Martin Jay – författare

Long considered 'the noblest of the senses', vision has increasingly come under critical scrutiny by a wide range of thinkers who question its dominance in Western culture. These critics of vision, especially prominent in twentieth-century France, have challenged its allegedly superior capacity to provide access to the world. They have also criticized its supposed complicity with political and social oppression through the promulgation of spectacle and surveillance. Martin Jay turns to this discourse surrounding vision and explores its often contradictory implications in the work of such influential figures as Jean-Paul Sartre, Maurice Merleau-Ponty, Michel Foucault, Jacques Lacan, Louis Althusser, Guy Debord, Luce Irigaray, Emmanuel Levinas, and Jacques Derrida. Jay begins with a discussion of the theory of vision from Plato to Descartes, then considers its role in the French Enlightenment before turning to its status in the culture of modernity.From consideration of French Impressionism to analysis of Georges Bataille and the Surrealists, Roland Barthes' writings on photography, and the film theory of Christian Metz, Jay provides lucid and fair-minded accounts of thinkers and ideas widely known for their difficulty. His book examines the myriad links between the interrogation of vision and the pervasive antihumanist, antimodernist, and counter-enlightenment tenor of much recent French thought. Refusing, however, to defend the dominant visual order, he calls instead for a plurality of 'scopic regimes'. Certain to generate controversy and discussion throughout the humanities and social sciences, "Downcast Eyes" will consolidate Jay's reputation as one of today's premier cultural and intellectual historians.

Herbert Marcuse, Erich Fromm, Max Horkheimer, Franz Neumann, Theodor Adorno, Leo Lowenthal--the impact of the Frankfurt School on the sociological, political, and cultural thought of the twentieth century has been profound. The Dialectical Imagination is a major history of this monumental cultural and intellectual enterprise during its early years in Germany and in the United States. Martin Jay has provided a substantial new preface for this edition, in which he reflects on the continuing relevance of the work of the Frankfurt School.

Although successive generations of the Frankfurt School have attempted to adapt Critical Theory to new circumstances, the work done by its founding members continues in the twenty-first century to unsettle conventional wisdom about culture, society and politics. Exploring unexamined episodes in the school's history and reading its work in unexpected ways, these essays provide ample evidence of the abiding relevance of Horkheimer, Adorno, Benjamin, Marcuse, Löwenthal, and Kracauer in our troubled times. Without forcing a unified argument, they range over a wide variety of topics, from the uncertain founding of the School to its mixed reception of psychoanalysis, from Benjamin's ruminations on stamp collecting to the ironies in the reception of Marcuse's One-Dimensional Man, from Löwenthal's role in Weimar's Jewish Renaissance to Horkheimer's involvement in the writing of the first history of the Frankfurt School. Of special note are their responses to visual issues such as the emancipation of colour in modern art, the Jewish prohibition on images, the relationship between cinema and the public sphere, and the implications of a celebrated Family of Man photographic exhibition. The collection ends with an essay tracing the still metastasising demonisation of the Frankfurt School by the so-called Alt Right as the source of "cultural Marxism" and "political correctness," which has gained alarming international resonance and led to violence by radical right-wing fanatics.

Few words in both everyday parlance and theoretical discourse have been as rhapsodically defended or as fervently resisted as 'experience'. Yet, to date, there have been no comprehensive studies of how the concept of experience has evolved over time and why so many thinkers in so many different traditions have been compelled to understand it. "Songs of Experience" is a remarkable history of Western ideas about the nature of human experience written by one of our best-known intellectual historians. With its sweeping historical reach and lucid comparative analysis - qualities that have made Martin Jay's previous books so distinctive and so successful - "Songs of Experience" explores Western discourse from the sixteenth century to the present, asking why the concept of experience has been such a magnet for controversy. Resisting any single overarching narrative, Jay discovers themes and patterns that transcend individuals and particular schools of thought and illuminate the entire spectrum of intellectual history.As he explores the manifold contexts for understanding experience - epistemological, religious, aesthetic, political, and historical - Jay engages an exceptionally broad range of European and American traditions and thinkers from the American pragmatists and British Marxist humanists to the Frankfurt School and the French poststructuralists, and he delves into the thought of individual philosophers as well, including Montaigne, Bacon, Locke, Hume and Kant, Oakeshott, Collingwood, and Ankersmit. Provocative, engaging, erudite, this key work will be an essential source for anyone who joins the ongoing debate about the material, linguistic, cultural, and theoretical meaning of 'experience' in modern cultures.

In the early 20th century, Marxist theory was enriched and rejuvenated by adopting the concept of reification, introduced by the Hungarian theorist Georg Lukács to identify and denounce the transformation of historical processes into ahistorical entities, human actions into things that seemed part of an immutable "second nature." For a variety of reasons, both theoretical and practical, the hopes placed in de-reification as a tool of revolutionary emancipation proved vain. In these original and imaginative essays, delivered as the Tanner Lectures at the University of California, Berkeley in 2005, the distinguished third-generation Frankfurt School philosopher Axel Honneth attempts to rescue the concept of reification by recasting it in terms of the philosophy of recognition he has been developing over the past two decades. Three distinguished political and social theorists: Judith Butler, Raymond Geuss, and Jonathan Lear, respond with hard questions about the central anthropological premise of his argument, the assumption that prior to cognition there is a fundamental experience of intersubjective recognition that can provide a normative standard by which current social relations can be judged wanted. Honneth listens carefully to their criticism and provides a powerful defense of his position.

In the early 20th century, Marxist theory was enriched and rejuvenated by adopting the concept of reification, introduced by the Hungarian theorist Georg Lukács to identify and denounce the transformation of historical processes into ahistorical entities, human actions into things that seemed part of an immutable "second nature." For a variety of reasons, both theoretical and practical, the hopes placed in de-reification as a tool of revolutionary emancipation proved vain. In these original and imaginative essays, delivered as the Tanner Lectures at the University of California, Berkeley in 2005, the distinguished third-generation Frankfurt School philosopher Axel Honneth attempts to rescue the concept of reification by recasting it in terms of the philosophy of recognition he has been developing over the past two decades. Three distinguished political and social theorists: Judith Butler, Raymond Geuss, and Jonathan Lear, respond with hard questions about the central anthropological premise of his argument, the assumption that prior to cognition there is a fundamental experience of intersubjective recognition that can provide a normative standard by which current social relations can be judged wanted. Honneth listens carefully to their criticism and provides a powerful defense of his position.

A bold and wide-ranging study across centuries, examining the conflict between “conventional” and “magical” nominalism in philosophy, history, aesthetics, political theory, and photography.In this magisterial new book, intellectual historian Martin Jay traces the long-standing competition between two versions of nominalism—the “conventional” and the “magical.” Since at least William of Ockham, according to Jay, the conventional form of nominalism has contributed to the disenchantment of the world, by viewing general terms as nothing more than mere names we use to group particular objects together, rejecting the idea that they refer to a further, “higher” reality. Magical nominalism, instead, performs a reenchanting function, by investing proper names, disruptive events, and singular objects with an auratic power of their own. Drawing in part on Jewish theology, it challenges the elevation of the constitutive subject resulting from Ockham’s reliance on divine will in his critique of real universals.  Starting with the fourteenth-century revolution of nominalism against Scholastic realism, Jay unpacks various “counterrevolutions” against nominalism itself, including a magical alternative to its conventional form. Focusing on fundamental debates over the relationship between language, thought, and reality, Jay illuminates connections across thinkers, disciplines, and vast realms of human experience. Ranging from theology and philosophy of history to aesthetics and political theory, this book engages with a range of artists and thinkers, including Adorno, Ankersmit, Badiou, Barthes, Bataille, Benjamin, Blumenberg, Derrida, Duchamp, Foucault, Kracauer, Kripke, and Lyotard. Ultimately, Magical Nominalism offers a strikingly original way to understand humanity’s intellectual path to modernity.

Charts the flight of some of this century's most important thinkers from Nazi Germany to the United States. Jay explores the theories of The Frankfurt School -- among them, the work of Theodor Adorno, Leo Lowenthal and Herbert Marcuse -- as well, such as George Lichtheim, Hannah Arendt, and Henry Pachter.

Emmanuel Levinas conceives of our lives as fundamentally interpersonal and ethical, claiming that our responsibilities to one another should shape all of our actions. While many scholars believe that Levinas failed to develop a robust view of political ethics, Michael L. Morgan argues against understandings of Levinas's thought that find him politically wanting or even antipolitical. Morgan examines Levinas's ethical critique of the political as well as his Jewish writings—including those on Zionism and the founding of the Jewish state—which are controversial reflections of Levinas's political expression. Unlike others who dismiss Levinas as irrelevant or anarchical, Morgan is the first to give extensive treatment to Levinas as a serious social political thinker whose ethics must be understood in terms of its political implications. Morgan reveals Levinas's political commitments to liberalism and democracy as well as his revolutionary conception of human life as deeply interconnected on philosophical, political, and religious grounds.

Emmanuel Levinas conceives of our lives as fundamentally interpersonal and ethical, claiming that our responsibilities to one another should shape all of our actions. While many scholars believe that Levinas failed to develop a robust view of political ethics, Michael L. Morgan argues against understandings of Levinas's thought that find him politically wanting or even antipolitical. Morgan examines Levinas's ethical critique of the political as well as his Jewish writings—including those on Zionism and the founding of the Jewish state—which are controversial reflections of Levinas's political expression. Unlike others who dismiss Levinas as irrelevant or anarchical, Morgan is the first to give extensive treatment to Levinas as a serious social political thinker whose ethics must be understood in terms of its political implications. Morgan reveals Levinas's political commitments to liberalism and democracy as well as his revolutionary conception of human life as deeply interconnected on philosophical, political, and religious grounds.

Martin Jay tackles a question as old as Plato and still pressing today: what is reason, and what roles does and should it have in human endeavor? Applying the tools of intellectual history, he examines the overlapping, but not fully compatible, meanings that have accrued to the term ""reason"" over two millennia, homing in on moments of crisis, critique, and defense of reason.After surveying Western ideas of reason from the ancient Greeks through Kant, Hegel, and Marx, Jay engages at length with the ways leading theorists of the Frankfurt School—Horkheimer, Marcuse, Adorno, and most extensively Habermas—sought to salvage a viable concept of reason after its apparent eclipse. They despaired, in particular, over the decay in the modern world of reason into mere instrumental rationality. When reason becomes a technical tool of calculation separated from the values and norms central to daily life, then choices become grounded not in careful thought but in emotion and will—a mode of thinking embraced by fascist movements in the twentieth century.Is there a more robust idea of reason that can be defended as at once a philosophical concept, a ground of critique, and a norm for human emancipation? Jay explores at length the ommunicative rationality advocated by Habermas and considers the range of arguments, both pro and con, that have greeted his work.

Fin de Siècle Socialism, originally published in 1988, demonstrates the lively potential for cultural criticism in intellectual history. Martin Jay discusses such controversies as the Habermas-Gadamer debate and the deconstructionist challenge to synoptic analysis. This book should be of interest to students and teachers of modern European history, political and social theory.

Fin de Siècle Socialism, originally published in 1988, demonstrates the lively potential for cultural criticism in intellectual history. Professor Jay discusses such controversies as the Habermas-Gadamer debate and the deconstructionist challenge to synoptic analysis. This book should be of interest to students and teachers of modern European history, political and social theory.

Force Fields collects the recent essays of Martin Jay, an intellectual historian and cultural critic internationally known for his extensive work on the history of Western Marxism and the intellectual migration from Germany to America.

Vision and the gaze are key issues in the analysis of racism, sexism and ethnocentrism. In recent radical theory, generally, and French theory in particular, vision has been seen as a means of control. But this view is often unnuanced. It bypasses questions such as: Why is it that contemporary theories have been so critical of vision, and generous towards listening (in psychoanalysis) and language (in philosophy)? This collection of original essays brings together historical studies and contemporary theoretical perspectives on vision. The historical papers focus in turn on Ancient Greece, medieval theology, the Renaissance, the Enlightenment and the nineteenth century. These historical studies are themselves thoroughly informed by poststructuralist theory. They provide a rigorous background for several new, exciting articles on vision and its bearings for feminism, race, sexual orientation, film and art. This collection is the first of its kind in juxtaposing historical and contemporary

Vision and the gaze are key issues in the analysis of racism, sexism and ethnocentrism. In recent radical theory, generally, and French theory in particular, vision has been seen as a means of control. But this view is often unnuanced. It bypasses questions such as: Why is it that contemporary theories have been so critical of vision, and generous towards listening (in psychoanalysis) and language (in philosophy)? This collection of original essays brings together historical studies and contemporary theoretical perspectives on vision. The historical papers focus in turn on Ancient Greece, medieval theology, the Renaissance, the Enlightenment and the nineteenth century. These historical studies are themselves thoroughly informed by poststructuralist theory. They provide a rigorous background for several new, exciting articles on vision and its bearings for feminism, race, sexual orientation, film and art. This collection is the first of its kind in juxtaposing historical and contemporary

A new collection of essays by the internationally recognized cultural critic and intellectual historian Martin Jay that revolves around the themes of violence and visuality, with essays on the Holocaust and virtual reality, religious violence, the art world, and the Unicorn Killer, among a wide range of other topics.

A new collection of essays by the internationally recognized cultural critic and intellectual historian Martin Jay that revolves around the themes of violence and visuality, with essays on the Holocaust and virtual reality, religious violence, the art world, and the Unicorn Killer, among a wide range of other topics.

Totality has been an abiding concern from the first generation of Western Marxists, most notably Lukacs, Korsch, Gramsci, and Bloch, through the second, exemplified by the Frankfurt School, Lefebvre, Goldmann, Sartre, Merleau-Ponty, and Della Volpe, up to the most recent, typified by Althusser, Colletti, and Habermas. Yet no consensus has been reached concerning the term's multiple meanings - expressive, decentered, longitudinal, latitudinal, normative - or its implications for other theoretical and practical matters. By closely following the adventures of this troublesome but central concept, "Marxism & Totality" offers an unconventional account of the history of Western Marxism.

A laboratory for competing visions of modernity, the Weimar Republic (1918-1933) continues to haunt the imagination of the twentieth century. Its political and cultural lessons retain uncanny relevance for all who seek to understand the tensions and possibilities of our age. "The Weimar Republic Sourcebook" represents the most comprehensive documentation of Weimar culture, history, and politics assembled in any language. It invites a wide community of readers to discover the richness and complexity of the turbulent years in Germany before Hitler's rise to power. Drawing from such primary sources as magazines, newspapers, manifestos, and official documents (many unknown even to specialists and most never before available in English), this book challenges the traditional boundaries between politics, culture, and social life. Its thirty chapters explore Germany's complex relationship to democracy, ideologies of 'reactionary modernism', the rise of the 'New Woman', Bauhaus architecture, the impact of mass media, the literary life, the tradition of cabaret and urban entertainment, and the situation of Jews, intellectuals, and workers before and during the emergence of fascism.While devoting much attention to the Republic's varied artistic and intellectual achievements (the Frankfurt School, political theater, twelve-tone music, cultural criticism, photomontage, and urban planning), the book is unique for its inclusion of many lesser-known materials on popular culture, consumerism, body culture, drugs, criminality, and sexuality; it also contains a timetable of major political events, an extensive bibliography, and capsule biographies. This will be a major resource and reference work for students and scholars in history; art; architecture; literature; social and political thought; and, cultural, film, German, and women's studies.

There is no more contentious and perennial issue in the history of modern Western thought than the vexed relationship between the genesis of an idea and its claim to validity beyond it. Can ideas or values transcend their temporal origins and overcome the sin of their original context, and in so doing earn abiding respect for their intrinsic merit? Or do they inevitably reflect them in ways that undermine their universal aspirations? Are discrete contexts so incommensurable and unique that the smooth passage of ideas from one to the other is impossible? Are we always trapped by the limits of our own cultural standpoints and partial perspectives, or can we somehow escape their constraints and enter into a fruitful dialogue with others?These persistent questions are at the heart of the discipline known as intellectual history, which deals not only with ideas, but also with the men and women who generate, disseminate, and criticize them. The essays in this collection, by one of the most recognized figures in the field, address them through engagement with leading intellectual historians-Hans Blumenberg, Quentin Skinner, Hayden White, Isaiah Berlin, Frank Ankersmit-as well other giants of modern thought-Max Weber, Emile Durkheim, Georg Simmel, Walter Benjamin, Theodor Adorno, and Georg LukÁcs. They touch on a wide variety of related topics, ranging from the heroism of modern life to the ability of photographs to lie. In addition, they explore the fraught connections between philosophy and theory, the truth of history and the truthfulness of historians, and the weaponization of free speech for other purposes.

There is no more contentious and perennial issue in the history of modern Western thought than the vexed relationship between the genesis of an idea and its claim to validity beyond it. Can ideas or values transcend their temporal origins and overcome the sin of their original context, and in so doing earn abiding respect for their intrinsic merit? Or do they inevitably reflect them in ways that undermine their universal aspirations? Are discrete contexts so incommensurable and unique that the smooth passage of ideas from one to the other is impossible? Are we always trapped by the limits of our own cultural standpoints and partial perspectives, or can we somehow escape their constraints and enter into a fruitful dialogue with others?These persistent questions are at the heart of the discipline known as intellectual history, which deals not only with ideas, but also with the men and women who generate, disseminate, and criticize them. The essays in this collection, by one of the most recognized figures in the field, address them through engagement with leading intellectual historians-Hans Blumenberg, Quentin Skinner, Hayden White, Isaiah Berlin, Frank Ankersmit-as well other giants of modern thought-Max Weber, Emile Durkheim, Georg Simmel, Walter Benjamin, Theodor Adorno, and Georg LukÁcs. They touch on a wide variety of related topics, ranging from the heroism of modern life to the ability of photographs to lie. In addition, they explore the fraught connections between philosophy and theory, the truth of history and the truthfulness of historians, and the weaponization of free speech for other purposes.

When Michael Dukakis accused George H. W. Bush of being the ""Joe Isuzu of American Politics"" during the 1988 presidential campaign, he asserted in a particularly American tenor the near-ancient idea that lying and politics (and perhaps advertising, too) are inseparable, or at least intertwined. Our response to this phenomenon, writes the renowned intellectual historian Martin Jay, tends to vacillate - often impotently - between moral outrage and amoral realism. In The Virtues of Mendacity, Jay resolves to avoid this conventional framing of the debate over lying and politics by examining what has been said in support of, and opposition to, political lying from Plato and St. Augustine to Hannah Arendt and Leo Strauss. Jay proceeds to show that each philosopher's argument corresponds to a particular conception of the political realm, which decisively shapes his or her attitude toward political mendacity. He then applies this insight to a variety of contexts and questions about lying and politics. Surprisingly, he concludes by asking if lying in politics is really all that bad. The political hypocrisy that Americans in particular periodically decry may be, in Jay's view, the best alternative to the violence justified by those who claim to know the truth.

Empires of Vision brings together pieces by some of the most influential scholars working at the intersection of visual culture studies and the history of European imperialism. The essays and excerpts focus on the paintings, maps, geographical surveys, postcards, photographs, and other media that comprise the visual milieu of colonization, struggles for decolonization, and the lingering effects of empire. Taken together, they demonstrate that an appreciation of the role of visual experience is necessary for understanding the functioning of hegemonic imperial power and the ways that the colonized subjects spoke, and looked, back at their imperial rulers. Empires of Vision also makes a vital point about the complexity of image culture in the modern world: We must comprehend how regimes of visuality emerged globally, not only in the metropole but also in relation to the putative margins of a world that increasingly came to question the very distinction between center and periphery.Contributors. Jordanna Bailkin, Roger Benjamin, Daniela Bleichmar, Zeynep Çelik, David Ciarlo, Natasha Eaton, Simon Gikandi, Serge Gruzinski, James L. Hevia, Martin Jay, Brian Larkin, Olu Oguibe, Ricardo PadrÓn, Christopher Pinney, Sumathi Ramaswamy, Benjamin Schmidt, Terry Smith, Robert Stam, Eric A. Stein, Nicholas Thomas, Krista A. Thompson

Empires of Vision brings together pieces by some of the most influential scholars working at the intersection of visual culture studies and the history of European imperialism. The essays and excerpts focus on the paintings, maps, geographical surveys, postcards, photographs, and other media that comprise the visual milieu of colonization, struggles for decolonization, and the lingering effects of empire. Taken together, they demonstrate that an appreciation of the role of visual experience is necessary for understanding the functioning of hegemonic imperial power and the ways that the colonized subjects spoke, and looked, back at their imperial rulers. Empires of Vision also makes a vital point about the complexity of image culture in the modern world: We must comprehend how regimes of visuality emerged globally, not only in the metropole but also in relation to the putative margins of a world that increasingly came to question the very distinction between center and periphery.Contributors. Jordanna Bailkin, Roger Benjamin, Daniela Bleichmar, Zeynep Çelik, David Ciarlo, Natasha Eaton, Simon Gikandi, Serge Gruzinski, James L. Hevia, Martin Jay, Brian Larkin, Olu Oguibe, Ricardo PadrÓn, Christopher Pinney, Sumathi Ramaswamy, Benjamin Schmidt, Terry Smith, Robert Stam, Eric A. Stein, Nicholas Thomas, Krista A. Thompson

Force Fields collects the recent essays of Martin Jay, an intellectual historian and cultural critic internationally known for his extensive work on the history of Western Marxism and the intellectual migration from Germany to America.

Fifty years after the appearance of The Dialectical Imagination, his pioneering history of the Frankfurt School, Martin Jay reflects on what may be living and dead in its legacy. Rather than treating it with filial piety as a fortress to be defended, he takes seriously its anti-systematic impulse and sensitivity to changing historical circumstances. Honouring the Frankfurt School's practice of immanent critique, he puts critical pressure on a number of its own ideas by probing their contradictory impulses. Among them are the pathologization of political deviance through stigmatizing "authoritarian personalities," the undefended theological premises of Walter Benjamin's work, and the ambivalence of its members' analyses of anti-Semitism and Zionism. Additional questions are asked about other time-honored Marxist themes: the meaning of alienation, the alleged damages of abstraction, and the advocacy of a politics based on a singular notion of the truth. Rather, however, than allowing these questions to snowball into an unwarranted repudiation of the Frankfurt School legacy as a whole, the essays also acknowledge a number of its still potent arguments. They explore its neglected, but now timely analysis of "racket society," Adorno's dialectical reading of aesthetic sublimation, and the unexpected implications of Benjamin's focus on the corpse for political theory. Jay shows that it is a still evolving theoretical tradition which offers resources for the understanding of - and perhaps even practical betterment - of our increasingly troubled world.