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Title first published in 2003. 'Weber is probably the only person
in his generation who is equally at home in and directly informed
about contemporary literary theory and its antecedents in Germany,
France, and the US. His theoretical interest in psychoanalysis
serves as a viewpoint from which a powerful combination of
philosophical, linguistic, and political concerns are brought
together in an uncommonly productive dialectical interplay' Paul de
Man This book presents the first introductory text examining the
work of the contemporary thinker, Samuel Weber. Accessible,
compelling and challenging, Weber's writing offers a rewarding
investigation into the connections between literary and cultural
studies, media and technology, and philosophy and aesthetics, in
the context of significant intellectual debates and developments
linking Europe and North America. The critical practice of Weber's
various texts is explored in detail, along with his studies in
philosophy, aesthetics, deconstruction, media, technology,
psychoanalysis and theatre.
Title first published in 2003. 'Weber is probably the only person
in his generation who is equally at home in and directly informed
about contemporary literary theory and its antecedents in Germany,
France, and the US. His theoretical interest in psychoanalysis
serves as a viewpoint from which a powerful combination of
philosophical, linguistic, and political concerns are brought
together in an uncommonly productive dialectical interplay' Paul de
Man This book presents the first introductory text examining the
work of the contemporary thinker, Samuel Weber. Accessible,
compelling and challenging, Weber's writing offers a rewarding
investigation into the connections between literary and cultural
studies, media and technology, and philosophy and aesthetics, in
the context of significant intellectual debates and developments
linking Europe and North America. The critical practice of Weber's
various texts is explored in detail, along with his studies in
philosophy, aesthetics, deconstruction, media, technology,
psychoanalysis and theatre.
As calls mount for resistance to recent political events, Simon
Morgan Wortham explores the political implications and complexities
of a psychoanalytic conception of resistance. Through close
readings of a range of authors, both within and outside of the
psychoanalytic tradition, the question of the politics of
psychoanalysis itself is read back into the task of thinking
resistance from a psychoanalytic point of view. Morgan Wortham also
reveals a new theory of phobic resistance at the centre of the
politics of psychoanalysis, one that also creates fresh
possibilities for contemporary political analysis.
The work of Samuel Weber has greatly influenced writers and
thinkers across the arts and humanities: including literary,
critical, and cultural theory; media, communication, theater, and
cultural studies; new media and technology; psychoanalysis; and
philosophy. His remarkable and inaugural texts have been especially
important to the deconstructive tradition, given his early
recognition of the importance of the writings of Jacques Derrida.
Taught by Theodor W. Adorno and Peter Szondi, he is equally at home
in the Critical Theory of the Frankfurt School, in the German
literary tradition, or in psychoanalysis. Weber played an important
role in the process of translation, publication, and interpretation
that brought "theory" to prominence in the United States. His work
continues to reactivate and transform the legacy bequeathed to us
by figures such as Kant, Nietzsche, Benjamin, Heidegger, de Man,
and Derrida, not least by exposing the field of philosophy to
contemporary questions in the arenas of media, technology,
politics, and culture.This volume brings together a number of
eminent scholars seeking to assess the intellectual impact of
Weber's large body of writings. It also contains two new and
previously unpublished essays by Weber himself: "'God Bless
America!'" and "'Going Along for the Ride: Violence and
Gesture-Agamben Reading Benjamin Reading Kafka Reading Cervantes.'"
The work of Samuel Weber has greatly influenced writers and
thinkers across the arts and humanities: including literary,
critical, and cultural theory; media, communication, theater, and
cultural studies; new media and technology; psychoanalysis; and
philosophy. His remarkable and inaugural texts have been especially
important to the deconstructive tradition, given his early
recognition of the importance of the writings of Jacques Derrida.
Taught by Theodor W. Adorno and Peter Szondi, he is equally at home
in the Critical Theory of the Frankfurt School, in the German
literary tradition, or in psychoanalysis. Weber played an important
role in the process of translation, publication, and interpretation
that brought "theory" to prominence in the United States. His work
continues to reactivate and transform the legacy bequeathed to us
by figures such as Kant, Nietzsche, Benjamin, Heidegger, de Man,
and Derrida, not least by exposing the field of philosophy to
contemporary questions in the arenas of media, technology,
politics, and culture.This volume brings together a number of
eminent scholars seeking to assess the intellectual impact of
Weber's large body of writings. It also contains two new and
previously unpublished essays by Weber himself: "'God Bless
America!'" and "'Going Along for the Ride: Violence and
Gesture-Agamben Reading Benjamin Reading Kafka Reading Cervantes.'"
This book provides a definitive account of Jacques Derrida's
involvement in debates about the university. Derrida 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. He also helped to convene the Estates General of
Philosophy, a vast gathering in 1979 of educators from across
France. Furthermore, he was closely associated with the founding of
the International College of Philosophy in Paris, and his
connection with the International Parliament of Writers during the
1990s also illustrates his continuing interest in the possibility
of launching an array of literary and philosophical projects while
experimenting with new kinds of institutions in which they might
take their specific shape and direction. Derrida argues that the
place of philosophy in the university should be explored as both a
historical question and a philosophical problem in its own right.
He argues that philosophy simultaneously belongs and does not
belong to the university. In its founding role, it must come from
"outside" the institution in which, nevertheless, it comes to
define itself. The author asks whether this irresolvable tension
between "belonging" and "not belonging" might not also form the
basis of Derrida's political thinking and activism where wider
issues of contemporary significance are concerned. Key questions
today concerning citizenship, rights, the nation-state and Europe,
asylum, immigration, terror, and the "return" of religion all
involve assumptions and ideas about "belonging"; and they entail
constitutional, legal, institutionaland material constraints that
take shape precisely on the basis of such ideas. This project will
therefore open up a key question: Can deconstruction's insight into
the paradoxical institutional standing of philosophy form the basis
of a meaningful political response by "theory" to a number of
contemporary international issues?
One of Derrida's most complex, intriguing and challenging texts,
Glas is a work of resounding importance for literature, for
philosophy, for literature, and for the relationship between the
two. This collection of essays, featuring leading scholars in the
field, seeks to trace its resonance four decades after its
publication. A number of interconnected problems and themes will be
examined, including Derrida's deconstruction of the Hegelian
interpretation of Antigone, the philosophy and politics of familial
and civil life, questions of sexual difference and dissidence, the
question of the signature, the complex role played by figuration
and language, and the continuing relevance of Glas today. While
some of the essays undertake rigorous close readings of the text,
at the same time as tracing the limits of such reading as they are
indeed anticipated by Glas itself, others take this work as the
occasion to explore its reverberations in other writings and in a
host of topics and problems germane not only to literary and
philosophical studies, but to cultural and political worlds far
beyond the confines of academia.
This book analyses how modern conceptions of ethics, psychoanalysis
and aesthetics are linked through the question of pain. Through a
series of rigorous encounters with key critical figures, this
monograph argues that modern thought is, in a double sense, the
thought of pain. This book argues that modern European philosophy
after Kant offers less the conceptual equipment to tackle pain in
explanatory terms, than an experience of thought that participates
in the forms of pain and suffering about which it speaks. Perhaps
surprisingly, the question of pain establishes a ground from which
to examine key debates in 20th-century European philosophy, most
recently between forms of post-structuralist and ethical thinking
imagined to be in crisis and the resurgence of discourses of
political emancipation arising from traditions of thought
associated with Marxism. It offers a systematic account of the
modern European tradition's relationship to the question of pain
and suffering, and new interpretation of "ethics" and "evil". It
questions longstanding distinctions - between physical and
psychological pain, 'my' pain and the pain of the other, human pain
and animal pain. It sets new agendas for reading post-Kantian
philosophy.
As calls mount for resistance to recent political events, Simon
Morgan Wortham explores the political implications and complexities
of a psychoanalytic conception of resistance. Through close
readings of a range of authors, both within and outside of the
psychoanalytic tradition, the question of the politics of
psychoanalysis itself is read back into the task of thinking
resistance from a psychoanalytic point of view. Morgan Wortham also
reveals a new theory of phobic resistance at the centre of the
politics of psychoanalysis, one that also creates fresh
possibilities for contemporary political analysis.
This book provides a definitive account of Jacques Derrida's
involvement in debates about the university. Derrida 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. He also helped to convene the Estates General of
Philosophy, a vast gathering in 1979 of educators from across
France. Furthermore, he was closely associated with the founding of
the International College of Philosophy in Paris, and his
connection with the International Parliament of Writers during the
1990s also illustrates his continuing interest in the possibility
of launching an array of literary and philosophical projects while
experimenting with new kinds of institutions in which they might
take their specific shape and direction. Derrida argues that the
place of philosophy in the university should be explored as both a
historical question and a philosophical problem in its own right.
He argues that philosophy simultaneously belongs and does not
belong to the university. In its founding role, it must come from
"outside" the institution in which, nevertheless, it comes to
define itself. The author asks whether this irresolvable tension
between "belonging" and "not belonging" might not also form the
basis of Derrida's political thinking and activism where wider
issues of contemporary significance are concerned. Key questions
today concerning citizenship, rights, the nation-state and Europe,
asylum, immigration, terror, and the "return" of religion all
involve assumptions and ideas about "belonging"; and they entail
constitutional, legal, institutionaland material constraints that
take shape precisely on the basis of such ideas. This project will
therefore open up a key question: Can deconstruction's insight into
the paradoxical institutional standing of philosophy form the basis
of a meaningful political response by "theory" to a number of
contemporary international issues?
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