Squarely challenging a culture obsessed with success, an acclaimed philosopher argues that failure is vital to a life well lived, curing us of arrogance and self-deception and engendering humility instead. Our obsession with success is hard to overlook. Everywhere we compete, rank, and measure. Yet this relentless drive to be the best blinds us to something vitally important: the need to be humble in the face of life's challenges. Costica Bradatan mounts his case for failure through the stories of four historical figures who led lives of impact and meaning-and assiduously courted failure. Their struggles show that engaging with our limitations can be not just therapeutic but transformative. In Praise of Failure explores several arenas of failure, from the social and political to the spiritual and biological. It begins by examining the defiant choices of the French mystic Simone Weil, who, in sympathy with exploited workers, took up factory jobs that her frail body could not sustain. From there we turn to Mahatma Gandhi, whose punishing quest for purity drove him to ever more extreme acts of self-abnegation. Next we meet the self-styled loser E. M. Cioran, who deliberately turned his back on social acceptability, and Yukio Mishima, who reveled in a distinctly Japanese preoccupation with the noble failure, before looking to Seneca to tease out the ingredients of a good life. Gleefully breaching the boundaries between argument and storytelling, scholarship and spiritual quest, Bradatan concludes that while success can make us shallow, our failures can lead us to humbler, more attentive, and better lived lives. We can do without success, but we are much poorer without the gifts of failure.

Philosophy, Society and the Cunning of History in Eastern Europe charts the intellectual landscape of twentieth century East-Central Europe under the unifying theme of 'precariousness' as a mode of historical existence. Caught between empires, often marked by catastrophic historic events and grand political failures, the countries of East-Central Europe have for a long time developed a certain intellectual self-representation, a culture that not only helps them make some sense of such misfortunes, but also protects them somehow from a collapse into nihilism. An interdisciplinary study of this sophisticated culture of survival and endurance has been long overdue. Not only is it charming and worth studying in its own right, but with the re-integration of the 'new Europe' into the 'old' one and the emergence on the 'Western' European intellectual scene of many authors from the 'East,' such a culture will also shape the European mind of the 21st century. This volume decodes and explores this culture of 'precariousness' from the complementary angles of philosophy, political theory, intellectual history and literary studies. Expert contributors look at a wide range of topics, from philosophical martyrdom to collective suffering to geographical fatalism, and explore the works of key authors in the field including Cioran, Kolakowski, Kertesz, Bauman and Zizek. This book was originally published as a special issue of Angelaki: The Journal of the Theoretical Humanities.

The religious landscape in Europe is changing dramatically. While the authority of institutional religion has weakened, a growing number of people now desire individualized religious and spiritual experiences, finding the self-complacency of secularism unfulfilling. The "crisis of religion" is itself a form of religious life. A sense of complex, subterraneous interaction between religious, heterodox, secular and atheistic experiences has thus emerged, which makes the phenomenon all the more fascinating to study, and this is what Religion in Contemporary European Cinema does. The book explores the mutual influences, structural analogies, shared dilemmas, as well as the historical roots of such a "post-secular constellation" as seen through the lens of European cinema. Bringing together scholars from film theory and political science, ethics and philosophy of religion, philosophy of film and theology, this volume casts new light on the relationship between the religious and secular experience after the death of the death of God.

Despite its key role in the intellectual shaping of state socialism, Communist ideas are often dismissed as mere propaganda or as a rhetorical exercise aimed at advancing socialist intellectuals on their way to power. By drawing attention to unknown and unexplored areas, trends and ways of thinking under socialism, the volume examines Eastern Europe and Russian histories of intellectual movements inspired - negatively as well as positively - by Communist arguments and dogmas. Through an interdisciplinary dialogue, the collection demonstrates how various bodies of theoretical knowledge (philosophical, social, political, aesthetic, even theological) were used not only to justify dominant political views, but also to frame oppositional and nonofficial discourses and practices. The examination of the underlying structures of Communism as an intellectual project provides convincing evidence for questioning a dominant approach that routinely frames the post-Communist intellectual development as a "revival" or, at least, as a "return" of the repressed intellectual traditions. As the book shows, the logic of a radical break, suggested by this approach, is in contradiction with historical evidence: a significant number of philosophical, theoretical and ideological debates in post-Communist world are in fact the logical continuation of intellectual conversations and confrontations initiated long before 1989.

Despite philosophers' growing interest in the relation between philosophy and literature in general, over the last few decades comparatively few studies have been published dealing more narrowly with the literary aspects of philosophical texts. The relationship between philosophy and literature is too often taken to be "literature as philosophy" and very rarely "philosophy as literature." It is the dissatisfaction with this one-sidedness that lies at the heart of the present volume. Philosophy has nothing to lose by engaging in a serious process of literary self-analysis. On the contrary, such an exercise would most likely make it stronger, more sophisticated, more playful and especially more self-reflexive. By not moving in this direction, philosophy places itself in the position of not following what has been deemed, since Socrates at least, the worthiest of all philosophical ideals: self-knowledge. This book was originally published as a special issue of The European Legacy.

Cinema has a long history of engaging with the theme of sacrifice. Given its capacity to stimulate the imagination and resonate across a wide spectrum of human experiences, sacrifice has always attracted filmmakers. It is on screen that the new grand narratives are sketched, the new myths rehearsed, and the old ones recycled. Sacrifice can provide stories of loss and mourning, betrayal and redemption, death and renewal, destruction and re-creation, apocalypses and the birth of new worlds. The contributors to this volume are not just scholars of film but also students of religion and literature, philosophers, ethicists, and political scientists, thus offering a comprehensive and interdisciplinary approach to the relationship between cinema and sacrifice. They explore how cinema engages with sacrifice in its many forms and under different guises, and examine how the filmic constructions, reconstructions and misconstructions of sacrifice affect society, including its sacrificial practices. This book was originally published as a special issue of Angelaki: journal of the theoretical humanities.

Philosophy, Society and the Cunning of History in Eastern Europe charts the intellectual landscape of twentieth century East-Central Europe under the unifying theme of 'precariousness' as a mode of historical existence. Caught between empires, often marked by catastrophic historic events and grand political failures, the countries of East-Central Europe have for a long time developed a certain intellectual self-representation, a culture that not only helps them make some sense of such misfortunes, but also protects them somehow from a collapse into nihilism. An interdisciplinary study of this sophisticated culture of survival and endurance has been long overdue. Not only is it charming and worth studying in its own right, but with the re-integration of the 'new Europe' into the 'old' one and the emergence on the 'Western' European intellectual scene of many authors from the 'East,' such a culture will also shape the European mind of the 21st century. This volume decodes and explores this culture of 'precariousness' from the complementary angles of philosophy, political theory, intellectual history and literary studies. Expert contributors look at a wide range of topics, from philosophical martyrdom to collective suffering to geographical fatalism, and explore the works of key authors in the field including Cioran, Kolakowski, Kertesz, Bauman and Zizek. This book was originally published as a special issue of Angelaki: The Journal of the Theoretical Humanities.

Cinema has a long history of engaging with the theme of sacrifice. Given its capacity to stimulate the imagination and resonate across a wide spectrum of human experiences, sacrifice has always attracted filmmakers. It is on screen that the new grand narratives are sketched, the new myths rehearsed, and the old ones recycled. Sacrifice can provide stories of loss and mourning, betrayal and redemption, death and renewal, destruction and re-creation, apocalypses and the birth of new worlds. The contributors to this volume are not just scholars of film but also students of religion and literature, philosophers, ethicists, and political scientists, thus offering a comprehensive and interdisciplinary approach to the relationship between cinema and sacrifice. They explore how cinema engages with sacrifice in its many forms and under different guises, and examine how the filmic constructions, reconstructions and misconstructions of sacrifice affect society, including its sacrificial practices. This book was originally published as a special issue of Angelaki: journal of the theoretical humanities.

Despite philosophers' growing scholarly interest in the relation between philosophy and literature in general, over the last few decades comparatively few studies have been published dealing more narrowly with the literary aspects of philosophical texts. The relationship between philosophy and literature is too often taken to be literature as philosophy and very rarely philosophy as literature. It is the dissatisfaction with this one-sidedness that lies at the heart of the present volume. Above all, a consideration of what philosophers do from a literary perspective would be an exercise in self-examination. Philosophy has nothing to lose by engaging in a serious process of literary self-analysis. On the contrary, such an exercise would most likely make it more interesting, more sophisticated, stronger, more playful and especially more self-reflexive. By not moving in this direction, philosophy places itself in the position of not following what has been deemed, since Socrates at least, the worthiest of all philosophical ideals: self-knowledge. This book was originally published as a special issue of The European Legacy.

The religious landscape in Europe is changing dramatically. While the authority of institutional religion has weakened, a growing number of people now desire individualized religious and spiritual experiences, finding the self-complacency of secularism unfulfilling. The "crisis of religion" is itself a form of religious life. A sense of complex, subterraneous interaction between religious, heterodox, secular and atheistic experiences has thus emerged, which makes the phenomenon all the more fascinating to study, and this is what Religion in Contemporary European Cinema does. The book explores the mutual influences, structural analogies, shared dilemmas, as well as the historical roots of such a "post-secular constellation" as seen through the lens of European cinema. Bringing together scholars from film theory and political science, ethics and philosophy of religion, philosophy of film and theology, this volume casts new light on the relationship between the religious and secular experience after the death of the death of God.

What do Socrates, Hypatia, Giordano Bruno, Thomas More, and Jan Patocka have in common? First, they were all faced one day with the most difficult of choices: stay faithful to your ideas and die or renounce them and stay alive. Second, they all chose to die. Their spectacular deaths have become not only an integral part of their biographies, but they are also inseparable from their work. A death for ideas is a piece of philosophical work in its own right; Socrates may have never written a line, but his death is one of the greatest philosophical best-sellers of all time. Dying for Ideas explores the limit-situation in which philosophers find themselves when the only means of persuasion they can use is their own dying bodies and the public spectacle of their death. Silenced by brute force, they cannot argue anymore and have to turn philosophy into bodily performance. The phenomenology of this unique situation is as fascinating as it has been neglected.In the manner of a dramatic narrative, the book tells the story of the philosopher's encounter with death as seen from several angles: the tradition of philosophy as a way of life; the body as the locus of fundamental human experiences; death of a classical philosophical topic; fear of death as a torturer of philosophical minds; finally, the philosophers' scapegoating and their live performance of a martyr's death, followed by apotheosis and disappearance into myth. While rooted in the history of philosophy, Dying for Ideas is an exercise in challenging and breaking disciplinary boundaries. This is a book about Socrates and Heidegger, but also about Gandhi's fasting unto death and self-immolation as political protest; about Girard and Passolini, and still about self-fashioning and the art of the essay; Boethius and Montaigne are discussed, and so are Bergman's Seventh Seal and Tolstoy's Death of Ivan Ilyich