own voluminous writings, and her six books, to be published together in translation for the first time by Brill with this biography.

In this book Bruno Latour calls upon Christians to join the struggle to avert a climate catastrophe.  First and foremost, Christians need to overcome their lack of interest in ‘earthly things’ and pay attention to the Earth at a time when it is being neglected.  He also urges Christians to renew their understanding of their faith in the context of the new image of the world that has emerged from Earth system science – that of a world in which the myriad of beings that inhabit the world are interdependent and living in close proximity on a slender, fragile membrane on the surface of the planet.  This new image of the world cannot fail to have an impact on the sciences, on politics and on religion, just as, in earlier centuries, the cosmology of Copernicus and Galileo upset the old order.  Latour sees the ecological crisis, and the cosmological mutation that it entails, as an opportunity to convey anew, to the largest possible audience, the tradition of Christianity as it has never been appreciated before, by bringing to bear the lessons of eschatology on the great crisis that looms before us all.

"She burst across the revolutionary sky like a blazing meteor, dazzling all in her path," Trotsky wrote. For the poet Boris Pasternak, she was Lara, the heroine of his novel Doctor Zhivago. Commissar, revolutionary fighter, espionage agent, journalist, Larisa Reisner (1895-1926) was a model for the 'new woman' of the Russian Revolution, and one of its most popular and brilliant writers, whose works were published in mass editions and read by millions. In this sweeping biography, Cathy Porter sets her life against the backdrop of the world-shaking events of 1917. Drawing on material recently released from the Soviet archives, Porter tells Reisner's story through the memories of those close to her, her own voluminous writings, and her six books--published for the first time together with this biography.

Economic inequalities are among the greatest human rights challenges the world faces today due to the past four decades of neoliberal policy dominance. Globally, there are now over 2,000 billionaires, while 3.4 billion people live below the poverty line of US $5.50 per day. Many human rights scholars and practitioners read these statistics with alarm, asking what impact such extreme inequalities have on realizing human rights and what role, if any, should human rights have in challenging them? This edited volume examines these questions from multiple disciplinary perspectives, seeking to uncover the relationships between human rights and economic inequalities, and the barriers and pathways to greater economic equality and full enjoyment of human rights for all. The volume is a unique contribution to the emerging literature on human rights and economic inequality, as it is interdisciplinary, global in reach and extends to several under-researched areas in the field.

Economic inequalities are among the greatest human rights challenges the world faces today due to the past four decades of neoliberal policy dominance. Globally, there are now over 2,000 billionaires, while 3.4 billion people live below the poverty line of US $5.50 per day. Many human rights scholars and practitioners read these statistics with alarm, asking what impact such extreme inequalities have on realizing human rights and what role, if any, should human rights have in challenging them? This edited volume examines these questions from multiple disciplinary perspectives, seeking to uncover the relationships between human rights and economic inequalities, and the barriers and pathways to greater economic equality and full enjoyment of human rights for all. The volume is a unique contribution to the emerging literature on human rights and economic inequality, as it is interdisciplinary, global in reach and extends to several under-researched areas in the field.

In this book Bruno Latour calls upon Christians to join the struggle to avert a climate catastrophe.  First and foremost, Christians need to overcome their lack of interest in ‘earthly things’ and pay attention to the Earth at a time when it is being neglected.  He also urges Christians to renew their understanding of their faith in the context of the new image of the world that has emerged from Earth system science – that of a world in which the myriad of beings that inhabit the world are interdependent and living in close proximity on a slender, fragile membrane on the surface of the planet.  This new image of the world cannot fail to have an impact on the sciences, on politics and on religion, just as, in earlier centuries, the cosmology of Copernicus and Galileo upset the old order.  Latour sees the ecological crisis, and the cosmological mutation that it entails, as an opportunity to convey anew, to the largest possible audience, the tradition of Christianity as it has never been appreciated before, by bringing to bear the lessons of eschatology on the great crisis that looms before us all.

More than any other area of late-twentieth-century thinking, gender theory and its avatars have been to a large extent a Franco-American invention. In this book, a leading Franco-American scholar traces differences and intersections in the development of gender and queer theories on both sides of the Atlantic. Looking at these theories through lenses that are both "American" and "French," thus simultaneously retrospective and anticipatory, she tries to account for their alleged exhaustion and currency on the two sides of the Atlantic.
The book is divided into four parts. In the first, the author examines two specifically "American" features of gender theories since their earliest formulations: on the one hand, an emphasis on the theatricality of gender (from John Money's early characterization of gender as "role playing" to Judith Butler's appropriation of Esther Newton's work on drag queens); on the other, the early adoption of a "queer" perspective on gender issues.
In the second part, the author reflects on a shift in the rhetoric concerning sexual minorities and politics that is
prevalent today. Noting a shift from efforts by oppressed or marginalized segments of the population to make themselves "heard" to an emphasis on rendering themselves "visible," she demonstrates the formative role of the American civil rights movement in this new drive to visibility.
The third part deals with the travels back and forth across the Atlantic of "sexual difference," ever since its elevation to the status of quasi-concept by psychoanalysis. Tracing the "queering" of sexual difference, the author reflects on both the modalities and the effects of this development.
The last section addresses the vexing relationship between Western feminism and capitalism. Without trying either to commend or to decry this relationship, the author shows its long-lasting political and cultural effects on current feminist and postfeminist struggles and discourses. To that end, she focuses on one of the intense debates within feminist and postfeminist circles, the controversy over prostitution.

At his death in 1992, the eminent philosopher, critic, and theorist Louis Marin left, in addition to a dozen influential books (including "Sublime Poussin," Stanford, 1999), a corpus of some three hundred articles and essays published in journals and anthologies. A collection of twenty-two essays that appeared between 1971 and 1992, this book interrogates the theory and practice of representation as it is carried out by both linguistic and graphic signs, and thus the complex relation between language and image, between perception and conception.
The essays are grouped in four parts that reflect the continuity and coherence of Marin's interests in semiology, narrative, visuality, and painting. The interdisciplinary horizon of the book draws on multiple scholarly resources--the cultural history of the seventeenth century, the philosophy of language, the tools of discourse analysis, the history of art and aesthetics, the analysis of reception--to address a stunning diversity of subjects ranging from historical painting through cartography to the processes of deciphering texts, interpreting stories, and "reading" images.
Throughout the essays, Marin's reflection on representation is supported and deepened by his brilliant exegesis of graphic art. His analysis of works by Caravaggio, Philippe de Champaigne, Le Brun, and Poussin, among others, provides the armature that allows him to describe both the structural logic of representation and the intricate processes of production and reception that make it dynamic and unstable. Marin demonstrates with consummate rigor why the pursuit of a general theory of representation is experienced by artists and critics alike as an inevitable, yet unattainable objective.

Antoinette Fouque cofounded the Mouvement de Lib?ration des Femmes (MLF) in France in 1968 and spearheaded its celebrated "Psychanalyse et Politique," a research group that informed the cultural and intellectual heart of French feminism. Rather than reject Freud's discoveries on the pretext of their phallocentrism, Fouque sought to enrich his thought by more clearly defining the difference between the sexes and affirming the existence of a female libido.

By recognizing women's contribution to humanity, Fouque hoped "uterus envy," which she saw as the mainspring of misogyny, could finally give way to gratitude, and by associating procreation with women's liberation, she advanced the goal of a parity-based society in which men and women could write a new human contract. The essays, lectures, and dialogues in this volume finally allow English-speaking readers access to the breadth of Fouque's creativity and activism. Touching on issues in history and biography, politics and psychoanalysis, Fouque recounts her experiences running the first women's publishing house in Europe; supporting women under threat, such as Aung San Suu Ki, Taslima Nasrin, and Nawal El Saadaoui; and serving as deputy in the European Parliament. Her theoretical explorations discuss the ongoing development of "feminology," a field she initiated, and while she celebrates the progress women have made over the past four decades, she also warns against the trends of counter-liberation: the feminization of poverty, the persistence of sexual violence, and the rise of religious fundamentalism.

This is a collection in translation of recent essays by Tzvetan Todorov, one of the most eminent of today's literary critics. The essays concentrate on the idea of genre, literary or otherwise, and asks such questions as: What is literature? What is genre? Which are the major literary genres? In the first section, Todorov proposes definitions for the notions of literature, discourse, and genre. Following is a general discussion of the two principal literary genres, fiction and poetry. Finally, in the third section of essays, Todorov examines individual authors as case studies: among them Poe, Dostoyevsky, Baudelaire, Conrad, and James.

This is a collection in translation of recent essays by Tzvetan Todorov, one of the most eminent of today's literary critics. The essays concentrate on the idea of genre, literary or otherwise, and asks such questions as: What is literature? What is genre? Which are the major literary genres? In the first section, Todorov proposes definitions for the notions of literature, discourse, and genre. Following is a general discussion of the two principal literary genres, fiction and poetry. Finally, in the third section of essays, Todorov examines individual authors as case studies: among them Poe, Dostoyevsky, Baudelaire, Conrad, and James.

A major work by one of the more innovative thinkers of our time, Politics of Nature does nothing less than establish the conceptual context for political ecology-transplanting the terms of ecology into more fertile philosophical soil than its proponents have thus far envisioned. Bruno Latour announces his project dramatically: "Political ecology has nothing whatsoever to do with nature, this jumble of Greek philosophy, French Cartesianism and American parks." Nature, he asserts, far from being an obvious domain of reality, is a way of assembling political order without due process. Thus, his book proposes an end to the old dichotomy between nature and society-and the constitution, in its place, of a collective, a community incorporating humans and nonhumans and building on the experiences of the sciences as they are actually practiced. In a critique of the distinction between fact and value, Latour suggests a redescription of the type of political philosophy implicated in such a "commonsense" division-which here reveals itself as distinctly uncommonsensical and in fact fatal to democracy and to a healthy development of the sciences. Moving beyond the modernist institutions of "mononaturalism" and "multiculturalism," Latour develops the idea of "multinaturalism," a complex collectivity determined not by outside experts claiming absolute reason but by "diplomats" who are flexible and open to experimentation.

Over the past twenty-five years, Bruno Latour has developed a research protocol different from the actor-network theory with which his name is now associated-a research protocol that follows the different types of connectors that provide specific truth conditions. These are the connectors that prompt a climate scientist challenged by a captain of industry to appeal to the institution of science, with its army of researchers and mountains of data, rather than to "capital-S Science" as a higher authority. Such modes of extension-or modes of existence, Latour argues here-account for the many differences between law, science, politics, and other domains of knowledge. "Magnificent...An Inquiry into Modes of Existence shows that [Latour] has lost none of his astonishing fertility as a thinker, or his skill and wit as a writer...Latour's main message-that rationality is 'woven from more than one thread'-is intended not just for the academic seminar, but for the public square-and the public square today is global as never before." -Jonathan Ree, Times Literary Supplement "Latour's work makes the world-sorry, worlds-interesting again." -Stephen Muecke, Los Angeles Review of Books

With the rise of science, we moderns believe, the world changed irrevocably, separating us forever from our primitive, premodern ancestors. But if we were to let go of this fond conviction, Bruno Latour asks, what would the world look like? His book, an anthropology of science, shows us how much of modernity is actually a matter of faith. What does it mean to be modern? What difference does the scientific method make? The difference, Latour explains, is in our careful distinctions between nature and society, between human and thing, distinctions that our benighted ancestors, in their world of alchemy, astrology, and phrenology, never made. But alongside this purifying practice that defines modernity, there exists another seemingly contrary one: the construction of systems that mix politics, science, technology, and nature. The ozone debate is such a hybrid, in Latour s analysis, as are global warming, deforestation, even the idea of black holes. As these hybrids proliferate, the prospect of keeping nature and culture in their separate mental chambers becomes overwhelming and rather than try, Latour suggests, we should rethink our distinctions, rethink the definition and constitution of modernity itself. His book offers a new explanation of science that finally recognizes the connections between nature and culture and so, between our culture and others, past and present. Nothing short of a reworking of our mental landscape. "We Have Never Been Modern" blurs the boundaries among science, the humanities, and the social sciences to enhance understanding on all sides. A summation of the work of one of the most influential and provocative interpreters of science, it aims at saving what is good and valuable in modernity and replacing the rest with a broader, fairer, and finer sense of possibility.

A vital and underappreciated dimension of social interaction is the way individuals justify their actions to others, instinctively drawing on their experience to appeal to principles they hope will command respect. Individuals, however, often misread situations, and many disagreements can be explained by people appealing, knowingly and unknowingly, to different principles. "On Justification" is the first English translation of Luc Boltanski and Laurent Thevenot's ambitious theoretical examination of these phenomena, a book that has already had a huge impact on French sociology and is likely to have a similar influence in the English-speaking world.

In this foundational work of post-Bourdieu sociology, the authors examine a wide range of situations where people justify their actions. The authors argue that justifications fall into six main logics exemplified by six authors: civic (Rousseau), market (Adam Smith), industrial (Saint-Simon), domestic (Bossuet), inspiration (Augustine), and fame (Hobbes). The authors show how these justifications conflict, as people compete to legitimize their views of a situation.

"On Justification" is likely to spark important debates across the social sciences."

The Animal Side is a manifesto on the importance of animals for human thought. It attempts to characterize the importance, for human beings, of the fact that animals exist. Adopting a philosophical and poetic approach, the book seeks to show that animals’ ways of inhabiting the earth are, for human consciousness, an expansion and an exploration of what philosophers and poets have tried to name by speaking of the Open. Beginning with the story of an encounter with a deer on a road at night, the book proceeds by showing that, beyond the diversity of animal life and the ways animals differ from human beings, there is a “layer of the perceptible� on which we all draw, humans and animals alike, in our own ways. At present, however, this layer itself is at risk. Thus the book can also be read as a defense and illustration of animals’ modes of being, and as a plea for their survival.

At his death in 1992, the eminent philosopher, critic, and theorist Louis Marin left, in addition to a dozen influential books (including "Sublime Poussin," Stanford, 1999), a corpus of some three hundred articles and essays published in journals and anthologies. A collection of twenty-two essays that appeared between 1971 and 1992, this book interrogates the theory and practice of representation as it is carried out by both linguistic and graphic signs, and thus the complex relation between language and image, between perception and conception.
The essays are grouped in four parts that reflect the continuity and coherence of Marin's interests in semiology, narrative, visuality, and painting. The interdisciplinary horizon of the book draws on multiple scholarly resources--the cultural history of the seventeenth century, the philosophy of language, the tools of discourse analysis, the history of art and aesthetics, the analysis of reception--to address a stunning diversity of subjects ranging from historical painting through cartography to the processes of deciphering texts, interpreting stories, and "reading" images.
Throughout the essays, Marin's reflection on representation is supported and deepened by his brilliant exegesis of graphic art. His analysis of works by Caravaggio, Philippe de Champaigne, Le Brun, and Poussin, among others, provides the armature that allows him to describe both the structural logic of representation and the intricate processes of production and reception that make it dynamic and unstable. Marin demonstrates with consummate rigor why the pursuit of a general theory of representation is experienced by artists and critics alike as an inevitable, yet unattainable objective.

"Art history and art theory are inseparable. A history of art can be achieved only through the simultaneous construction of a theory of art." These words of the eminent scholar and critic Louis Marin suggest why he considered the paintings and the writings of Nicolas Poussin (1594-1665), painter and theoretician of painting, an enduring source of inspiration. Poussin was the artist to whom Marin returned most faithfully over the years. Since Marin did not live to write his proposed book on Poussin, the ten major essays in this volume will remain his definitive statement on the painter who inspired his most eloquent and probing commentary.
At the center of Marins inquiry into Poussins art are the theory and practice of "reading" paintings. Rather than explicate Poussins work through systematic textual and iconographic analysis, he sets out to explore a cluster of speculative questions about the meaning of pictorial art: Can painting be a discourse? If so, how can that discourse be deciphered? Marins horizon for interpreting Poussin depends more on the concepts of aesthetic philosophy and the insights of cultural history than on an account of the painters career or his relationship with his artistic predecessors. For example, he positions several of Poussins best-known landscapes with respect both to French seventeenth-century debates on the question of the sublime and to the philosophical tradition of reflection on the sublime.
Among the topics Marin studies are the tempest as a major figure of the sublime in Poussins work, the presence of ruins in the paintings, Poussins use of the concept of metamorphosis, and the frequent presence of sleeping bodies in the work. The Poussin who emerges in these essays is preeminently a philosopher-artist whose painterly discourse embodies the limits of thought and of representation.

The Art of Reading is the first-long overdue-collection of essays by the French classical philologist and humanist Jean Bollack to be published in English. As the scope of the collection demonstrates, Bollack felt at home thinking in depth about two things that seem starkly different to most other thinkers. We see on the one hand the classics of Greek poetry and philosophy, including the relatively obscure but in his hands illuminating re-readings of Greek philosophy by the doxographers. Then, on the other hand, there is modern, including contemporary, poetry. The author of monumental commentaries on the Oedipus Tyrannos of Sophocles and on the fragments of Empedocles, Bollack cultivated in himself and in a generation of students (academics and others) a way to read both sets of texts closely that is as uncompromising and demanding of the interpreter as it is of the reader of the interpretation. The results, which this wide-ranging but compact collection brings to mind, are designed to get beyond flat and cliched approaches to familiar works and to awaken the reader anew to the aesthetics, the complexity, and the intelligence that careful reconstruction of the text can bring to light.

The development of theorems in logic is generally thought to be a solitary and purely cerebral activity, and therefore unobservable by sociologists. In "Weaving Self-Evidence," French sociologist Claude Rosental challenges this notion by tracing the history of one well-known recent example in the field of artificial intelligence--a theorem on the foundations of fuzzy logic. Rosental's analyses disclose the inherently social nature of the process by which propositions in logic are produced, disseminated, and established as truths.

Rosental describes the different phases of the emergence of the theorem on fuzzy logic, from its earliest drafts through its publication and diffusion, discussion and reformulation, and eventual acceptance by the scientific community. Through observations made at major universities and scholarly conferences, and in electronic forums, he looks at the ways students are trained in symbolic manipulations and formal languages and examines how researchers work, interact, and debate emerging new ideas. By carefully analyzing the concrete mechanisms that lead to the collective development and corroboration of proofs, Rosental shows how a logical discovery and its recognition within the scholarly community are by no means the product of any one individual working in isolation, but rather a social process that can be observed and studied.

"Weaving Self-Evidence" will interest students and researchers in sociology and the history and philosophy of science and technology, and anyone curious about how scientists work.

In This Sex Which Is Not One, Luce Irigaray elaborates on some of the major themes of Speculum of the Other Woman, her landmark work on the status of woman in Western philosophical discourse and in psychoanalytic theory. In eleven acute and widely ranging essays, Irigaray reconsiders the question of female sexuality in a variety of contexts that are relevant to current discussion of feminist theory and practice.

Among the topics she treats are the implications of the thought of Freud and Lacan for understanding womanhood and articulating a feminine discourse; classic views on the significance of the difference between male and female sex organs; and the experience of erotic pleasure in men and in women. She also takes up explicitly the question of economic exploitation of women; in an astute reading of Marx she shows that the subjection of woman has been institutionalized by her reduction to an object of economic exchange. Throughout Irigaray seeks to dispute and displace male-centered structures of language and thought through a challenging writing practice that takes a first step toward a woman's discourse, a discourse that would put an end to Western culture's enduring phallocentrism.

Making more direct and accessible the subversive challenge of Speculum of the Other Woman, this volume skillfully translated by Catherine Porter (with Carolyn Burke) will be essential reading for anyone seriously concerned with contemporary feminist issues."

Bruno Latour has written a unique and wonderful tale of a technological dream gone wrong. The story of the birth and death of Aramis-the guided-transportation system intended for Paris-is told in this thought-provoking and fictional account by several different parties: an engineer and his professor; company executives and elected officials; a sociologist; and finally Aramis itself, who delivers a passionate plea on behalf of technological innovations that risk being abandoned by their makers. As the young engineer and professor follow Aramis's trail-conducting interviews, analyzing documents, assessing the evidence-perspectives keep shifting: the truth is revealed as multilayered, unascertainable, comprising an array of possibilities worthy of Rashomon. This charming and profound book, part novel and part sociological study, is Latour at his thought-provoking best.

The narrator (the answer to the question “who speaks in the text?�) is a commonly used notion in teaching literature and in literary criticism, even though it is the object of an ongoing debate in narrative theory. Do all fictional narratives have a narrator, or only some of them? Can narratives thus be “narratorless�? This question divides communicational theories (based on the communication between real or fictional narrator and narratee) and noncommunicational or poetic theories (which aim to rehabilitate the function of the author as the creator of the fictional narrative). Clarifying the notion of the narrator requires a historical and epistemological approach focused on the opposition between communicational theories of narrative in general and noncommunicational or poetic theories of the fictional narrative in particular. The Narrator offers an original and critical synthesis of the problem of the narrator in the work of narratologists and other theoreticians of narrative communication from the French, Czech, German, and American traditions and in representations of the noncommunicational theories of fictional narrative. Sylvie Patron provides linguistic and pragmatic tools for interrogating the concept of the narrator based on the idea that fictional narrative has the power to signal, by specific linguistic marks, that the reader must construct a narrator; when these marks are missing, the reader is able to perceive other forms and other narrative effects, specially sought after by certain authors.  

In a book full of playful irony and striking insights, the controversial social philosopher Gilles Lipovetsky draws on the history of fashion to demonstrate that the modern cult of appearance and superficiality actually serves the common good. Focusing on clothing, bodily deportment, sex roles, sexual practices, and political rhetoric as forms of "fashion," Lipovetsky bounds across two thousand years of history, showing how the evolution of fashion from an upper-class privilege into a vehicle of popular expression closely follows the rise of democratic values. Whereas Tocqueville feared that mass culture would create passive citizens incapable of political reasoning, Lipovetsky argues that today's mass-produced fashion offers many choices, which in turn enable consumers to become complex individuals within a consolidated, democratically educated society.

Superficiality fosters tolerance among different groups within a society, claims Lipovetsky. To analyze fashion's role in smoothing over social conflict, he abandons class analysis in favor of an inquiry into the symbolism of everyday life and the creation of ephemeral desire. Lipovetsky examines the malaise experienced by people who, because they can fulfill so many desires, lose their sense of identity. His conclusions raise disturbing questions about personal joy and anguish in modern democracy.