In How to Be a Marxist in Philosophy one of the most famous Marxist philosophers of the 20th century shares his concept of what it means to function fruitfully as a political thinker within the discipline and environs of philosophy. This is the first English translation to Althusser's provocative and, often, controversial guide to being a true Marxist philosopher. Althusser argues that philosophy needs Marxism. It can't exist fully without it. Similarly, Marxism requires the rigour and structures of philosophy to give it form and focus. He calls all thinking people to, 'Remember: a philosopher is a man who fights in theory, and when he understands the reasons for this fight, he joined the ranks of the struggle of workers and popular classes.' In short, this book comprises Althusser's elucidation of what praxis means and why it continues to matter. With a superb introduction from translator and Althusser archivist G.M. Goshgarian, this is a book that will re-inspire contemporary Marxist thought and reinvigorate our notions of what political activism can be.

In 1980, at the end of the most intensely political period of his work and life, Louis Althusser penned Philosophy for Non-philosophers. Available here for the first time in English, Philosophy for Non-philosophers constitutes a rigorous and engaged attempt to address a wide reading public unfamiliar with Althusser's project. As such, the work is a concentration of the most fundamental theses of Althusser's own ideas, and presents a synthesis of his sprawling and disparate philosophical and political writings. Nowhere else does Althusser push the distinction between philosophy and other disciplines as far, or develop in such detail the concept of 'practice'. Rather than a work of 'popular philosophy', Philosophy for Non-philosophers is a continuation and conglomeration of Althusser's thought; a thought whose radicality is still perceptible in those that have followed since. Philosophy for Non-philosophers thus provides a vivid encapsulation of Althusser's seminal influence on the leading thinkers of today, including Ranciere, Badiou, Balibar, and Zizek.

"The people want ...": the first half of slogans chanted by millions of Arab protesters in 2011 revealed a long-suppressed craving for democracy. But huge social and economic problems were also laid bare by their demands. In this landmark work, noted Middle East analyst Gilbert Achcar assesses the roots and dynamics of the Arab uprisings, and analyses the specific socio-economic features that hinder the region's development. Achcar also sheds light on the nature and role of the movements that use Islam as a political banner and the oil monarchies that sponsor them. With incisive and invaluable insight, Achcar outlines the requirements for a lasting solution to the social crisis and the contours of a progressive political alternative. What we have witnessed to date is only the beginning of a revolutionary process that is likely to extend for many more years to come.

In Violence and Civility, Etienne Balibar boldly confronts the insidious causes of violence, racism, nationalism, and ethnic cleansing worldwide, as well as mass poverty and dispossession. Through a novel synthesis of theory and empirical studies of contemporary violence, the acclaimed thinker pushes past the limits of political philosophy to reconceive war, revolution, sovereignty, and class. Through the pathbreaking thought of Derrida, Balibar builds a topography of cruelty converted into extremism by ideology, juxtaposing its subjective forms (identity delusions, the desire for extermination, and the pursuit of vengeance) and its objective manifestations (capitalist exploitation and an institutional disregard for life). Engaging with Marx, Hegel, Hobbes, Clausewitz, Schmitt, and Luxemburg, Balibar introduces a new, productive understanding of politics as antiviolence and a fresh approach to achieving and sustaining civility. Rooted in the principles of transformation and empowerment, this theory brings hope to a world increasingly divided even as it draws closer together.

What is the relationship between cosmopolitanism and secularism-the worldwide and the worldly? While cosmopolitan politics may seem inherently secular, existing forms of secularism risk undermining the universality of cosmopolitanism because they privilege the European tradition over all others and transform particular historical norms into enunciations of truth, valid for all cultures and all epochs. In this book, the noted philosopher Etienne Balibar explores the tensions lurking at this troubled nexus in order to advance a truly democratic and emancipatory cosmopolitanism, which requires a secularization of secularism itself. Balibar argues for the idea of the universal against its particular dominant institutions. He questions the assumptions that underlie popular ideas of secularism and religion and outlines the importance of a new critique for the contemporary world. Balibar holds that conflicts between religious and secular discourses need to be reframed from a point of view that takes into account the cultural hybridization, migration and mobility, and transformation of borders that have reshaped the postcolonial age. Among the topics discussed are the uses and misuses of the category of religion and the religious, the paradoxical genealogy of monotheism, French laicite's identitarian turn, and the implications of the responses to the Charlie Hebdo attacks for an extended definition of free speech. Going beyond circumscribed notions of religion and the public sphere, Secularism and Cosmopolitanism is a profound rethinking of identity and difference that seeks to make room for a renewed political imagination.

What is the relationship between cosmopolitanism and secularism-the worldwide and the worldly? While cosmopolitan politics may seem inherently secular, existing forms of secularism risk undermining the universality of cosmopolitanism because they privilege the European tradition over all others and transform particular historical norms into enunciations of truth, valid for all cultures and all epochs. In this book, the noted philosopher Etienne Balibar explores the tensions lurking at this troubled nexus in order to advance a truly democratic and emancipatory cosmopolitanism, which requires a secularization of secularism itself. Balibar argues for the idea of the universal against its particular dominant institutions. He questions the assumptions that underlie popular ideas of secularism and religion and outlines the importance of a new critique for the contemporary world. Balibar holds that conflicts between religious and secular discourses need to be reframed from a point of view that takes into account the cultural hybridization, migration and mobility, and transformation of borders that have reshaped the postcolonial age. Among the topics discussed are the uses and misuses of the category of religion and the religious, the paradoxical genealogy of monotheism, French laicite's identitarian turn, and the implications of the responses to the Charlie Hebdo attacks for an extended definition of free speech. Going beyond circumscribed notions of religion and the public sphere, Secularism and Cosmopolitanism is a profound rethinking of identity and difference that seeks to make room for a renewed political imagination.

In Violence and Civility, Etienne Balibar boldly confronts the insidious causes of violence, racism, nationalism, and ethnic cleansing worldwide, as well as mass poverty and dispossession. Through a novel synthesis of theory and empirical studies of contemporary violence, the acclaimed thinker pushes past the limits of political philosophy to reconceive war, revolution, sovereignty, and class. Through the pathbreaking thought of Derrida, Balibar builds a topography of cruelty converted into extremism by ideology, juxtaposing its subjective forms (identity delusions, the desire for extermination, and the pursuit of vengeance) and its objective manifestations (capitalist exploitation and an institutional disregard for life). Engaging with Marx, Hegel, Hobbes, Clausewitz, Schmitt, and Luxemburg, Balibar introduces a new, productive understanding of politics as antiviolence and a fresh approach to achieving and sustaining civility. Rooted in the principles of transformation and empowerment, this theory brings hope to a world increasingly divided even as it draws closer together.

"Pagan life seduces me a little more with each passing day. If it were possible today, I would change my religion and would joyfully embrace poetic paganism," wrote the Armenian poet Daniel Varuzhan in 1908. During the seven years that remained in his life, he wrote largely in this "pagan" vein. If it was an artistic endeavour, why then should art be defined in reference to religion? And which religion precisely? Was Varuzhan echoing Schelling's Philosophy of Art?
Mourning Philology draws on Varuzhan and his work to present a history of the national imagination, which is also a history of national philology, as a reaction to the two main philological inventions of the nineteenth century: mythological religion and the native. In its first part, the book thus gives an account of the successive stages of the orientalist philology. The last episode in this story of national emergence took place in 1914 in Constantinople, when the literary journal Mehyan gathered around Varuzhan the great names to come of Armenian literature in the diaspora

In this ambitious and original study, Stathis Kouvelakis paints a rich panorama of the key intellectual and political figures in the effervescence of German thought before the 1848 revolutions. He shows how the attempt to chart a moderate, reformist path entered into crisis, generating two antagonistic perspectives within the progressive currents of German society. On one side were those socialists - such as Moses Hess and the young Friedrich Engels - who sought to discover a principle of harmony in social relations. On the other side, the poet Heinrich Heine and the young Karl Marx developed a new perspective, articulating revolutionary rupture, thereby redefining the very notion of politics itself. This new edition of the book includes a long interview with Kouvelakis which puts the work in context.

There is no more inflammatory topic than the Arabs and the Holocaust--the phrase alone can occasion outrage. Political scientist Gilbert Achcar analyzes the various Arab responses to Nazism, from the earliest intimations of the genocide, through the creation of Israel and the destruction of Palestine and up to our own time, critically assessing the political and historical context for these responses and offering by the same token a unique ideological mapping of the Arab world. While challenging distortions of the historical record, Achcar makes no concessions to anti-Semitism or Holocaust denial. while making no concessions to anti-Semitism or Holocaust denial. This pathbreaking, essential book provides a new basis for Arab-Israeli and Arab-Western understanding.

Reaching from biblical times to the present day, Esther Benbassa's prize-winning exploration of Jewish identity is both epic and comprehensive. She shows how in the Jewish world, the representation and ritualization of suffering have shaped the history of both the people and the religion. Benbassa argues that the nineteenth century gave rise to a Jewish 'lachrymose' historiography, and that Jewish history was increasingly seen to be a 'vale of tears'-a development that has become even more pronounced since the Holocaust. The treatment of the Holocaust in the State of Israel now has the form of a civil religion. In principle within reach of everyone, the 'duty of memory' and the uniqueness of the genocide have mitigated for many Jews the loss of other traditions. The Israeli government invokes the memory of the Holocaust to neutralize threats to its interests-ensuring that suffering continues to be a central part of Jewish identity and positioning the State of Israeli as a redemptive force.

In the late 1970s and 1980s, Louis Althusser endured a period of intense mental instability during which he murdered his wife and was committed to a psychiatric hospital. Spanning this deeply troubling period, this fourth and final volume of political and philosophical writings reveals Althusser wrestling in a creative and unorthodox fashion with a whole series of theoretical problems to produce some of his very finest work. In his profound exploration of questions of determinism and contingency, Althusser developed a "philosophy of the encounter," which he links to a hidden and subterranean tradition in the history of Western thought which stretches from Epicurus through Spinoza and Machiavelli to Marx, Derrida and Heidegger.

In the current situation of polarization in the Middle East, it is easy to lose sight of the fact that a long tradition of dialogue and openness toward the "Other" exists in many strands of Jewish thought. Himself or herself the quintessential Other in a world in which she or he has existed dispersed, in exile, as a minority, the Jew has consistently envisioned the self in relation to surrounding societies. Esther Benbassa and Jean-Christophe Attias show that alterity is a useful and morally compelling notion with which to structure Judaism's historically specific and politically charged encounters with deity, femininity, the Christian West, and the Muslim East.

In Benbassa and Attias's view, the Other may be rejected, but it is also a mirror, both reminding the Jew of ethical duties and constituting a source of temptation and danger. Sometimes, the authors find, the Other is the enemy. They note that it is with the enemy that peace is made, peace with the Other and peace with the self. The Jew and the Other, which is an extended commentary on a dozen Biblical verses and which follows the five books of the Pentateuch, offers the history of that encounter as an inextricable part of the Jewish condition and is itself a meditation on this encounter.

There can be little doubt that Louis Althusser was one of the most influential philosophers of the twentieth century, and his influence subsists in many of the concepts currently deployed in disciplines such as cultural studies, social theory and literary criticism. Yet Althusser was also a leading intellectual in the French Communist Party and a foremost participant in the debates in the human sciences that are marked by the names of Claude Levi-Strauss, Jacques Lacan and Georges Canguilhem. His writings were major interventions in a specific political and theoretical conjuncture and it is this aspect of his work that this new collection of previously untranslated texts seeks to reflect. Consisting of writings from the very height of Althusser's intellectual powers, during the period 1966-67, this book covers, among other things, the critique of Levi-Strauss's structuralism, the theory of discourse and its relationship to psychoanalysis, the place of Ludwig Feuerbach, the tasks of Marxist philosophy, and the famous "humanist controversy."

Throughout the nineteenth century, German philosophy was haunted by the specter of the French Revolution. Kant, Hegel and their followers spent their lives wrestling with its heritage, trying to imagine a specifically German path to modernity: a "revolution without revolution." Trapped in a politically ossified society, German intellectuals were driven to brood over the nature of the revolutionary experience.
In this ambitious and original study, Stathis Kouvelakis paints a rich panorama of the key intellectual and political figures in the effervescence of German thought before the 1848 revolutions. He shows how the attempt to chart a moderate, reformist path entered into crisis, generating two antagonistic perspectives within the progressive currents of German society. On the one side were those socialists--among them Moses Hess and the young Friedrich Engels--who sought to discover a principle of harmony in social relations, bypassing the question of revolutionary politics. On the other side, the poet Heinrich Heine and the young Karl Marx developed a new perspective, articulating revolutionary rupture, proletarian hegemony and struggle for democracy, thereby redefining the very notion of politics itself.

The Roman poet Ovid is enjoying a renaissance. Though relegated to the margins in the Romantic period, since the mid-1980s he has become popular again, not only with classicists and other lovers of ancient poetry, but also with poets and prose writers. He himself is the protagonist of a number of recent novels and stories, including Jane Alison's The Love Artist, Derek Mahon's Ovid in Tomis, and David Malouf's An Imaginary Life. Ovid's greatest work, the Metamorphoses, has inspired authors such as Seamus Heaney and Ted Hughes to publish retellings of certain of his stories of transformation.

The distinguished classicist Niklas Holzberg offers a highly readable, concise yet comprehensive overview of all of Ovid's varied works, giving each stage of Ovid's career its due and allowing no text to be diminished by serving as a prelude or epilogue to others. In addition, Holzberg's own insightful, frequently witty observations infuse the book, resulting in a rounded vision of a storyteller Holzberg finds to be distinctly modern.

Three women, all philosophers, all of Jewish descent, provide a human face for a decade of crisis in this powerful and moving book. The dark years when the Nazis rose to power are here seen through the lives of Edith Stein, a disciple of Husserl and author of La science et la croix, who died in Auschwitz in 1942; Hannah Arendt, pupil of Heidegger and Jaspers and author of Eichmann in Jerusalem, who unhesitatingly responded to Hitler by making a personal commitment to Zionism; and Simone Weil, a student of Alain and author of La pesanteur et la grace.Following her subjects from 1933 to 1943, Sylvie Courtine-Denamy recounts how these three great philosophers of the twentieth century endeavored with profound moral commitment to address the issues confronting them. Condemned to exile, they not only sought to understand a horrible reality, but also attempted to make peace with it. To do so, Edith Stein and Simone Weil encouraged a stoic acceptance of necessity while Hannah Arendt argued for the capacity for renewal and the need to fight against the banality of evil.Courtine-Denamy also describes how as a student each woman caught the eye of her famous male teacher, yet dared to criticize and go beyond him. She explores each one's sense of her femininity, her position on the "woman question," and her relation to her Jewishness. "All three," the author writes, "are compelling figures who move us with their fierce desire to understand a world out of joint, reconcile it with itself, and, despite everything, love it."

In 1980, at the end of the most intensely political period of his work and life, Louis Althusser penned Philosophy for Non-philosophers. Available here for the first time in English, Philosophy for Non-philosophers constitutes a rigorous and engaged attempt to address a wide reading public unfamiliar with Althusser's project. As such, the work is a concentration of the most fundamental theses of Althusser's own ideas, and presents a synthesis of his sprawling and disparate philosophical and political writings. Nowhere else does Althusser push the distinction between philosophy and other disciplines as far, or develop in such detail the concept of 'practice'. Rather than a work of 'popular philosophy', Philosophy for Non-philosophers is a continuation and conglomeration of Althusser's thought; a thought whose radicality is still perceptible in those that have followed since. Philosophy for Non-philosophers thus provides a vivid encapsulation of Althusser's seminal influence on the leading thinkers of today, including Ranciere, Badiou, Balibar, and Zizek.

What art is—its very nature—is the subject of this book by one of the most distinguished continental theorists writing today. Informed by the aesthetics of Nelson Goodman and referring to a wide range of cultures, contexts, and media, The Work of Art seeks to discover, explain, and define how art exists and how it works. To this end, Gérard Genette explores the distinction between a work of art's immanence—its physical presence—and transcendence—the experience it induces. That experience may go far beyond the object itself.Genette situates art within the broad realm of human practices, extending from the fine arts of music, painting, sculpture, and literature to humbler but no less fertile fields such as haute couture and the culinary arts. His discussion touches on a rich array of examples and is bolstered by an extensive knowledge of the technology involved in producing and disseminating a work of art, regardless of whether that dissemination is by performance, reproduction, printing, or recording. Moving beyond examples, Genette proposes schemata for thinking about the different manifestations of a work of art. He also addresses the question of the artwork's duration and mutability.

Louis Althusser is remembered today as the scourge of humanist Marxism, but that was his later incarnation, an identity formed by years grappling with the intellectual inheritance of Hegel and Catholicism. "The Spectre of Hegel "collects the writings of the young Althusser, before his final epistemological break with the philosopher's work in 1953. Including his famed essay 'Ideology and Ideological State Apparatuses', "The Spectre of Hegel "gives a unique insight into Althusser's engagement with a philosophy he would later renounce.

In the current situation of polarization in the Middle East, it is easy to lose sight of the fact that a long tradition of dialogue and openness toward the "Other" exists in many strands of Jewish thought. Himself or herself the quintessential Other in a world in which she or he has existed dispersed, in exile, as a minority, the Jew has consistently envisioned the self in relation to surrounding societies. Esther Benbassa and Jean-Christophe Attias show that alterity is a useful and morally compelling notion with which to structure Judaism's historically specific and politically charged encounters with deity, femininity, the Christian West, and the Muslim East.

In Benbassa and Attias's view, the Other may be rejected, but it is also a mirror, both reminding the Jew of ethical duties and constituting a source of temptation and danger. Sometimes, the authors find, the Other is the enemy. They note that it is with the enemy that peace is made, peace with the Other and peace with the self. The Jew and the Other, which is an extended commentary on a dozen Biblical verses and which follows the five books of the Pentateuch, offers the history of that encounter as an inextricable part of the Jewish condition and is itself a meditation on this encounter.

Three women, all philosophers, all of Jewish descent, provide a human face for a decade of crisis in this powerful and moving book. The dark years when the Nazis rose to power are here seen through the lives of Edith Stein, a disciple of Husserl and author of La science et la croix, who died in Auschwitz in 1942; Hannah Arendt, pupil of Heidegger and Jaspers and author of Eichmann in Jerusalem, who unhesitatingly responded to Hitler by making a personal commitment to Zionism; and Simone Weil, a student of Alain and author of La pesanteur et la greece.

Following her subjects from 1933 to 1943, Sylvie Courtine-Denamy recounts how these three great philosophers of the twentieth century endeavored with profound moral commitment to address the issues confronting them. Condemned to exile, they not only sought to understand a horrible reality, but also attempted to make peace with it. To do so, Edith Stein and Simone Weil encouraged a stoic acceptance of necessity while Hannah Arendt argued for the capacity for renewal and the need to fight against the banality of evil.

Courtine-Denamy also describes how as a student each woman caught the eye of her famous male teacher, yet dared to criticize and go beyond him. She explores each one's sense of her femininity, her position on the "woman question", and her relation to her Jewishness.

"All three", the author writes, "are compelling figures who move us with their fierce desire to understand a world out of joint, reconcile it with itself, and, despite everything, love it".

One of the best-known continental theorists writing today, Gerard Genette here explores our aesthetic relation to works of art. Through an analysis of the views of thinkers ranging from David Hume and Immanuel Kant to Monroe C. Beardsley, Arthur Danto, and Nelson Goodman, Genette seeks to identify the place of the aesthetic in a theory of artistic appreciation. His discussion is rich in detailed examples drawn from all of the arts. The Aesthetic Relation is a companion volume to The Work of Art: Immanence and Transcendence, published by Cornell in 1997. Taken together, the two books offer a comprehensive theory of art which addresses the work of art as at once object and action.Genette maintains that our aesthetic relation to all types of objects presupposes that special attention is paid to their outward aspect (rather than to their usefulness) when appraising them. Such appraisals, while wholly subjective and temporary, are expressed as objective and universal judgments about the items in question. Further, he asserts that our aesthetic relation to works of art in particular is based on an awareness of an aesthetic intention that defines an object as a work of art, as well as on an awareness of a work's position in its historical and generic field."

This is the first English translation of a highly appealing volume originally published in French in 1993. Informed by a sense of wonderment at divine doings, it treats the ancient Egyptian gods as if they were an ethnic group that captured the fancy of ethnologists or sociologists. The book begins with the discussion of the gods' community as a society unto itself. The authors describe the structures of the society of the gods and some of the conflicts that frequently upset it, with individual gods acting to protect their own positions in an established hierarchy and struggling to gain power over their fellows. The nature of their immortal but not vulnerable bodies, their pleasures, and their needs are considered. What did they eat, the authors ask, and did they feel pain? The second part of the book cites familiar traditions and littleknown texts to explain the relationship of the gods to the pharaoh, who was believed to represent them on earth. By performing appropriate rites, the pharaoh maintained a delicate equilibrium, balancing the sky home of the sun god, the underworld of Osiris and the dead, and the earth itself. While each world was autonomous and had its own mythological context, the separate spheres were also interdependent, requiring the sun's daily course and the pharaoh's ritual actions to ensure the cohesion of the universe.