As its title suggests, this collections of essays by one of the foremost theorists working today takes as its theme the edge or limit between language, time, history, and politics. These are essays that are all on the brink, about the edge, the very extreme at which one can no longer say where one is located, neither on the cliff, say, nor over the edge. To be on the brink, then, is to take up that extreme limit, the point of contamination or indetermination where language, time, history, and politics all converge upon one another. The book begins with a consideration of Kant's treatment of time as representation, before moving toward more explicitly political themes as it engages political theology and messianism in Hegel and Hoelderlin. The second section explores the questionof language in a variety of manifestations-from translation to complaint and greeting-and through a number of literary and cultural forms, from the work of Mallarme to email. The volume concludes with an interview in which Hamacher offers a revealing overview of his work, beginning with an account of his early writings and moving up to his most recent essays.

As its title suggests, this collections of essays by one of the foremost theorists working today takes as its theme the edge or limit between language, time, history, and politics. These are essays that are all on the brink, about the edge, the very extreme at which one can no longer say where one is located, neither on the cliff, say, nor over the edge. To be on the brink, then, is to take up that extreme limit, the point of contamination or indetermination where language, time, history, and politics all converge upon one another. The book begins with a consideration of Kant's treatment of time as representation, before moving toward more explicitly political themes as it engages political theology and messianism in Hegel and Hoelderlin. The second section explores the questionof language in a variety of manifestations-from translation to complaint and greeting-and through a number of literary and cultural forms, from the work of Mallarme to email. The volume concludes with an interview in which Hamacher offers a revealing overview of his work, beginning with an account of his early writings and moving up to his most recent essays.

Completing the translation of Derrida's monumental work Right to Philosophy (the first part of which has already appeared under the title of Who's Afraid of Philosophy?), Eyes of the University brings together many of the philosopher's most important texts on the university and, more broadly, on the languages and institutions of philosophy. In addition to considerations of the implications for literature and philosophy of French becoming a state language, of Descartes' writing of the Discourse on Method in French, and of Kant's and Schelling's philosophies of the university, the volume reflects on the current state of research and teaching in philosophy and on the question of what Derrida calls a "university responsibility." Examining the political and institutional conditions of philosophy, the essays collected here question the growing tendency to orient research and teaching towards a programmable and profitable end. The volume is therefore invaluable for the light it throws upon an underappreciated aspect of Derrida's own engagement, both philosophical and political, in struggles against the stifling of philosophical research and teaching. As a founding member of the Research Group on the Teaching of Philosophy and as one of the conveners of the Estates General of Philosophy, Derrida was at the forefront of the struggle to preserve and extend the teaching of philosophy as a distinct discipline, in secondary education and beyond, in the face of conservative government education reforms in France. As one of the founders of the College International de Philosophie, he worked to provide a space for research in and around philosophy that was not accepted or legitimated in other institutions. Documenting and reflecting upon these engagements, Eyes of the University brings together some of the most important and incisive of Derrida's works.

This volume reflects Jacques Derrida's engagement in the late 1970s with French political debates on the teaching of philosophy and the reform of the French university system. He was a founding member of the Research Group on the Teaching of Philosophy (Greph), an activist group that mobilized opposition to the Giscard government's proposals to "rationalize" the French educational system in 1975, and a convener of the Estates General of Philosophy, a vast gathering in 1979 of educators from across France.
While addressing specific contemporary political issues on occasion, thus providing insight into the pragmatic deployment of deconstructive analysis, the essays deal mainly with much broader concerns. With his typical rigor and spark, Derrida investigates the genealogy of several central concepts which any debate about teaching and the university must confront.
Thus there are essays on the "teaching body," both the faculty "corps" and the strange interplay in the French (but not only the French) tradition between the mind and body of the professor; on the question of age in teaching, analyzed through a famous letter of Hegel; on the class, the classroom, and the socio-economic concept of class in education; on language, especially so-called "natural languages" like French; and on the legacy of the revolutionary tradition, the Estates General, in the university. The essays are linked by the extraordinary care and precision with which Derrida undertakes a political intervention into, and a philosophical analysis of, the institutionalization of philosophy in the university.

This volume reflects Jacques Derrida's engagement in the late 1970s with French political debates on the teaching of philosophy and the reform of the French university system. He was a founding member of the Research Group on the Teaching of Philosophy (Greph), an activist group that mobilized opposition to the Giscard government's proposals to "rationalize" the French educational system in 1975, and a convener of the Estates General of Philosophy, a vast gathering in 1979 of educators from across France.
While addressing specific contemporary political issues on occasion, thus providing insight into the pragmatic deployment of deconstructive analysis, the essays deal mainly with much broader concerns. With his typical rigor and spark, Derrida investigates the genealogy of several central concepts which any debate about teaching and the university must confront.
Thus there are essays on the "teaching body," both the faculty "corps" and the strange interplay in the French (but not only the French) tradition between the mind and body of the professor; on the question of age in teaching, analyzed through a famous letter of Hegel; on the class, the classroom, and the socio-economic concept of class in education; on language, especially so-called "natural languages" like French; and on the legacy of the revolutionary tradition, the Estates General, in the university. The essays are linked by the extraordinary care and precision with which Derrida undertakes a political intervention into, and a philosophical analysis of, the institutionalization of philosophy in the university.

Already in 1929, Walter Benjamin described “a one hundred per cent image-space.” Such an image space saturates our world now more than ever, constituting the visibility in which we live. The Supermarket of the Visible analyzes this space and the icons that populate it as the culmination of a history of the circulation and general commodification of images and gazes. From the first elevators and escalators (tracking shots avant la lettre) to cinema (the great conductor of gazes), all the way down to contemporary eye-tracking techniques that monitor the slightest saccades of our eyes, Peter Szendy offers an entirely novel theory of the intersection of the image and economics. The Supermarket of the Visible elaborates an economy proper to images, icons, in other words, an iconomy. Deleuze caught a glimpse of this when he wrote that “money is the back side of all the images that cinema shows and edits on the front.” Since “cinema,” for Deleuze, is synonymous with “universe,” Szendy argues that this sentence must be understood in its broadest dimension and that a reading of key works in the history of cinema allows us a unique vantage point upon the reverse of images, their monetary implications. Paying close attention to sequences in Hitchcock, Bresson, Antonioni, De Palma, and The Sopranos, Szendy shows how cinema is not a uniquely commercial art form among other, purer arts, but, more fundamentally, helps to elaborate what might be called, with Bataille, a general iconomy. Moving deftly and lightly between political economy, aesthetic theory, and popular movies and television, The Supermarket of the Visible will be a necessary book for anyone concerned with media, philosophy, politics, or visual culture.

Already in 1929, Walter Benjamin described "a one hundred per cent image-space." Such an image space saturates our world now more than ever, constituting the visibility in which we live. The Supermarket of the Visible analyzes this space and the icons that populate it as the culmination of a history of the circulation and general commodification of images and gazes. From the first elevators and escalators (tracking shots avant la lettre) to cinema (the great conductor of gazes), all the way down to contemporary eye-tracking techniques that monitor the slightest saccades of our eyes, Peter Szendy offers an entirely novel theory of the intersection of the image and economics. The Supermarket of the Visible elaborates an economy proper to images, icons, in other words, an iconomy. Deleuze caught a glimpse of this when he wrote that "money is the back side of all the images that cinema shows and edits on the front." Since "cinema," for Deleuze, is synonymous with "universe," Szendy argues that this sentence must be understood in its broadest dimension and that a reading of key works in the history of cinema allows us a unique vantage point upon the reverse of images, their monetary implications. Paying close attention to sequences in Hitchcock, Bresson, Antonioni, De Palma, and The Sopranos, Szendy shows how cinema is not a uniquely commercial art form among other, purer arts, but, more fundamentally, helps to elaborate what might be called, with Bataille, a general iconomy. Moving deftly and lightly between political economy, aesthetic theory, and popular movies and television, The Supermarket of the Visible will be a necessary book for anyone concerned with media, philosophy, politics, or visual culture.

Completing the translation of Derrida's monumental work Right to Philosophy (the first part of which has already appeared under the title of Who's Afraid of Philosophy?), Eyes of the University brings together many of the philosopher's most important texts on the university and, more broadly, on the languages and institutions of philosophy. In addition to considerations of the implications for literature and philosophy of French becoming a state language, of Descartes' writing of the Discourse on Method in French, and of Kant's and Schelling's philosophies of the university, the volume reflects on the current state of research and teaching in philosophy and on the question of what Derrida calls a "university responsibility." Examining the political and institutional conditions of philosophy, the essays collected here question the growing tendency to orient research and teaching towards a programmable and profitable end. The volume is therefore invaluable for the light it throws upon an underappreciated aspect of Derrida's own engagement, both philosophical and political, in struggles against the stifling of philosophical research and teaching. As a founding member of the Research Group on the Teaching of Philosophy and as one of the conveners of the Estates General of Philosophy, Derrida was at the forefront of the struggle to preserve and extend the teaching of philosophy as a distinct discipline, in secondary education and beyond, in the face of conservative government education reforms in France. As one of the founders of the College International de Philosophie, he worked to provide a space for research in and around philosophy that was not accepted or legitimated in other institutions. Documenting and reflecting upon these engagements, Eyes of the University brings together some of the most important and incisive of Derrida's works.

This is the first authoritative, book-length study of what Heidegger called "thinking poetics." "That Is to Say" conducts its analysis of Heideggerian poetics by expounding the sense of language from the perspective of fundamental ontology. This project is carried out in readings of the pertinent chapters of "Being and Time," the lectures on Holderlin, "The Origin of the Work of Art," and "On the Way to Language." The book is guided by a question that no other writer on Heidegger has yet asked: Why should "poiesis" provide a privileged access to the specificity of the poetic?
With this question guiding his quite unorthodox analyses of Heidegger's texts on poetics and the work of art, the author sheds new light on every aspect of Heidegger's philosophy. The analyses devoted to Heidegger's idea of a proximity between thinking and poetry, his conception of Holderlin as "the" poet, of poetic experience, and of the privilege he accords the name reveal a series of presuppositions and necessary assumptions in Heidegger's conception of poetry that not only remain unthought by Heidegger himself, but that, strictly speaking, cannot be thought in terms of what Heidegger understood by thinking.
"That Is to Say" points to the limits of poetics with regard to the work of art, and in particular the literary work. In doing so, it gestures toward new ways of doing justice to the literary and to art in general.

What if our existence is a product of its interruptions? What if the words that structure our lives are themselves governed by the periods and commas that bring them to a close, or our images by the cinematic cuts that mark them off? Are we, like Chekhov's clerk, who dreams of being pursued by angry exclamation marks, or Scorsese's Jake LaMotta, bloodied by one violently edited fight after another, the products of punctuation-or as Peter Szendy asks us to think of it, punchuation? Of Stigmatology elaborates for the first time a general theory of punctuation. Beginning with punctuation marks in the common sense, Peter Szendy goes on to trace the effects of punctuation more broadly, arguing that looking and hearing are not passive acts of reception, but themselves punctuate the images and sounds they take in. Szendy reads an astonishing range of texts and traditions, from medical auscultation to literature (Chekhov, Sterne, Kafka), philosophy (Hegel, Nietzsche, Heidegger, Derrida), psychoanalysis (Lacan), and film (Raging Bull, The Trial, Fight Club). Repeatedly, what Szendy finds in these works is a punctuation that marks experience itself, that seeks (and ultimately fails) to bind the subject to itself. This is the stigmatology of the punctuation mark on the page that structures texts from ancient to digital, as well as the punchuation of experience, as though at the hands of a boxer.

What if our existence is a product of its interruptions? What if the words that structure our lives are themselves governed by the periods and commas that bring them to a close, or our images by the cinematic cuts that mark them off? Are we, like Chekhov's clerk, who dreams of being pursued by angry exclamation marks, or Scorsese's Jake LaMotta, bloodied by one violently edited fight after another, the products of punctuation-or as Peter Szendy asks us to think of it, punchuation? Of Stigmatology elaborates for the first time a general theory of punctuation. Beginning with punctuation marks in the common sense, Peter Szendy goes on to trace the effects of punctuation more broadly, arguing that looking and hearing are not passive acts of reception, but themselves punctuate the images and sounds they take in. Szendy reads an astonishing range of texts and traditions, from medical auscultation to literature (Chekhov, Sterne, Kafka), philosophy (Hegel, Nietzsche, Heidegger, Derrida), psychoanalysis (Lacan), and film (Raging Bull, The Trial, Fight Club). Repeatedly, what Szendy finds in these works is a punctuation that marks experience itself, that seeks (and ultimately fails) to bind the subject to itself. This is the stigmatology of the punctuation mark on the page that structures texts from ancient to digital, as well as the punchuation of experience, as though at the hands of a boxer.