This volume focuses on the relational aspect of Jean-Luc Nancy’s thinking. As Nancy himself showed, thinking might be a solitary activity but it is never singular in its dimension. Building on or breaking away from other thoughts, especially those by thinkers who had come before, thinking is always plural, relational. This “singular plural� dimension of thought in Nancy’s philosophical writings demands explication. In this book, some of today’s leading scholars in the theoretical humanities shed light on how Nancy’s thought both shares with and departs from Descartes, Hegel, Marx, Heidegger, Weil, Lacan, Merleau-Ponty, and Lyotard, elucidating “the sharing of voices,� in Nancy’s phrase, between Nancy and these thinkers. Contributors: Georges Van Den Abbeele, Emily Apter, Rodolphe Gasché, Werner Hamacher, Eleanor Kaufman, Marie-Eve Morin, Timothy Murray, Jean-Luc Nancy, and John H. Smith

Since Hegel, philosophy cannot stop thinking its end.
The violent transformations which Hegel's philosophy has uncovered and caused in the structure of philosophical terms and in the terms under which philosophy is possible is Hamacher's topic. Starting from Hegel's commentaries on biblical scripture, Hamacher traces the genealogy and unfolding of Hegel's thought into his mature works--the "Phenomenology of Spirit, " the "Encyclopedia, " the "Philosophy of History"--focusing throughout on the limits and borders, the limitations and extremities of its conceptual and textual movements.
Because the concept for Hegel is the end of the thing--the point where it peaks--because it occurs by severance from its representational content, the trace of this splitting appears imprinted into its discursive articulation. The Hegelian text is punctuated by a series of terms and topics that operate according to the logic of the turning point: one function activating its opposite, they serve as pores between mutually exclusive experiences and establish their unity. This dialectical procedure falters, its unity dissolves, the pores turn into aporias, wherever conceptual exigencies surpass the reality they have instilled. Hamacher shows that dialectics, proceeding by way of aporias, remains unable to account for its own movement. Hegel's system must be read from the point where its rupture fails to converge with its end.
Analyzing both the historical and the systematic aspects of Hegel's philosophy, addressing Kant and religious fetishism, Nietzsche and the impossible repetition of the same, Marx and the aroma of religion, Freud and the hysterical body, Hamacher's argument is directed toward what in Hegel's philosophy of spirit resists spiritualization and defeats philosophy. Aspiring to be the last philosophy, speculative idealism has to "incorporate" all previous systems and "spiritualize" its incorporation. Its logic of ingestion must, however, reject with repulsion and nausea "(Ekel)" everything that resists appropriation.
Emphasizing Hegel's claim to present the political theology of modern society, Hamacher shows that the mechanism of nausea meant to keep the system intact is in fact itself a mechanism foreign to its body; it averts the promised incorporation, defeats idealization, leaves the body politic disintegrated, and voids the claim of the most powerful ontology of modern society to mark the end, the completion and plenitude--the "pleroma"--of philosophy and history. What remains--the indigestible, the unreadable, the nondiscursive--demands yet another kind of discourse and another practical gesture: toward a "pleroma" other than Hegel's.

Since Hegel, philosophy cannot stop thinking its end.
The violent transformations which Hegel's philosophy has uncovered and caused in the structure of philosophical terms and in the terms under which philosophy is possible is Hamacher's topic. Starting from Hegel's commentaries on biblical scripture, Hamacher traces the genealogy and unfolding of Hegel's thought into his mature works--the "Phenomenology of Spirit, " the "Encyclopedia, " the "Philosophy of History"--focusing throughout on the limits and borders, the limitations and extremities of its conceptual and textual movements.
Because the concept for Hegel is the end of the thing--the point where it peaks--because it occurs by severance from its representational content, the trace of this splitting appears imprinted into its discursive articulation. The Hegelian text is punctuated by a series of terms and topics that operate according to the logic of the turning point: one function activating its opposite, they serve as pores between mutually exclusive experiences and establish their unity. This dialectical procedure falters, its unity dissolves, the pores turn into aporias, wherever conceptual exigencies surpass the reality they have instilled. Hamacher shows that dialectics, proceeding by way of aporias, remains unable to account for its own movement. Hegel's system must be read from the point where its rupture fails to converge with its end.
Analyzing both the historical and the systematic aspects of Hegel's philosophy, addressing Kant and religious fetishism, Nietzsche and the impossible repetition of the same, Marx and the aroma of religion, Freud and the hysterical body, Hamacher's argument is directed toward what in Hegel's philosophy of spirit resists spiritualization and defeats philosophy. Aspiring to be the last philosophy, speculative idealism has to "incorporate" all previous systems and "spiritualize" its incorporation. Its logic of ingestion must, however, reject with repulsion and nausea "(Ekel)" everything that resists appropriation.
Emphasizing Hegel's claim to present the political theology of modern society, Hamacher shows that the mechanism of nausea meant to keep the system intact is in fact itself a mechanism foreign to its body; it averts the promised incorporation, defeats idealization, leaves the body politic disintegrated, and voids the claim of the most powerful ontology of modern society to mark the end, the completion and plenitude--the "pleroma"--of philosophy and history. What remains--the indigestible, the unreadable, the nondiscursive--demands yet another kind of discourse and another practical gesture: toward a "pleroma" other than Hegel's.

Two Studies of Friedrich Hoelderlin shows how the poet enacts a radical theory of meaning that culminates in a unique and still groundbreaking concept of revolution, one that begins with a revolutionary understanding of language. The product of an intense engagement with both Walter Benjamin and Jacques Derrida, the book presents Werner Hamacher's major attempts at developing a critical practice commensurate with the immensity of Hoelderlin's late writings. These essays offer an incisive and innovative combination of critical theory and deconstruction while also identifying where influential critics like Heidegger fail to do justice to the poet's astonishing radicality. Readers will not only come away with a new appreciation of Hoelderlin's poetic and political-theoretical achievements but will also discover the motivating force behind Hamacher's own achievements as a literary scholar and political theorist. An introduction by Julia Ng and an afterword by Peter Fenves provide further information about these studies and the academic and theoretical context in which they were composed.

This volume focuses on the relational aspect of Jean-Luc Nancy's thinking. As Nancy himself showed, thinking might be a solitary activity but it is never singular in its dimension. Building on or breaking away from other thoughts, especially those by thinkers who had come before, thinking is always plural, relational. This "singular plural" dimension of thought in Nancy's philosophical writings demands explication. In this book, some of today's leading scholars in the theoretical humanities shed light on how Nancy's thought both shares with and departs from Descartes, Hegel, Marx, Heidegger, Weil, Lacan, Merleau-Ponty, and Lyotard, elucidating "the sharing of voices," in Nancy's phrase, between Nancy and these thinkers. Contributors: Georges Van Den Abbeele, Emily Apter, Rodolphe Gasche, Werner Hamacher, Eleanor Kaufman, Marie-Eve Morin, Timothy Murray, Jean-Luc Nancy, and John H. Smith

Two Studies of Friedrich Hoelderlin shows how the poet enacts a radical theory of meaning that culminates in a unique and still groundbreaking concept of revolution, one that begins with a revolutionary understanding of language. The product of an intense engagement with both Walter Benjamin and Jacques Derrida, the book presents Werner Hamacher's major attempts at developing a critical practice commensurate with the immensity of Hoelderlin's late writings. These essays offer an incisive and innovative combination of critical theory and deconstruction while also identifying where influential critics like Heidegger fail to do justice to the poet's astonishing radicality. Readers will not only come away with a new appreciation of Hoelderlin's poetic and political-theoretical achievements but will also discover the motivating force behind Hamacher's own achievements as a literary scholar and political theorist. An introduction by Julia Ng and an afterword by Peter Fenves provide further information about these studies and the academic and theoretical context in which they were composed.

"Poetry does not impose, it exposes itself," wrote Paul Celan. Werner Hamacher's investigations into crucial texts of philosophical and literary modernity show that Celan's apothegm is also valid for the structure of understanding and for language in general. In "Premises" Hamacher demonstrates that the promise of a subject position is not only unavoidable--and thus operates as a structural imperative--but is also unattainable and therefore by necessity open to possibilities other than that defined as "position," to redefinitions and unexpected transformations of the merely thetical act.
Proceeding along the lines of both philosophical argument and critical reading, Hamacher presents the fullest account of the vast disruption in the theories and ethics of positional and propositional acts--a disruption first exposed by Kant's analysis of the minimal requirements for linguistic and practical action. Focusing on the double trait of every premise--that it is promised but never attained--Hamacher analyzes nine decisive themes, topics, and texts of modernity: the hermeneutic circle in Schleiermacher and Heidegger, the structure of ethical commands in Kant, Nietzsche's genealogy of moral terms and his exploration of the aporias of singularity, the irony of reading in de Man, the parabasis of positing acts in Fichte and Schlegel, Kleist's disruption of narrative representation, the gesture of naming in Benjamin and Kafka, and the incisive caesura that Paul Celan inserts into temporal and linguistic reversals. There is no book that so fully brings the issues of both critical philosophy and critical literature into reach.
"Reviews"
"Werner Hamacher's "Premises" is the heir and successor to the most important theoretical and critical work done in American departments of comparative literature from the 1960s through the 1980s. Yet, "Premises" is no more a work of literary scholarship than one of philosophical submission to philosophy. With the gesture that is genuinely called post-structural, which is the suspicion and suspension of every code, the book's act of freedom is freedom to read and write language "tout court.""
--Timothy Bahti,
University of Michigan
"Hamacher's project can be described as the retracing of the epistemological ground upon which the modern conception of the literary was erected. It is quite clear to me that there is nothing presently available to rival this book."
--Wlad Godzich,
University of Geneva

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.

Minima Philologica brings together two essays by Werner Hamacher that are meant to revitalize philology as a practice beyond its restriction to the restoration of linguistic data and their meanings. In these two texts, “95 Theses on Philology� and “For—Philology,� Hamacher propounds a notion of generalized philology that is equivalent to the real production of linguistic utterances, and indeed utterances not limited to predicative or even discursive statements. Philology, in speaking for language where no clear and distinct language is given, exhibits and exposes the structure of language in general. The first text, “95 Theses on Philology,� challenges academic philology as well as other disciplines across the humanities and sciences that “use� language, assuming it to be a given entity and not an event. The theses develop what Hamacher calls the “idea of philology� by describing the constitution of its objects, its relation to knowledge, its suspension of consciousness, and its freedom for what remains always still to be said. In “For—Philology,� both speaking and writing, Hamacher argues, follow, discursively and non-discursively, the desire for language. Desire—philía—is the insatiable affect that drives the movement between utterances toward the next and the one after that. Desiring language—logos—means to respond to an alien utterance that precedes you, ignorant about where the path will lead, accepting loss and uncertainty, thinking in and through language and the lack of it, exceeding, returning, responding to others, cutting into and off what is to be said. In arguing this, Hamacher responds, directly or obliquely, to other philological thinkers such as Plato and Schlegel, Nietzsche, Benjamin, and Heidegger, as well as to poets such as Rene Char, Francis Ponge, Paul Celan, and Friedrich Holderlin. Taken together, the essays of Minima Philologica constitute a manifesto for a new understanding of linguistic existence that breaks new ways of attending to language and those who live by it.

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.

Werner Hamacher’s witty and elliptical 95 Theses on Philology challenges the humanities—and particularly academic philology—that assume language to be a given entity rather than an event. In Give the Word eleven scholars of literature and philosophy (Susan Bernstein, Michèle Cohen-Halimi, Peter Fenves, Sean Gurd, Daniel Heller-Roazen, Jan Plug, Gerhard Richter, Avital Ronell, Thomas Schestag, Ann Smock, and Vincent van Gerven Oei) take up the challenge presented by Hamacher’s theses. At the close Hamacher responds to them in a spirited text that elaborates on the context of his 95 Theses and its rich theoretical and philosophical ramifications. The 95 Theses, included in this volume, makes this collection a rich resource for the study and practice of “radical philology.� Hamacher’s philology interrupts and transforms, parting with tradition precisely in order to remain faithful to its radical but increasingly occluded core. The contributors test Hamacher’s break with philology in a variety of ways, attempting a philological practice that does not take language as an object of knowledge, study, or even love. Thus, in responding to Hamacher’s Theses, the authors approach language that, because it can never be an object of any kind, awakens an unfamiliar desire. Taken together these essays problematize philological ontology in a movement toward radical reconceptualizations of labor, action, and historical time.  

"Poetry does not impose, it exposes itself," wrote Paul Celan. Werner Hamacher's investigations into crucial texts of philosophical and literary modernity show that Celan's apothegm is also valid for the structure of understanding and for language in general. "Subject position" is widely invoked today, yet Hamacher is the first to thoroughly investigate the premises for this invocation. He demonstrates that the promise of a subject position is not only unavoidable--and thus produces more and more fundamentalisms--but is also unattainable and therefore always open to innovation, revision, and unexpected transformation. In a book that is both philosophical and literary, Hamacher gives us the fullest account of the vast disruption in the very nature of our understanding that was first unleashed by Kant's critique of human subjectivity. In light of the double nature of every premise--that it is promised but never attainable--Hamacher gives us nine decisive themes, topics, and texts of modernity: the hermeneutic circle in Schleiermacher and Heidegger, the structure of ethical commands in Kant, Nietzsche's genealogy of moral terms and his exploration of the aporias of singularity, the irony of reading in de Man, the parabasis of language in Schlegel, Kleist's disruption of narrative representation, the gesture of naming in Benjamin and Kafka, and the incisive caesura that Paul Celan inserts into temporal and linguistic reversals. There is no book that so fully brings the issues of both critical philosophy and critical literature into reach.

In occupied Belgium during World War II, Paul de Man (1919-1983) wrote music, lecture, and exhibition reviews, a regular book column, interviews, and articles on cultural politics for the Brussels daily newspaper "Le Soir," From December 1940 until he resigned in November 1942, de Man contributed almost 200 articles to this and another newspaper, both then controlled by Nazi sympathizers and vocal advocates of the "new order."
Later to become one of the most respected and influential literary theorists in America, de Man, then 21 and 22 years old, wrote primarily as the chief literary critic for "Le Soir," His weekly column reviewed the latest novels and poetry from Belgium, France, Germany, and England. De Man commented extensively on major propaganda expositions, and interviewed leading writers and cultural figures, including Paul Valery and the future Vichy Education minister Abel Bonnard.

The political extremes of de Man's wartime writing are marked by two articles. His single anti-Semitic article, "Les Juifs dans la litterature actuelle" (4 March 1941), acquiesces in the deportation of Jews to "a Jewish colony isolated from Europe." But de Man later argued in defense of a Resistance-linked journal ("A propos de la revue "Messages, "" 14 July 1942) against the "totalitarian" censors' "unconsidered attacks."

This volume reprints in facsimile all of de Man's articles in "Le Soir" as well as three articles he wrote prior to the occupation in 1940 as editor of the liberal "Cahiers du Libre Examen." It also includes English translations of the ten articles written in Flemmish for the Antwerp paper "Het Vlaamsche Land," in March-October 1942. The collection appears underthe auspices of the "Oxford Literary Review," England's leading theoretical journal for over a decade.

This collection of essays serves as a forum for a broad spectrum of responses to the war-time writing of Paul de Man, responses rarely in agreement and often sharply contradictory, differing in approach, affect, and style. "Responses" engages in reading de Man's early articles, in articulating their multiple contexts, then and now, and in opening the limitations imposed by rubrics like "the case of Paul de Man" and "deconstruction politics."
"Responses" brings together the readings and commentaries of literary critics and historians from the United States and Europe, with their diverse strategies-historical, rhetorical, psychological, political. The primary aims of these essays are reading de Man's texts, from 1940 to 1983, and assessing them in their political, ideological, and institutional fields.

"Responses" also provides essential historical materials-letters, documents, personal recollections-on "Le Soir" and "Het Vlaamsche Land," on the occupation of Belgium, and on the biography of Paul de Man. An appendix collects the recent reactions of newspapers in the United States and Europe (France, Germany, Switzerland, Sweden, Belgium, and elsewhere) to the discovery of de Man's wartime writings.

Contributors include Yves Bonnefoy, Cynthia Chase, Else de Bens, Ortwin de Graef, Jacques Derrida, Rodolphe Gasche, Gerald Graff, Barbara Johnson, Jeffrey Mehlman, J. Hillis Miller, Edward Said, Marc Shell, Gayatri Spivak, and others.

The collection appears under the auspices of the "Oxford Literary Review," England's leading theoretical journal for over a decade.

Minima Philologica brings together two essays by Werner Hamacher that are meant to revitalize philology as a practice beyond its restriction to the restoration of linguistic data and their meanings. In these two texts, “95 Theses on Philology� and “For—Philology,� Hamacher propounds a notion of generalized philology that is equivalent to the real production of linguistic utterances, and indeed utterances not limited to predicative or even discursive statements. Philology, in speaking for language where no clear and distinct language is given, exhibits and exposes the structure of language in general. The first text, “95 Theses on Philology,� challenges academic philology as well as other disciplines across the humanities and sciences that “use� language, assuming it to be a given entity and not an event. The theses develop what Hamacher calls the “idea of philology� by describing the constitution of its objects, its relation to knowledge, its suspension of consciousness, and its freedom for what remains always still to be said. In “For—Philology,� both speaking and writing, Hamacher argues, follow, discursively and non-discursively, the desire for language. Desire—philía—is the insatiable affect that drives the movement between utterances toward the next and the one after that. Desiring language—logos—means to respond to an alien utterance that precedes you, ignorant about where the path will lead, accepting loss and uncertainty, thinking in and through language and the lack of it, exceeding, returning, responding to others, cutting into and off what is to be said. In arguing this, Hamacher responds, directly or obliquely, to other philological thinkers such as Plato and Schlegel, Nietzsche, Benjamin, and Heidegger, as well as to poets such as Rene Char, Francis Ponge, Paul Celan, and Friedrich Holderlin. Taken together, the essays of Minima Philologica constitute a manifesto for a new understanding of linguistic existence that breaks new ways of attending to language and those who live by it.