Böcker i European Perspectives: A Series in Social Thought and Cultural Criticism-serien

With this book we see a philosopher well steeped in the Western tradition thinking through ancient Eastern disciplines, meditating on what it means to learn to breathe, and urging us all at the dawn of a new century to rediscover indigenous Asian cultures. Yogic tradition, according to Irigaray, can provide an invaluable means for restoring the vital link between the present and eternity-and for re-envisioning the patriarchal traditions of the West. Western, logocentric rationality tends to abstract the teachings of yoga from its everyday practice-most importantly, from the cultivation of breath. Lacking actual, personal experience with yoga or other Eastern spiritual practices, the Western philosophers who have tried to address Hindu and Buddhist teachings-particularly Schopenhauer-have frequently gone astray. Not so, Luce Irigaray. Incorporating her personal experience with yoga into her provocative philosophical thinking on sexual difference, Irigaray proposes a new way of understanding individuation and community in the contemporary world. She looks toward the indigenous, pre-Aryan cultures of India-which, she argues, have maintained an essentially creative ethic of sexual difference predicated on a respect for life, nature, and the feminine. Irigaray's focus on breath in this book is a natural outgrowth of the attention that she has given in previous books to the elements-air, water, and fire. By returning to fundamental human experiences-breathing and the fact of sexual difference-she finds a way out of the endless sociologizing abstractions of much contemporary thought to rethink questions of race, ethnicity, and globalization.

Describes that sexual difference should be affirmed rather than denied. This book points out sex is not a social, cultural, or ethnic characteristic - it is a universal human trait.

A Moroccan who emigrated to France in 1971, Tahar Ben Jelloun draws upon his own encounters with racism along with his insights as a practicing psychologist and gifted novelist to elucidate the racial divisions that plague contemporary society.

This is a collection of 22 never-before-translated interviews and one personal essay by Julia Kristeva. Kristeva's in-depth discussions with major figures in contemporary arts and letters cover topics as diverse as the American literary academy, fiction writing, and issues in neuroscience.

A story of lost sensory experiences and forgotten passions, the latest work from renowned historian Alain Corbin recounts the history of nineteenth-century French rural life through the countryside's numerous bells.

An exploration of the pig in Judeo-Christian culture and European anti-semitism, this work chronicles its cultural and religious character. The author details the folkloric beliefs still found among both provincial and urban Europeans.

These essays treat a range of issues from the ancient Jewish revolt against Roman rule and the much-mythologized martyrdom at Masada, the French Revolution, and Marxism's difficulties with "the Jewish question," to Nazi genocide and the deep problems of representing it.

"e;Unlike Freud, I do not claim that religion is just an illusion and a source of neurosis. The time has come to recognize, without being afraid of 'frightening' either the faithful or the agnostics, that the history of Christianity prepared the world for humanism."e;So writes Julia Kristeva in this provocative work, which skillfully upends our entrenched ideas about religion, belief, and the thought and work of a renowned psychoanalyst and critic. With dialogue and essay, Kristeva analyzes our "e;incredible need to believe"e;--the inexorable push toward faith that, for Kristeva, lies at the heart of the psyche and the history of society. Examining the lives, theories, and convictions of Saint Teresa of Avila, Sigmund Freud, Donald Winnicott, Hannah Arendt, and other individuals, she investigates the intersection between the desire for God and the shadowy zone in which belief resides. Kristeva suggests that human beings are formed by their need to believe, beginning with our first attempts at speech and following through to our adolescent search for identity and meaning. Kristeva then applies her insight to contemporary religious clashes and the plight of immigrant populations, especially those of Islamic origin. Even if we no longer have faith in God, Kristeva argues, we must believe in human destiny and creative possibility. Reclaiming Christianity's openness to self-questioning and the search for knowledge, Kristeva urges a "e;new kind of politics,"e; one that restores the integrity of the human community.

This volume presents the first complete translation of Antonio Gramsci's notes on the concept of subalternity, including the prison notebook devoted to the theme of subaltern social groups. It includes a critical apparatus that clarifies Gramsci's history, culture, and sources and contextualizes these ideas against his earlier writings and letters.

In May 1968, Gilles Deleuze was an established philosopher teaching at the innovative Vincennes University, just outside of Paris. Felix Guattari was a political militant and the director of an unusual psychiatric clinic at La Borde. Their meeting was quite unlikely, yet the two were introduced in an arranged encounter of epic consequence. From that moment on, Deleuze and Guattari engaged in a surprising, productive partnership, collaborating on several groundbreaking works, including Anti-Oedipus, What Is Philosophy? and A Thousand Plateaus.Francois Dosse, a prominent French intellectual known for his work on the Annales School, structuralism, and biographies of the pivotal intellectuals Paul Ricoeur, Pierre Chaunu, and Michel de Certeau, examines the prolific if improbable relationship between two men of distinct and differing sensibilities. Drawing on unpublished archives and hundreds of personal interviews, Dosse elucidates a collaboration that lasted more than two decades, underscoring the role that family and history particularly the turbulent time of May 1968 play in their monumental work. He also takes the measure of Deleuze and Guattari's posthumous fortunes and the impact of their thought on intellectual, academic, and professional circles.

To the renowned psychoanalyst, philosopher, and linguist Julia Kristeva, Melanie Klein (1882-1960) was the most original innovator, male or female, in the psychoanalytic arena. Klein pioneered psychoanalytic practice with children and made major contributions to our understanding of both psychosis and autism. Along the way, she successfully introduced a new approach to the theory of the unconscious without abandoning the principles set forth by Freud. In her first biography of a fellow psychoanalyst, the prolific Kristeva considers Klein's life and intellectual development, weaving a narrative that covers the history of psychoanalysis and illuminates Kristeva's own life and work. Kristeva tells the remarkable story of Klein's life: an unhappy wife and mother who underwent analysis, and-without a medical or other advanced degree-became an analyst herself at the age of 40. In examining her work, Kristeva proposes that Klein's "e;break"e; with Freud was really an attempt to complete his theory of the unconscious. Kristeva addresses Klein's numerous critics, and, in doing so, bridges the wide gulf between the clinical and theoretical worlds of psychoanalysis. Klein is celebrated here as the first person to see the mother as the source of not only creativity, but of thought itself, and the first to consider the place of matricide in psychic development. As such, Klein is a seminal figure in the evolution of the provocative ideas about motherhood and the psyche for which Kristeva is most famous. Klein is thus, in a sense, a mother to Kristeva, making this book an account of the development of Kristeva's own thought as well as Klein's.

Ernst Junger, one of twentieth-century Germany's most important and controversial writers, faithfully kept a journal during the Second World War in occupied Paris, on the eastern front, and in Germany until its defeat-writings that are of major historical and literary significance. These wartime journals appear here in English for the first time.

Shows how our perception of skin has changed from the eighteenth century onwards. This title examines the changing significance of skin through brilliant analyses of literature, art, philosophy, and anatomical drawings and writings.

What is it about the marriage of music and the stage that fills us with such bewilderment and passion? What is opera's seductive promise and how does it draw us into its embrace? This study considers the allure of several seducers and seductresses from nineteenth-century opera - Monteverdi's "Poppea", Handel's "Alcina", and Massenet's "Manon".

Corbin recreates the life and world of a man about whom nothing is known except for his entries in the civil registries and historical knowledge about the times in which he lived: Louis-Francois Pinagot, a forester and clog maker who lived during the heart of the nineteenth century -- the age of Romanticism, of Hugo and Berlioz -- from the Napoleonic Wars to the Third Republic.

An examination of the difference between communication and transmission that stresses technologies and institutions long overlooked in the study of symbols and signs throughout the history of civilizations.

Gianni Vattimo, one of Europe's most important and influential philosophers, has been a leading participant in the postwar turn that has brought Nietzsche back to the center of philosophical enquiry. This book explores the German philosopher's important works and discusses his views on the Ubermensch, time, history, truth, and hermeneutics.

Album provides an unparalleled look into Roland Barthes's life of letters. It presents a selection of correspondence, from his adolescence through the last years of his life. The first English-language publication of Barthes's letters, Album is a comprehensive testimony to one of the most influential critics of the twentieth century.

We have long thought of the Renaissance as a luminous era that marked a decisive break with the past, but the idea of the Renaissance as a distinct period arose only during the nineteenth century. Though the view of the Middle Ages as a dark age of unreason has softened somewhat, we still locate the advent of modern rationality in the Italian thought and culture of the fifteenth and sixteenth centuries. Jacques Le Goff pleads for a strikingly different view. In this, his last book, he argues persuasively that many of the innovations we associate with the Renaissance have medieval roots, and that many of the most deplorable aspects of medieval society continued to flourish during the Renaissance. We should instead view Western civilization as undergoing several "e;renaissances"e; following the fall of Rome, over the course of a long Middle Ages that lasted until the mid-eighteenth century. While it is indeed necessary to divide history into periods, Le Goff maintains, the meaningful continuities of human development only become clear when historians adopt a long perspective. Genuine revolutions-the shifts that signal the end of one period and the beginning of the next-are much rarer than we think.

"Notes for a lecture course and seminar at Collaege de France (1976-1977)"-- T.p

The Neutral ( le neutre) escapes or undoes the paradigmatic binary oppositions that structure and produce meaning in Western thought and discourse. This book centers around 23 "figures," also referred to as "traits" or "twinklings," that are possible embodiments of the Neutral or of the anti-Neutral.

On Christmas Eve 1951, Santa Claus was hanged and then publicly burned outside of the Cathedral of Dijon in France. That same decade, ethnologists began to study the indigenous cultures of central New Guinea, and found men and women affectionately consuming the flesh of the ones they loved. "e;Everyone calls what is not their own custom barbarism,"e; said Montaigne. In these essays, Claude Levi-Strauss shows us behavior that is bizarre, shocking, and even revolting to outsiders but consistent with a people's culture and context. These essays relate meat eating to cannibalism, female circumcision to medically assisted reproduction, and mythic thought to scientific thought. They explore practices of incest and patriarchy, nature worship versus man-made material obsessions, the perceived threat of art in various cultures, and the innovations and limitations of secular thought. Levi-Strauss measures the short distance between "e;complex"e; and "e;primitive"e; societies and finds a shared madness in the ways we enact myth, ritual, and custom. Yet he also locates a pure and persistent ethics that connects the center of Western civilization to far-flung societies and forces a reckoning with outmoded ideas of morality and reason.

Historians go to great lengths to avoid confronting discontinuity, searching for explanations as to why such events as the fall of the Berlin Wall, George W. Bush's invasion of Iraq, and the introduction of the euro logically develop from what came before. Moved by the Past radically breaks with this tradition of predating the past, incites us to fully acknowledge the discontinuous nature of discontinuities, and proposes to use the fact that history is propelled by unforeseeable leaps and bounds as a starting point for a truly evolutionary conception of history. Integrating research from a variety of disciplines, Eelco Runia identifies two modes of being "e;moved by the past"e;: regressive and revolutionary. In the regressive mode, the past may either overwhelm us-as in nostalgia-or provoke us to act out what we believe to be solidly dead. When we are moved by the past in a revolutionary sense, we may be said to embody history: we burn our bridges behind us and create accomplished facts we have no choice but to live up to. In the final thesis of Moved by the Past, humans energize their own evolution by habitually creating situations ("e;catastrophes"e; or sublime historical events) that put a premium on mutations. This book therefore illuminates how every now and then we chase ourselves away from what we were and force ourselves to become what we are. Proposing a simple yet radical change in perspective, Runia profoundly reorients how we think and theorize about history.

The author, a noted literary critic, presents a selection of his thought on Balzac, Valery, Dickens, Goethe, Heine, Hoelderlin, lyric poetry, realism, the essay and the contemporary novel.

Critical Models combines into a single volume two of Adorno's most important postwar works - Interventions: Nine Critical Models (1963) and Catchwords: Critical Models II (1969). Written after his return to Germany in 1949, the articles, essays, and radio talks included in this volume speak to the pressing political, cultural, and philosophical concerns of the postwar era. The pieces in Critical Models reflect the intellectually provocative as well as the practical Adorno as he addresses such issues as the dangers of ideological conformity, the fragility of democracy, educational reform, the influence of television and radio, and the aftermath of fascism. This new edition includes an introduction by Lydia Goehr, a renowned scholar in philosophy, aesthetic theory, and musicology. Goehr illuminates Adorno's ideas as well as the intellectual, historical, and critical contexts that shaped his postwar thinking.

Etienne Balibar explores the tensions between cosmopolitanism and secularism in order to advance a truly democratic and emancipatory cosmopolitanism, which requires a secularization of secularism. Going beyond circumscribed notions of religion and the public sphere, Secularism and Cosmopolitanism is a profound rethinking of identity and difference.

A translation of the keynote address Derrida delivered at the inaugural conference of the Helene Cixous archive at the National Library in Paris. It addresses Helene Cixous's contribution to French thought and is suitable for scholars and enthusiasts hoping to understand the relationship between Derrida and Cixous.

With an ethnologist's understanding of construct and practice, Marc Auge proves age is unrelated to the development of consciousness, desire, and representations of the self. In bold, eye-opening strokes, he isolates age as a physical marker and casts one's youthful approach to the world as the true measure of life's value.