Commonalities - Böcker

The debate on "political theology" that ran throughout the twentieth century has reached its end, but the ultimate meaning of the notion continues to evade us. Despite all the attempts to resolve the issue, we still speak its language—we remain in its horizon.The reason for this, says Roberto Esposito, lies in the fact that political theology is neither a concept nor an event; rather, it is the pivot around which the machine of Western civilization has revolved for more than 2,000 years. At its heart stands the juncture between universalism and exclusion, unity and separation: the tendency of the Two to make itself into One by subordinating one part to the domination of the other. All the philosophical and political categories that we use, starting with the Roman and Christian notion of "the person," continue to reproduce this exclusionary dispositif.To take our departure from political theology, then—the task of contemporary philosophy—we must radically revise our conceptual lexicon. Only when thought has been returned to its rightful "place"—connected to the human species as a whole rather than to individuals—will we be able to escape from the machine that hasimprisoned our lives for far too long.

Terms of the Political: Community, Immunity, Biopolitics presents a decade of thought about the origins and possibilities of political theory from one of contemporary Italy's most prolific and engaging political theorists, Roberto Esposito. He has coined a number of critical concepts in current debates about the past, present, and future of biopolitics—from his work on the implications of the etymological and philosophical kinship of community (communitas) and immunity (immunitas) to his theorizations of the impolitical and the impersonal.Taking on interlocutors from throughout the Western philosophical tradition, from Aristotle and Augustine to Weil, Arendt, Nancy, Foucault, and Agamben, Esposito announces the eclipse of a modern political lexicon—"freedom," "democracy," "sovereignty," and "law"—that, in its attempt to protect human life, has so often produced its opposite (violence, melancholy, and death). Terms of the Political calls for the opening of political thought toward a resignification of these and other operative terms—such as "community," "immunity," "biopolitics," and "the impersonal"—in ways that affirm rather than negate life.An invaluable introduction to the breadth and rigor of Esposito's thought, the book will also welcome readers already familiar with Esposito's characteristic skill in overturning and breaking open the language of politics.

Terms of the Political: Community, Immunity, Biopolitics presents a decade of thought about the origins and possibilities of political theory from one of contemporary Italy's most prolific and engaging political theorists, Roberto Esposito. He has coined a number of critical concepts in current debates about the past, present, and future of biopolitics—from his work on the implications of the etymological and philosophical kinship of community (communitas) and immunity (immunitas) to his theorizations of the impolitical and the impersonal.Taking on interlocutors from throughout the Western philosophical tradition, from Aristotle and Augustine to Weil, Arendt, Nancy, Foucault, and Agamben, Esposito announces the eclipse of a modern political lexicon—"freedom," "democracy," "sovereignty," and "law"—that, in its attempt to protect human life, has so often produced its opposite (violence, melancholy, and death). Terms of the Political calls for the opening of political thought toward a resignification of these and other operative terms—such as "community," "immunity," "biopolitics," and "the impersonal"—in ways that affirm rather than negate life.An invaluable introduction to the breadth and rigor of Esposito's thought, the book will also welcome readers already familiar with Esposito's characteristic skill in overturning and breaking open the language of politics.

This books ushers in a new way of talking about social phenomena. It develops an ontology of social objects on the basis of the claim that registration or inscription—the leaving of a trace to be called up later—is what is most fundamental to them. In doing so, it systematically organizes concepts and theories that Ferraris'spredecessors—most notably Derrida, in his project of a positive grammatology—left in an impressionistic state.Ferraris begins by redefining ontology as a way of cataloguing the world. Before any epistemology can discuss the validity of scientific or nonscientific judgments, one faces a collection of objects, be they natural, ideal, or social. Among these, Ferraris focuses on social objects, elaborating a theory of experience in the social world that leads him to define social objects as "inscribed acts." He then uses this notion to interpret social phenomena, also in light of a systematic discussion of the concept of performatives, from Austin to Derrida and Searle.Moving into considerations of the present technological revolution, Ferraris develops a "symptomatology of the document" that leads to a consideration of legal systems, finding in them original applications for his theory that an object equals a written act.Written in an easy, often witty style, Documentality revises Foucault's late concept of the "ontology of actuality" into the project of an "ontological laboratory," thereby reinventing philosophy as a pragmatic activity that is directly applicable to our everyday life.

This books ushers in a new way of talking about social phenomena. It develops an ontology of social objects on the basis of the claim that registration or inscription—the leaving of a trace to be called up later—is what is most fundamental to them. In doing so, it systematically organizes concepts and theories that Ferraris'spredecessors—most notably Derrida, in his project of a positive grammatology—left in an impressionistic state.Ferraris begins by redefining ontology as a way of cataloguing the world. Before any epistemology can discuss the validity of scientific or nonscientific judgments, one faces a collection of objects, be they natural, ideal, or social. Among these, Ferraris focuses on social objects, elaborating a theory of experience in the social world that leads him to define social objects as "inscribed acts." He then uses this notion to interpret social phenomena, also in light of a systematic discussion of the concept of performatives, from Austin to Derrida and Searle.Moving into considerations of the present technological revolution, Ferraris develops a "symptomatology of the document" that leads to a consideration of legal systems, finding in them original applications for his theory that an object equals a written act.Written in an easy, often witty style, Documentality revises Foucault's late concept of the "ontology of actuality" into the project of an "ontological laboratory," thereby reinventing philosophy as a pragmatic activity that is directly applicable to our everyday life.

In this new book, Dimitris Vardoulakis asks how it is possible to think of a politics that is not commensurate with sovereignty. For such a politics, he argues, sovereignty is defined not in terms of the exception but as the different ways in which violence is justified. Vardoulakis shows how it is possible to deconstruct the various justifications of violence. Such dejustifications can take place only by presupposing an other to sovereignty, which Vardoulakis identifies with radical democracy. In doing so, Sovereignty and Its Other puts forward both a novel critique of sovereignty and an original philosophical theory of democratic practice.

In this new book, Dimitris Vardoulakis asks how it is possible to think of a politics that is not commensurate with sovereignty. For such a politics, he argues, sovereignty is defined not in terms of the exception but as the different ways in which violence is justified. Vardoulakis shows how it is possible to deconstruct the various justifications of violence. Such dejustifications can take place only by presupposing an other to sovereignty, which Vardoulakis identifies with radical democracy. In doing so, Sovereignty and Its Other puts forward both a novel critique of sovereignty and an original philosophical theory of democratic practice.

More than any other area of late-twentieth-century thinking, gender theory and its avatars have been to a large extent a Franco-American invention. In this book, a leading Franco-American scholar traces differences and intersections in the development of gender and queer theories on both sides of the Atlantic. Looking at these theories through lenses that are both "American" and "French," thus simultaneously retrospective and anticipatory, she tries to account for their alleged exhaustion and currency on the two sides of the Atlantic. The book is divided into four parts. In the first, the author examines two specifically "American" features of gender theories since their earliest formulations: on the one hand, an emphasis on the theatricality of gender (from John Money's early characterization of gender as "role playing" to Judith Butler's appropriation of Esther Newton's work on drag queens); on the other, the early adoption of a "queer" perspective on gender issues.In the second part, the author reflects on a shift in the rhetoric concerning sexual minorities and politics that is prevalent today. Noting a shift from efforts by oppressed or marginalized segments of the population to make themselves "heard" to an emphasis on rendering themselves "visible," she demonstrates the formative role of the American civil rights movement in this new drive to visibility. The third part deals with the travels back and forth across the Atlantic of "sexual difference," ever since its elevation to the status of quasi-concept by psychoanalysis. Tracing the "queering" of sexual difference, the author reflects on both the modalities and the effects of this development.The last section addresses the vexing relationship between Western feminism and capitalism. Without trying either to commend or to decry this relationship, the author shows its long-lasting political and cultural effects on current feminist and postfeminist struggles and discourses. To that end, she focuses on one of the intense debates within feminist and postfeminist circles, the controversy over prostitution.

More than any other area of late-twentieth-century thinking, gender theory and its avatars have been to a large extent a Franco-American invention. In this book, a leading Franco-American scholar traces differences and intersections in the development of gender and queer theories on both sides of the Atlantic. Looking at these theories through lenses that are both "American" and "French," thus simultaneously retrospective and anticipatory, she tries to account for their alleged exhaustion and currency on the two sides of the Atlantic. The book is divided into four parts. In the first, the author examines two specifically "American" features of gender theories since their earliest formulations: on the one hand, an emphasis on the theatricality of gender (from John Money's early characterization of gender as "role playing" to Judith Butler's appropriation of Esther Newton's work on drag queens); on the other, the early adoption of a "queer" perspective on gender issues.In the second part, the author reflects on a shift in the rhetoric concerning sexual minorities and politics that is prevalent today. Noting a shift from efforts by oppressed or marginalized segments of the population to make themselves "heard" to an emphasis on rendering themselves "visible," she demonstrates the formative role of the American civil rights movement in this new drive to visibility. The third part deals with the travels back and forth across the Atlantic of "sexual difference," ever since its elevation to the status of quasi-concept by psychoanalysis. Tracing the "queering" of sexual difference, the author reflects on both the modalities and the effects of this development.The last section addresses the vexing relationship between Western feminism and capitalism. Without trying either to commend or to decry this relationship, the author shows its long-lasting political and cultural effects on current feminist and postfeminist struggles and discourses. To that end, she focuses on one of the intense debates within feminist and postfeminist circles, the controversy over prostitution.

What are the relationships between the books we read and the communities we share? Common Things explores how transatlantic romance revivals of the eighteenth and nineteenth century influenced—and were influenced by—emerging modern systems of community.Drawing on the work of Washington Irving, Henry Mackenzie, Thomas Jefferson, James Fenimore Cooper, Robert Montgomery Bird, and Charles Brockden Brown, the book shows how romance promotes a distinctive aesthetics of belonging—a mode of being in common tied to new qualities of the singular. Each chapter focuses on one of these common things—the stain of race, the "property" of personhood, ruined feelings, the genre of a text, and the event of history—and examines how these peculiar qualities work to sustain the coherence of our modern common places. In the work of Horace Walpole and Edgar Allan Poe, the book further uncovers an important— and never more timely—alternative aesthetic practice that reimagines community as an open and fugitive process rather than as a collection of common things.

This book takes up Foucault's hypothesis that liberal "civil society," far from being a sphere of natural freedoms, designates the social spaces where our biological lives come under new forms of control and are invested with new forms of biopower. In order to test this hypothesis, its chapters examine the critical theory of civil society—from Hegel and Marx through Lukacs, Adorno, Benjamin, and Arendt—from the new horizon opened up by Foucault's turn to biopolitics and its reception in recent Italian theory.Negri, Agamben, and Esposito have argued that biopolitics not only denotes new forms of domination over life but harbors within it an affirmative relation between biological life and politics that carries an emancipatory potential. The chapters of this book take up this suggestion by locating this emancipatory potential in thebiopolitical feature of the human condition that Arendt called "natality." The book proceeds to illustrate how natality is the basis for a republican articulation of an affirmative biopolitics. It aims to renew the critical theory of civil society by pursuing the traces of natality as a "surplus of life" that resists the oppressive government oflife found in the capitalist political economy, in the liberal system of rights, and in the bourgeois family.By contrast, natality offers the normative foundation for a new "republic of the living." Finally, natality permits us to establish a relation between biological life and contemplative life that reverses the long-held belief in a privileged relationship of thinking to the possibility of our death. The result is a materialist, atheologicalconception of contemplative life as eternal life.

This book takes up Foucault's hypothesis that liberal "civil society," far from being a sphere of natural freedoms, designates the social spaces where our biological lives come under new forms of control and are invested with new forms of biopower. In order to test this hypothesis, its chapters examine the critical theory of civil society—from Hegel and Marx through Lukacs, Adorno, Benjamin, and Arendt—from the new horizon opened up by Foucault's turn to biopolitics and its reception in recent Italian theory.Negri, Agamben, and Esposito have argued that biopolitics not only denotes new forms of domination over life but harbors within it an affirmative relation between biological life and politics that carries an emancipatory potential. The chapters of this book take up this suggestion by locating this emancipatory potential in thebiopolitical feature of the human condition that Arendt called "natality." The book proceeds to illustrate how natality is the basis for a republican articulation of an affirmative biopolitics. It aims to renew the critical theory of civil society by pursuing the traces of natality as a "surplus of life" that resists the oppressive government oflife found in the capitalist political economy, in the liberal system of rights, and in the bourgeois family.By contrast, natality offers the normative foundation for a new "republic of the living." Finally, natality permits us to establish a relation between biological life and contemplative life that reverses the long-held belief in a privileged relationship of thinking to the possibility of our death. The result is a materialist, atheologicalconception of contemplative life as eternal life.

Identity: Fragments, Frankness is a rich and powerful essay on the notion of identity and on how it operates in our contemporary world. In contrast to the various attempts to cling to established identities or to associate identity with dubious agendas, Nancy shows that an identity is always open to alterity and its transformations.Against cynical initiatives that seek to instrumentalize the question of identity in an attempt to manipulate sentiment against immigration, Nancy problematizes anew the notions of identity, nation, and national identity. He seeks to show that there is never a given identity but always an open process of identification that retains an exposure to difference. Thus identity can never operate as a self-identical subject, such as "the French."Ultimately, for Nancy, one does not have an identity but has to become one. One can never return to a self-same identity but can only seek to locate oneself within difference and singularity. Nancy shows the impasse of a certain conception of identity that he calls the "identity of the identifiable," which refers to some permanent, given, substantial identity. In opposition to such identity, Nancy offers the identity of whatever or whoever invents itself in an open process of exposure to others and internal difference. Hence, an identity is never given but "makes itself by seeking and inventing itself." One does not have an identity, but is an identity.Identity is an act, not a state.This important book will provide much-needed philosophical clarification of a complex and strategic notion at the center of many current events and discussions.

Identity: Fragments, Frankness is a rich and powerful essay on the notion of identity and on how it operates in our contemporary world. In contrast to the various attempts to cling to established identities or to associate identity with dubious agendas, Nancy shows that an identity is always open to alterity and its transformations.Against cynical initiatives that seek to instrumentalize the question of identity in an attempt to manipulate sentiment against immigration, Nancy problematizes anew the notions of identity, nation, and national identity. He seeks to show that there is never a given identity but always an open process of identification that retains an exposure to difference. Thus identity can never operate as a self-identical subject, such as "the French."Ultimately, for Nancy, one does not have an identity but has to become one. One can never return to a self-same identity but can only seek to locate oneself within difference and singularity. Nancy shows the impasse of a certain conception of identity that he calls the "identity of the identifiable," which refers to some permanent, given, substantial identity. In opposition to such identity, Nancy offers the identity of whatever or whoever invents itself in an open process of exposure to others and internal difference. Hence, an identity is never given but "makes itself by seeking and inventing itself." One does not have an identity, but is an identity.Identity is an act, not a state.This important book will provide much-needed philosophical clarification of a complex and strategic notion at the center of many current events and discussions.

This book sheds light on the most philosophically interesting of contemporary objects: the cell phone. "Where are you?"—a question asked over cell phones myriad times each day—is arguably the most philosophical question of our age, given the transformation of presence the cell phone has wrought in contemporary social life and public space.Throughout all public spaces, cell phones are now a ubiquitous prosthesis of what Descartes and Hegel once considered the absolute tool: the hand. Their power comes in part from their ability to move about with us—they are like a computer, but we can carry them with us at all times—in part from what they attach to us (and how), as all that computational and connective power becomes both handy and hand-sized.Quite surprisingly, despite their name, one might argue, as Ferraris does, that cell phones are not really all that good for sound and speaking. Instead, the main philosophical point of this book is that mobile phones have come into their own as writing machines—they function best for text messages, e-mail, and archives of allkinds. Their philosophical urgency lies in the manner in which they carry us from the effects of voice over into reliance upon the written traces that are, Ferraris argues, the basic stuff of human culture.Ontology is the study of what there is, and what there is in our age is a huge network of documents, papers, and texts of all kinds. Social reality is not constructed by collective intentionality; rather, it is made up of inscribed acts. As Derrida already prophesized, our world revolves around writing. Cell phones have attached writing to our fingers and dragged it into public spaces in a new way. This is why, with their power to obliterate or morph presence and replace voice with writing, the cell phone is such a philosophically interesting object.

Agamben's thought has been viewed as descending primarily from the work of Heidegger, Benjamin, and, more recently, Foucault. This book complicates and expands that constellation by showing how throughout his career Agamben has consistently and closely engaged (critically, sympathetically, polemically, and often implicitly) the work of Derrida as his chief contemporary interlocutor.The book begins by examining the development of Agamben's key concepts—infancy, Voice, potentiality—from the 1960s to approximately 1990 and shows how these concepts consistently draw on and respond to specific texts and concepts of Derrida. The second part examines the political turn in Agamben's and Derrida's thinking from about 1990 onward, beginning with their investigations of sovereignty and violence and moving through their parallel treatments of juridical power, the relation between humans and animals, and finally messianism and the politics to come.

Agamben's thought has been viewed as descending primarily from the work of Heidegger, Benjamin, and, more recently, Foucault. This book complicates and expands that constellation by showing how throughout his career Agamben has consistently and closely engaged (critically, sympathetically, polemically, and often implicitly) the work of Derrida as his chief contemporary interlocutor.The book begins by examining the development of Agamben's key concepts—infancy, Voice, potentiality—from the 1960s to approximately 1990 and shows how these concepts consistently draw on and respond to specific texts and concepts of Derrida. The second part examines the political turn in Agamben's and Derrida's thinking from about 1990 onward, beginning with their investigations of sovereignty and violence and moving through their parallel treatments of juridical power, the relation between humans and animals, and finally messianism and the politics to come.

This book proposes a theory of the reject, a more adequate figure than the subject for thinking friendship, love, community, democracy, the postsecular, and the posthuman.Through close readings of Nancy, Deleuze, Derrida, Cixous, Clement, Bataille, Balibar, Ranciere, and Badiou, Goh shows how the reject has always been nascent in contemporary French thought. The recent turn to animals and bare life, as well as the rise of the Occupy movement, he argues, presents a special urgency to think the reject today.Thinking the reject most importantly helps to advance our commitment to affirm others without acculturating their differences. But the reject also offers, Goh proposes, a response finally commensurate with the radical horizon of Nancy's question of who comes after the subject.

Communities in Fiction reads six novels or stories (one each by Trollope, Hardy, Conrad, Woolf, Pynchon, and Cervantes) in the light of theories of community worked out (contradictorily) by Raymond Williams, Martin Heidegger, and Jean- Luc Nancy.The book's topic is the question of how communities or noncommunities are represented in fictional works. Such fictional communities help the reader understand real communities, including those in which the reader lives. As against the presumption that the trajectory in literature from Victorian to modern to postmodern is the story of a gradual loss of belief in the possibility of community, this book demonstrates that communities have always been presented in fiction as precarious and fractured. Moreover, the juxtaposition of Pynchon and Cervantes in the last chapter demonstrates that period characterizations are never to be trusted. All the features both thematic and formal that recent critics and theorists such as Fredric Jameson and many others have found to characterize postmodern fiction are already present in Cervantes's wonderful early-seventeenth-century "Exemplary Story," "The Dogs' Colloquy." All the themes and narrative devices of Western fiction from the beginning of the print era to the present were there at the beginning, in CervantesMost of all, however, Communities in Fiction looks in detail at its six fictions, striving to see just what they say, what stories they tell, and what narratological and rhetorical devices they use to say what they do say and to tell the stories they do tell. The book attempts to communicate to its readers the joy of reading these works and to argue for the exemplary insight they provide into what Heidegger called Mitsein— being together in communities that are always problematic and unstable.

Communities in Fiction reads six novels or stories (one each by Trollope, Hardy, Conrad, Woolf, Pynchon, and Cervantes) in the light of theories of community worked out (contradictorily) by Raymond Williams, Martin Heidegger, and Jean- Luc Nancy.The book's topic is the question of how communities or noncommunities are represented in fictional works. Such fictional communities help the reader understand real communities, including those in which the reader lives. As against the presumption that the trajectory in literature from Victorian to modern to postmodern is the story of a gradual loss of belief in the possibility of community, this book demonstrates that communities have always been presented in fiction as precarious and fractured. Moreover, the juxtaposition of Pynchon and Cervantes in the last chapter demonstrates that period characterizations are never to be trusted. All the features both thematic and formal that recent critics and theorists such as Fredric Jameson and many others have found to characterize postmodern fiction are already present in Cervantes's wonderful early-seventeenth-century "Exemplary Story," "The Dogs' Colloquy." All the themes and narrative devices of Western fiction from the beginning of the print era to the present were there at the beginning, in CervantesMost of all, however, Communities in Fiction looks in detail at its six fictions, striving to see just what they say, what stories they tell, and what narratological and rhetorical devices they use to say what they do say and to tell the stories they do tell. The book attempts to communicate to its readers the joy of reading these works and to argue for the exemplary insight they provide into what Heidegger called Mitsein— being together in communities that are always problematic and unstable.

The notion of the "impolitical" developed in this volume draws its meaning from the exhaustion of modernity's political categories, which have become incapable of giving voice to any genuinely radical perspective. The impolitical is not the opposite of the political but rather its outer limit: the border from which we might glimpse a trajectory away from all forms of political theology and the depoliticizing tendencies of a completed modernity.The book's reconstruction of the impolitical lineage—which is anything but uniform—begins with the extreme conclusions reached by Carl Schmitt and Romano Guardini in their reflections on the political and then moves through a series of encounters between several great twentieth-century texts: from Hannah Arendt's On Revolution to Hermann Broch's The Death of Virgil, to Elias Canetti's Crowds and Power; from Simone Weil's The Need for Roots to Georges Bataille's Sovereignty to Ernst Junger's An der Zeitmauer.The trail forged by this analysis offers a defiant counterpoint to the modern political lexicon, but at the same time a contribution to our understanding of its categories.

The notion of the "impolitical" developed in this volume draws its meaning from the exhaustion of modernity's political categories, which have become incapable of giving voice to any genuinely radical perspective. The impolitical is not the opposite of the political but rather its outer limit: the border from which we might glimpse a trajectory away from all forms of political theology and the depoliticizing tendencies of a completed modernity.The book's reconstruction of the impolitical lineage—which is anything but uniform—begins with the extreme conclusions reached by Carl Schmitt and Romano Guardini in their reflections on the political and then moves through a series of encounters between several great twentieth-century texts: from Hannah Arendt's On Revolution to Hermann Broch's The Death of Virgil, to Elias Canetti's Crowds and Power; from Simone Weil's The Need for Roots to Georges Bataille's Sovereignty to Ernst Junger's An der Zeitmauer.The trail forged by this analysis offers a defiant counterpoint to the modern political lexicon, but at the same time a contribution to our understanding of its categories.

From prehistoric stone tools, to machines, to computers, things have traveled a long road along with human beings. Changing with the times, places, and methods of their production, emerging from diverse histories, and enveloped in multiple layers of meaning, things embody ideas, emotions, and symbols of which we are often unaware.The meaning of "thing" is richer than that of "object," which is something that is manipulated with indifference or according to impersonal technical procedures.Things also differ from merchandise, objects that can be sold or exchanged or seen as status symbols. Things, in the philosophical sense, are nodes of relationships with the life of others, chains of continuity among generations, bridges that connect individual and collective histories, junctions between human civilizations and nature.Things incite us to listen to reality, to make them part of ourselves, giving fresh life to an otherwise suffocating interiority. Things also reveal the hidden aspect of a "subject" in its most secret and least explored side. Things are the repositories of ideas, emotions, and symbols whose meaning we often do not understand.In an unexpected but coherent journey that includes the visions of classic philosophers from Aristotle to Husserl and from Hegel to Heidegger, along with the analysis of works of art, Bodei addresses issues such as fetishism, the memory of things, the emergence of department stores, consumerism, nostalgia for the past, the self-portraits of Rembrandt and Dutch still-lifes of the seventeenth century. The more we are able to recover objects in their wealth of meanings and integrate them into our mental and emotional horizons, he argues, the broader and deeper our world becomes.

From prehistoric stone tools, to machines, to computers, things have traveled a long road along with human beings. Changing with the times, places, and methods of their production, emerging from diverse histories, and enveloped in multiple layers of meaning, things embody ideas, emotions, and symbols of which we are often unaware.The meaning of "thing" is richer than that of "object," which is something that is manipulated with indifference or according to impersonal technical procedures.Things also differ from merchandise, objects that can be sold or exchanged or seen as status symbols. Things, in the philosophical sense, are nodes of relationships with the life of others, chains of continuity among generations, bridges that connect individual and collective histories, junctions between human civilizations and nature.Things incite us to listen to reality, to make them part of ourselves, giving fresh life to an otherwise suffocating interiority. Things also reveal the hidden aspect of a "subject" in its most secret and least explored side. Things are the repositories of ideas, emotions, and symbols whose meaning we often do not understand.In an unexpected but coherent journey that includes the visions of classic philosophers from Aristotle to Husserl and from Hegel to Heidegger, along with the analysis of works of art, Bodei addresses issues such as fetishism, the memory of things, the emergence of department stores, consumerism, nostalgia for the past, the self-portraits of Rembrandt and Dutch still-lifes of the seventeenth century. The more we are able to recover objects in their wealth of meanings and integrate them into our mental and emotional horizons, he argues, the broader and deeper our world becomes.

Is freedom our most essential belonging, the intimate source of self-mastery, an inalienable right? Or is it something foreign, an other that constitutes subjectivity, a challenge to our notion of autonomy? To Basterra, the subjectivity we call free embodies a relationship with an irreducible otherness that at once exceeds it and animates its core.Tracing Kant's concept of freedom from the Critique of Pure Reason to his practical works, Basterra elaborates his most revolutionary insights by setting them in dialogue with Levinas's Otherwise than Being. Levinas's text, she argues, offers a deep critique of Kant that follows the impulse of his thinking to its most promising consequences. The complex concepts of freedom, autonomy, and subjectivity that emerge from this dialogue have the potential to energize today's ethical and political thinking.

Is freedom our most essential belonging, the intimate source of self-mastery, an inalienable right? Or is it something foreign, an other that constitutes subjectivity, a challenge to our notion of autonomy? To Basterra, the subjectivity we call free embodies a relationship with an irreducible otherness that at once exceeds it and animates its core.Tracing Kant's concept of freedom from the Critique of Pure Reason to his practical works, Basterra elaborates his most revolutionary insights by setting them in dialogue with Levinas's Otherwise than Being. Levinas's text, she argues, offers a deep critique of Kant that follows the impulse of his thinking to its most promising consequences. The complex concepts of freedom, autonomy, and subjectivity that emerge from this dialogue have the potential to energize today's ethical and political thinking.

The European Union and the single currency have given Europe more stability than it has known in the past thousand years, yet Europe seems to be in perpetual crisis about its global role. The many European empires are now reduced to a multiplicity of ethnicities, traditions, and civilizations. Europe will never be One, but to survive as a union it will have to become a federation of "islands" both distinct and connected.Though drawing on philosophers of Europe's past, Cacciari calls not to resist Europe's sunset but to embrace it. Europe will have to open up to the possibility that in few generations new exiles and an unpredictable cultural hybridism will again change all we know about the European legacy. Though scarcely alive in today's politics, the political unity of Europe is still a necessity, however impossible it seems to achieve.

The European Union and the single currency have given Europe more stability than it has known in the past thousand years, yet Europe seems to be in perpetual crisis about its global role. The many European empires are now reduced to a multiplicity of ethnicities, traditions, and civilizations. Europe will never be One, but to survive as a union it will have to become a federation of "islands" both distinct and connected.Though drawing on philosophers of Europe's past, Cacciari calls not to resist Europe's sunset but to embrace it. Europe will have to open up to the possibility that in few generations new exiles and an unpredictable cultural hybridism will again change all we know about the European legacy. Though scarcely alive in today's politics, the political unity of Europe is still a necessity, however impossible it seems to achieve.

In this fascinating and rare little book, a leading Italian feminist philosopher and the Archbishop of Milan face off over the contemporary meaning of the biblical commandment not to kill.The result is a series of erudite and wide-ranging arguments that move from murder and suicide to just war and drone strikes, from bioethics and biopolitics to hermeneutics and philology, from Theodor Adorno and Max Horkheimer to Hannah Arendt and Michel Foucault, from Torah and Scripture to art and literature, from the essence of human dignity and the paradoxes of fratricide to engagements with Levinasian ethics.Less a direct debate than a disputation in the classical sense, Thou Shalt Not Kill proves to be a searching meditation on one of the unstated moral premises shared by otherwise bitterly opposed political factions. It will stimulate the mind of the novice while also reminding more advanced readers of the necessity and desirability of thinking in the present.