Catastrophic scenarios dominate our contemporary mindset. Catastrophic events and predictions have spurred new interest in re-examining the history of earlier disasters and the social and conceptual resources they have mobilized. The essays gathered in this volume reconsider the history and theory of different catastrophes and their aftermath. The emphasis is on the need to distance this process of reconsideration from previous teleological representations of catastrophes as an endpoint, and to begin considering their "operative" aspects, which unmask the nature of social and political structures. Among the essays in this volume are analyses, by leading scholars in their respective fields, concerning the role of catastrophes in theology, in the history of industrial accidents, in theory of history, in the history of law, in "catastrophe films", in the history of cybernetics, in post-Holocaust discussions of reparations, and in climate change.

Contemporary politics is faced, on the one hand, with political stagnation and lack of a progressive vision on the side of formal, institutional politics, and, on the other, with various social movements that venture to challenge modern understandings of representation, participation, and democracy. Interestingly, both institutional and anti-institutional sides of this antagonism tend to accuse each other of "nihilism," namely, of mere oppositional destructiveness and failure to offer a constructive, positive alternative to the status quo. Nihilism seems, then, all engulfing.In order to better understand this political situation and ourselves within it, "The Politics of Nihilism" proposes a thorough theoretical examination of the concept of nihilism and its historical development followed by critical studies of Israeli politics and culture. The authors show that, rather than a mark of mutual opposition and despair, nihilism is a fruitful category for tracing and exploring the limits of political critique, rendering them less rigid and opening up a space of potentiality for thought, action, and creation.

From the outset, Nazism was marked by a keen appreciation for language's important role in controlling the masses, as Hitler's Mein Kampf showed as early as 1924. Accordingly, one of the first political forces they conscripted in their rise to power was a battalion of rhetoricians sent to the provinces and villages to preach the power of the language of Leben (life) to ordinary men and women. This fascinating study of Lebensphilosophie reexamines it as a new vocabulary of politically potent ideology through the career of one of its most prominent exponents, Ludwig Klages. Even a short list of Klages's admirers and critics would include many famous names from the era, among them Walter Benjamin, Thomas Mann, Robert Musil, and Georg Lukacs. His tremendous popularity among readers of German prefigured a cultural and philosophical crisis made possible by the political volatility of the Weimar Republic.

Nitzan Lebovic claims that political melancholy is the defining trait of a generation of Israelis born between the 1960s and 1990s. This cohort came of age during wars, occupation and intifada, cultural conflict, and the failure of the Oslo Accords. The atmosphere of militarism and conservative state politics left little room for democratic opposition or dissent. Lebovic and others depict the failure to respond not only as a result of institutional pressure but as the effect of a long-lasting "left-wing melancholy." In order to understand its grip on Israeli society, Lebovic turns to the novels and short stories of Israel Zarchi. For him, Zarchi aptly describes the gap between the utopian hope present in Zionism since its early days and the melancholic reality of the present. Through personal engagement with Zarchi, Lebovic develops a philosophy of melancholy and shows how it pervades Israeli society.

Some of the first figures the Nazis conscripted in their rise to power were rhetoricians devoted to popularizing the German vocabulary of Leben (life). This fascinating study reexamines this movement through one of its most prominent exponents, Ludwig Klages, revealing the philosophical-cultural crises and political volatility of the Weimar era.

Nitzan Lebovic claims that political melancholy is the defining trait of a generation of Israelis born between the 1960s and 1990s. This cohort came of age during wars, occupation and intifada, cultural conflict, and the failure of the Oslo Accords. The atmosphere of militarism and conservative state politics left little room for democratic opposition or dissent. Lebovic and others depict the failure to respond not only as a result of institutional pressure but as the effect of a long-lasting "left-wing melancholy." In order to understand its grip on Israeli society, Lebovic turns to the novels and short stories of Israel Zarchi. For him, Zarchi aptly describes the gap between the utopian hope present in Zionism since its early days and the melancholic reality of the present. Through personal engagement with Zarchi, Lebovic develops a philosophy of melancholy and shows how it pervades Israeli society.

Contemporary politics is faced, on the one hand, with political stagnation and lack of a progressive vision on the side of formal, institutional politics, and, on the other, with various social movements that venture to challenge modern understandings of representation, participation, and democracy. Interestingly, both institutional and anti-institutional sides of this antagonism tend to accuse each other of "nihilism," namely, of mere oppositional destructiveness and failure to offer a constructive, positive alternative to the status quo. Nihilism seems, then, all engulfing.In order to better understand this political situation and ourselves within it, "The Politics of Nihilism" proposes a thorough theoretical examination of the concept of nihilism and its historical development followed by critical studies of Israeli politics and culture. The authors show that, rather than a mark of mutual opposition and despair, nihilism is a fruitful category for tracing and exploring the limits of political critique, rendering them less rigid and opening up a space of potentiality for thought, action, and creation.